Photios I of Constantinople - Wikipedia Photios I of Constantinople From Wikipedia, the free encyclopedia Jump to navigation Jump to search Ecumenical Patriarch of Constantinople "Photios" redirects here. For other people with the name, see Photios (name). Saint Photios the Great Photios baptising the Bulgarians The Great, Confessor of the Faith, Equal to the Apostles, Pillar of Orthodoxy[1] Born c. 810 Constantinople Died c. 893 Bordi, Armenia Venerated in Eastern Orthodox Church Canonized 1847, Constantinople by Anthimus VI of Constantinople Feast February 6 Photios I (Greek: Φώτιος, Phōtios; c. 810/820 – 6 February 893), [a] also spelled Photius[2] (/ˈfoʊʃəs/) or Fotios, was the ecumenical patriarch of Constantinople from 858 to 867 and from 877 to 886.[3] He is recognized in the Eastern Orthodox Church as Saint Photios the Great. Photios is widely regarded as the most powerful and influential church leader of Constantinople subsequent to John Chrysostom's archbishopric around the turn of the fifth century. He is also viewed as the most important intellectual of his time – "the leading light of the ninth-century renaissance".[4] He was a central figure in both the conversion of the Slavs to Christianity and the Photian schism,[5] and is considered "[t]he great systematic compiler of the Eastern Church, who occupies a similar position to that of Gratian in the West," and whose "collection in two parts...formed and still forms the classic source of ancient Church Law for the Greek Church."[2] Photios was a well-educated man from a noble Constantinopolitan family. Photius's great uncle was a previous patriarch of Constantinople, Saint Tarasius.[6] He intended to be a monk, but chose to be a scholar and statesman instead. In 858, Emperor Michael III (r. 842–867) decided to confine Patriarch Ignatius in order to force him into resignation, and Photios, still a layman, was appointed to replace him.[7] Amid power struggles between the pope and the Byzantine emperor, Ignatius was reinstated. Photios resumed the position when Ignatius died (877), by order of the Byzantine emperor.[7] The new pope, John VIII, approved Photios's reinstatement.[8] Catholics regard as legitimate a Fourth Council of Constantinople (Roman Catholic) anathematizing Photios,[7] while Eastern Orthodox regard as legitimate a subsequent Fourth Council of Constantinople (Eastern Orthodox), reversing the former.[7] The contested councils mark the end of unity represented by the first seven Ecumenical Councils. Studies show that Photios was venerated as a saint as early as the 9th century, and by the Roman Church as late as the 12th century.[9] Nonetheless, Photios was formally canonized by the Orthodox Church in 1847. Contents 1 Secular life 2 Patriarch of Constantinople 3 Assessments 4 Writings 5 See also 6 Notes 7 References 7.1 Citations 7.2 Sources 8 External links Secular life[edit] Most of the primary sources treating Photios's life are written by persons hostile to him. Modern scholars are thus cautious when assessing the accuracy of the information these sources provide.[b] Little is known of Photios's origin and early years. It is known that he was born into a notable family and that his uncle Saint Tarasius had been the patriarch of Constantinople from 784–806 under both Empress Irene (r. 797–802) and Emperor Nikephoros I (r. 802–811).[10] During the second Iconoclasm, which began in 814, his family suffered persecution since his father, Sergios, was a prominent iconophile. Sergios's family returned to favor only after the restoration of the icons in 842.[11] Certain scholars assert that Photios was, at least in part, of Armenian descent[c] while other scholars merely refer to him as a "Greek Byzantine".[12] Byzantine writers also report that Emperor Michael III (r. 842–867) once angrily called Photios "Khazar-faced", but whether this was a generic insult or a reference to his ethnicity is unclear.[13] Although Photios had an excellent education, we have no information about how he received this education. The famous library he possessed attests to his enormous erudition (theology, history, grammar, philosophy, law, the natural sciences, and medicine).[14] Most scholars believe that he never taught at Magnaura or at any other university;[15] Vasileios N. Tatakes asserts that, even while he was patriarch, Photios taught "young students passionately eager for knowledge" at his home, which "was a center of learning".[14] He was a friend of the renowned Byzantine scholar and teacher Leo the Mathematician.[16] Photios says that, when he was young, he had an inclination for the monastic life, but instead he started a secular career. The way to public life was probably opened for him by (according to one account) the marriage of his brother Sergios to Irene, a sister of Empress Theodora, who upon the death of her husband Emperor Theophilos (r. 829–842) in 842, had assumed the regency of the Byzantine Empire.[17] Photios became a captain of the guard (prōtospatharios) and subsequently chief imperial secretary (protasēkrētis). At an uncertain date, Photios participated in an embassy to the Abbasids of Baghdad.[18] Patriarch of Constantinople[edit] Photios's ecclesiastical career took off spectacularly after Caesar Bardas and his nephew, the youthful Emperor Michael, put an end to the administration of the regent Theodora and the logothete of the drome Theoktistos in 856. In 858, Bardas found himself opposed by the then Patriarch Ignatios, who refused to admit him into Hagia Sophia, since it was believed that he was having an affair with his widowed daughter-in-law. In response, Bardas and Michael engineered Ignatios's confinement and removal on the charge of treason, thus leaving the patriarchal throne empty. The throne was soon filled with a kinsman of Bardas, Photios himself, who was tonsured a monk on December 20, 858, and on the four following days was successively ordained lector, sub-deacon, deacon and priest, and then on Christmas Day, the patronal feast[19] of Constantinople's cathedral, Hagia Sophia, Photius was consecrated a bishop and installed as patriarch.[20] The confinement and removal of Ignatios and the speedy promotion of Photios at first caused only internal controversy within the Church of Constantinople, and in 859 a local council was held, examining the issue and confirming the removal of Ignatios and election of Photios.[21] In the same time, partisans of Ignatios decided to appeal to the Church of Rome, thus initiating ecclesiastical controversy on an ecumenical scale as the Pope and the rest of the western bishops took up the cause of Ignatios. The latter's confinement and removal without a formal ecclesiastical trial meant that Photios's election was uncanonical, and eventually Pope Nicholas I sought to involve himself in determining the legitimacy of the succession. His legates were dispatched to Constantinople with instructions to investigate, but finding Photios well ensconced, they acquiesced in the confirmation of his election at a synod in 861.[22] On their return to Rome, they discovered that this was not at all what Nicholas had intended, and in 863 at a synod in Rome the pope deposed Photios, and reappointed Ignatius as the rightful patriarch, triggering a schism. Four years later, Photios was to respond on his own part by calling a Council and excommunicating the pope on grounds of heresy – over the question of the double procession of the Holy Spirit.[23] The situation was additionally complicated by the question of papal authority over the entire Church and by disputed jurisdiction over newly converted Bulgaria.[24] This state of affairs changed with the murder of Photios's patron Bardas in 866 and of Emperor Michael III in 867, by his colleague Basil the Macedonian, who now usurped the throne. Photios was deposed as patriarch, not so much because he was a protégé of Bardas and Michael, but because Basil I was seeking an alliance with the Pope and the western emperor. Photios was removed from his office and banished about the end of September 867,[17] and Ignatios was reinstated on November 23. Photios was condemned by the Council of 869–870, thus putting an end to the schism. During his second patriarchate, however, Ignatios followed a policy not very different from that of Photios. Not long after his condemnation, Photios had reingratiated himself with Basil, and became tutor to the Byzantine emperor's children. From surviving letters of Photios written during his exile at the Skepi monastery, it appears that the ex-patriarch brought pressure to bear on the Byzantine emperor to restore him. Ignatios's biographer argues that Photios forged a document relating to the genealogy and rule of Basil's family, and had it placed in the imperial library where a friend of his was a librarian. According to this document, the Byzantine emperor's ancestors were not mere peasants as everyone believed but descendants of the Arsacid Dynasty of Armenia.[25] True or not, this story does reveal Basil's dependence on Photios for literary and ideological matters. Following Photios's recall, Ignatios and the ex-patriarch met, and publicly expressed their reconciliation. When Ignatios died on October 23, 877, it was a matter of course that his old opponent replaced him on the patriarchal throne three days later. Shaun Tougher asserts that from this point on Basil no longer simply depended on Photios, but in fact he was dominated by him.[26] A fresco of St. Photius as Patriarch of Constantinople Photios now obtained the formal recognition of the Christian world in a council convened at Constantinople in November 879. The legates of Pope John VIII attended, prepared to acknowledge Photios as legitimate patriarch, a concession for which the pope was much censured by Latin opinion. The patriarch stood firm on the main points contested between the Eastern and Western Churches: the demand of an apology to the Pope, the ecclesiastical jurisdiction over Bulgaria, and the addition of the filioque to the Nicene creed by the Western church.[17] Eventually, Photios refused to apologize or accept the filioque, and the papal legates made do with his return of Bulgaria to Rome. This concession, however, was purely nominal, as Bulgaria's return to the Byzantine rite in 870 had already secured for it an autocephalous church. Without the consent of Boris I of Bulgaria (r. 852–889), the papacy was unable to enforce its claims. During the altercations between Emperor Basil I and his heir Leo VI, Photios took the side of the Byzantine emperor. In 883, Basil accused Leo of conspiracy and confined the prince to the palace; he would have even have Leo blinded had he not been dissuaded by Photios and Stylianos Zaoutzes, the father of Zoe Zaoutzaina, Leo's mistress.[27] In 886, Basil discovered and punished a conspiracy by the domestic of the Hikanatoi John Kourkouas the Elder and many other officials. In this conspiracy, Leo was not implicated, but Photios was possibly one of the conspirators against Basil's authority.[28] Basil died in 886 injured while hunting, according to the official story. Warren T. Treadgold believes that this time the evidence points to a plot on behalf of Leo VI, who became emperor, and deposed Photios, although the latter had been his tutor.[29] Photios was replaced by the Byzantine emperor's brother Stephen, and sent into exile to the monastery of Bordi in Armenia. It is confirmed from letters to and from Pope Stephen that Leo extracted a resignation from Photios. In 887, Photios and his protégé, Theodore Santabarenos, were put on trial for treason before a tribunal headed by senior officials, headed by Andrew the Scythian. Although the sources sympathetic to Photios give the impression that the trial ended without a conviction, the chronicle of Pseudo-Symeon clearly states that Photios was banished to the monastery of Gordon, where he later died. Latin sources confirm that he died in a state of complete excommunication by Pope John VIII. [30] Yet it appears that he did not remain reviled for the remainder of his life.[31] Photios continued his career as a writer throughout his exile, and Leo probably rehabilitated his reputation within the next few years; in his Epitaphios on his brothers, a text probably written in 888, the Emperor presents Photios favorably, portraying him as the legitimate archbishop, and the instrument of ultimate unity, an image that jars with his attitude to the patriarch in the previous year.[32] Confirmation that Photios was rehabilitated comes upon his death: according to some chronicles, his body was permitted to be buried in Constantinople. In addition, according to the anti-Photian biographer of Ignatius, partisans of the ex-patriarch after his death endeavored to claim for him the "honor of sainthood". Furthermore, a leading member of Leo's court, Leo Choirosphaktes, wrote poems commemorating the memory of several prominent contemporary figures, such as Leo the Mathematician and the Patriarch Stephen, and he also wrote one on Photios.[33] Shaun Tougher notes, however, that "yet Photios's passing does seem rather muted for a great figure of Byzantine history [...] Leo [...] certainly did not allow him back into the sphere of politics, and it is surely his absence from this arena that accounts for his quiet passing."[34] The Eastern Orthodox Church venerates Photios as a saint, his feast day being February 6; Ignatius is also venerated as a saint both in Eastern Orthodox Church, his feast day being October 23, and in the Roman Catholic Church. Assessments[edit] Photios is one of the most famous figures not only of 9th-century Byzantium but of the entire history of the Byzantine Empire. One of the most learned men of his age, and revered – even by some of his opponents and detractors – as the most prolific theologian of his time, he has earned his fame due to his part in ecclesiastical conflicts, and also for his intellect and literary works.[35][36] Analyzing his intellectual work, Tatakes regards Photios as "mind turned more to practice than to theory". He believes that, thanks to Photios, humanism was added to Orthodoxy as a basic element of the national consciousness of the medieval Byzantines, returning it to the place it had had in the late Roman (early Byzantine) period. Tatakes also argues that, having understood this national consciousness, Photios emerged as a defender of the Greek nation and its spiritual independence in his debates with the Western Church.[37] Adrian Fortescue regards him as "one of the most wonderful men of all the middle ages", and stresses that "had [he] not given his name to the great schism, he would always be remembered as the greatest scholar of his time".[38] Yet, Fortescue is equally adamant of his condemnation of Photios' involvement in the Schism: "And yet the other side of his character is no less evident. His insatiable ambition, his determination to obtain and keep the patriarchal see, led him to the extreme of dishonesty. His claim was worthless. That Ignatius was the rightful patriarch as long as he lived, and Photius an intruder, cannot be denied by any one who does not conceive the Church as merely the slave of a civil government. And to keep this place Photius descended to the lowest depth of deceit."[39] Writings[edit] The most important of the works of Photios is his renowned Bibliotheca or Myriobiblon, a collection of extracts and abridgements of 280 volumes of classical authors (usually cited as Codices), the originals of which are now to a great extent lost. The work is especially rich in extracts from historical writers.[17] Some older scholarship speculated that the Bibliotheca was in fact compiled in Baghdad at the time of Photius's embassy to the Abbasid court, since many of the mentioned works were rarely cited during the so-called Byzantine Dark Ages c. 630 – c. 800, and it was known that the Abbasids were interested in works of Greek science and philosophy.[40] However, specialists of this period of Byzantine history, such as Paul Lemerle, have shown that Photios could not have compiled his Bibliotheca in Baghdad because he clearly states in both his introduction and his postscript that when he learned of his appointment to the embassy, he sent his brother a summary of books that he read previously, "since the time I learned how to understand and evaluate literature" i.e. since his youth.[41] Moreover, the Abbasids were interested only in Greek science, philosophy and medicine; they did not have Greek history, rhetoric, or other literary works translated; nor did they have Christian patristic writers translated.[42] Yet the majority of works in Bibliotheca are by Christian patristic authors, and most of the secular texts in Bibliotheca are histories, grammars or literary works, usually rhetoric, rather than science, medicine or philosophy. This further indicates that the majority of the works cannot have been read while Photios was in the Abbasid empire. To Photios, we are indebted for almost all we possess of Ctesias, Memnon of Heraclea, Conon, the lost books of Diodorus Siculus, and the lost writings of Arrian. Theology and ecclesiastical history are also very fully represented, but poetry and ancient philosophy are almost entirely ignored. It seems that he did not think it necessary to deal with those authors with whom every well-educated man would naturally be familiar. The literary criticisms, generally distinguished by keen and independent judgment, and the excerpts vary considerably in length. The numerous biographical notes are probably taken from the work of Hesychius of Miletus.[17] The Lexicon (Λέξεων Συναγωγή), published later than the Bibliotheca, was probably in the main the work of some of his pupils. It was intended as a book of reference to facilitate the reading of old classical and sacred authors, whose language and vocabulary were out of date. For a long time, the only manuscripts of the Lexicon were the Codex Galeanus, which passed into the library of Trinity College, Cambridge[17] and Berolinensis graec. oct. 22, both of which were incomplete. But in 1959, Linos Politis of the University of Thessaloniki discovered a complete manuscript, codex Zavordensis 95, in the Zavorda Monastery (Greek: Ζάβορδα) in Grevena, Greece, where it still resides.[43] His most important theological work is the Amphilochia, a collection of some 300 questions and answers on difficult points in Scripture, addressed to Amphilochius, archbishop of Cyzicus. Other similar works are his treatise in four books against the Manichaeans and Paulicians, and his controversy with the Latins on the Procession of the Holy Spirit.[44] Photios also addressed a long letter of theological advice to the newly converted Boris I of Bulgaria. Numerous other Epistles also survive. Photios is also the writer of two "mirrors of princes", addressed to Boris-Michael of Bulgaria (Epistula 1, ed. Terzaghi) and to Leo VI the Wise (Admonitory Chapters of Basil I).[45] The chief contemporary authority for the life of Photios is his bitter enemy, Nicetas the Paphlagonian, the biographer of his rival Ignatios.[46] The first English translation, by Holy Transfiguration Monastery, of the "Mystagogy of the Holy Spirit" by Photios was published in 1983.[47] Another translation was published in 1987 with a preface by Archimandrite (now Archbishop) Chrysostomos of Etna.[48] See also[edit] Byzantine philosophy Filioque clause University of Magnaura Bibliotheca (Photius) Bibliotheca (Pseudo-Apollodorus) Notes[edit] ^ a: The exact dates of Photios's birth and death are not known. Most sources list circa 810 and others circa 820 as his year of birth. He died some time between 890 and 895 (probably 891 or 893).[49] ^ b: The case of pseudo-Simeon's Chronicle is characteristic: the author argues that Photios was educated after an agreement he concluded with a Jewish magician who offered him knowledge and secular recognition, in case he renounced his faith.[50] ^ c: David Marshall Lang argues that "Photius [...] was only one of many Byzantine scholars of Armenian descent".[51] Peter Charanis notes that "John the Grammarian, Photius, Caesar Bardas and Leo the Philosopher seem to have been the prime movers. All four were, at least in part, of Armenian descent [...] as for Photius, the fact is that his mother Irene, was the sister of Arshavir, the Arshavir who had married Calomaria the sister of Bardas and the empress Theodora."[52] Nicholas Adontz stresses that "Arshavir, Photius' uncle, must not be confused with Arshavir, the brother of John the Grammarian".[53] ^ d: G. N. Wilson regards Leo the Mathematician as Photios's teacher, but Paul Lemerle notes that Leo was not one of the persons with whom Photios had a correspondence.[54] References[edit] Citations[edit] ^ "Photius the Great, Patriarch of Constantinople". Online Chapel. The Greek Orthodox Archdiocese of America. Retrieved 10 June 2016. ^ a b Fr. Justin Taylor, essay "Canon Law in the Age of the Fathers" (published in Jordan Hite, T.O.R., & Daniel J. Ward, O.S.B., "Readings, Cases, Materials in Canon Law: A Textbook for Ministerial Students, Revised Edition" [Collegeville, MN: The Liturgical Press, 1990]), p. 61 ^ White, Despina Stratoudaki (1981). The Life of Patriarch Photios. Patriarch Photios of Constantinople, His Life, Scholarly Contributions, and Correspondence, Together with a Translation of Fifty-two of His Letters. ISBN 978-0-91658626-3. Retrieved 2014-01-03. ^ Louth 2007, Chapter Seven: "Renaissance of Learning: East and West", p. 159; Mango 1980, p. 168. ^ Treadgold 1983, p. 1100 ^ Jenkins 1987, Chapter Thirteen: "Ignatius, Photius, and Pope Nicholas I", p. 168. ^ a b c d Cross & Livingstone 2005, "Photius". ^ Durant 1972, p. 529. ^ И. Византийский. Святѣйшій Фотій, патріархъ Константинопольскій (The Most Holy Photius, Patriarch of Constantinople) // «Церковныя Вѣдомости, издаваемыя при Святѣйшемъ Правительствующемъ Сѵнодѣ» («Ecclesiastical leaflets of the Most Holy Governing Synod»). 29 January 1900, № 5, pages 193—201. ^ Photios. Epistola II, CII, 609; Tougher 1997, p. 68. ^ Tougher 1997, p. 68. ^ Gren 2002, p. 110: "Something of it, though, has been saved for posterity in the extracts made later by the Greek Byzantine patriarch Photios..." ^ Dunlop 1954, p. 194; Fortescue 2001, Chapter IV: "The Schism of Photius", pp. 146–147. ^ a b Tatakes & Moutafakis 2003, p. 102. ^ Mango 1980, pp. 168–169; Treadgold 1983, p. 1100. ^ Vlasto, A. P. (1970). The Entry of the Slavs into Christendom: An Introduction to the Medieval History of the Slavs. Cambridge: Cambridge University Press. p. 33. ^ a b c d e f Chisholm 1911, p. 483. ^ Plexidas 2007, "Introduction", p. 17; Shepard 2002, p. 235. ^ Janin, Raymond (1953). La Géographie Ecclésiastique de l'Empire Byzantin. 1. Part: Le Siège de Constantinople et le Patriarcat Oecuménique. 3rd Vol. : Les Églises et les Monastères. Paris: Institut Français d'Etudes Byzantines. ^ Tougher 1997, p. 69 ^ Dvornik 1948, pp. 39-69. ^ Dvornik 1948, pp. 70-90. ^ Fortescue 2001, pp. 147–148; Louth 2007, p. 171; Tougher 1997, p. 69. ^ Chadwick 2003, Chapter 3: "Early Christian Diversity: The Quest for Coherence", p. 146. ^ Treadgold 1997, Chapter Fourteen: "External Gains, 842–912", p. 457. ^ Tougher 1997, pp. 70–71. ^ Treadgold 1997, p. 460. ^ Vlyssidou 1997, p. 33. ^ Treadgold 1997, p. 461. ^ https://sensusfidelium.us/apologetics/history-of-heresies-their-refutation-st-alphonsus/the-errors-of-the-greeks-condemned-in-three-general-councils/ ^ Tougher 1997, pp. 73–76, 84. ^ Tougher 1997, pp. 85–86. ^ Tougher 1997, pp. 87–88. ^ Tougher 1997, p. 88. ^ Louth 2007, Chapter Seven: "Renaissance of Learning: East and West", p. 171. ^ Tougher 1997, p. 68. ^ Tatakes & Moutafakis 2003, p. 103. ^ Fortescue 2001, p. 138. ^ http://www.newadvent.org/cathen/12043b.htm ^ Jokisch 2007, pp. 365–386. ^ Jokisch 2007, pp. 365–386; Lemerle 1986, p. 40. ^ Lemerle 1986, pp. 26–27. ^ "The Lexicon of Photius" by Roger Pearse, January 15, 2011. ^ Chisholm 1911, pp. 483–484. ^ Paidas 2005, passim. ^ Chisholm 1911, p. 484. ^ Photius (1983). On the Mystagogy of the Holy Spirit. Studion Publishers. ISBN 0-943670-00-4. ^ Photius; Joseph P. Farrell (1987). The Mystagogy of the Holy Spirit. Holy Cross Orthodox Press. ISBN 0-916586-88-X. ^ Mango 1980, p. 169; Plexidas 2007, "Introduction", p. 15. ^ Symeon Metaphrastes (?). Chronicle, PG 109, 732 BC; Plexidas 2007, "Introduction", p. 15. ^ Lang 1988, p. 54. ^ Charanis 1963, pp. 27–28. ^ Adontz 1950, p. 66. ^ Lemerle 1971, p. 159 harvnb error: no target: CITEREFLemerle1971 (help); Plexidas 2007, "Introduction", p. 16. Sources[edit] Adontz, Nicholas (1950). "Role of the Armenians in Byzantine Science". Armenian Review. 3 (3): 55–73. Chadwick, Henry (2003). East and West: The Making of a Rift in the Church: From Apostolic Times until the Council of Florence. Oxford, England: Oxford University Press. ISBN 978-0-19-926457-5. Charanis, Peter (1963). The Armenians in the Byzantine Empire. Lisbon, Portugal: Fundação Calouste Gulbenkian. Cross, Frank Leslie; Livingstone, Elizabeth A. (2005). The Oxford Dictionary of the Christian Church. Oxford, United Kingdom: Oxford University Press. ISBN 0-19-280290-9. Dorfmann-Lazarev, Igor (2004). Arméniens et Byzantins à l'Époque de Photius: Deux Débats Théologiques Après le Triomphe de l'Orthodoxie. 609 (Subsidia Tomus 117). Louvain, Belgium: Éditions Peeters (Corpus Scriptorum Christianorum Orientalium). ISBN 90-429-1412-2. Dunlop, Douglas Morton (1954). The History of the Jewish Khazars. Princeton, New Jersey: Princeton University Press. Durant, Will (1972). The Age of Faith. New York, New York: Simon and Schuster. Dvornik, Francis (1948). The Photian Schism: History and Legend. Cambridge, UK: Cambridge University Press. Fortescue, Adrian (2001). The Orthodox Eastern Church. Piscataway, New Jersey: Gorgias Press LLC. ISBN 0-9715986-1-4. Gren, Erik (2002). Orientalia Suecana, Volumes 51–52. Stockholm, Sweden: Almquist & Wiksell Periodical Company. Jenkins, Romilly James Heald (1987). Byzantium: The Imperial Centuries, AD 610–1071. Toronto, Ontario, Canada: Medieval Academy of America (University of Toronto Press). ISBN 0-8020-6667-4. Jokisch, Benjamin (2007). Islamic Imperial Law: Harun-al-Rashid's Codification Project. Berlin, Germany: Walter de Gruyter. ISBN 978-3-11-019048-9. Lang, David Marshall (1988). The Armenians: A People in Exile. London, United Kingdom: Unwin Paperbacks. Lemerle, Paul (1986). Byzantine Humanism. Canberra: Australian Association for Byzantine Studies. Louth, Andrew (2007). Greek East and Latin West: The Church, AD 681–1071. Crestwood, NY: St Vladimir’s Seminary Press. ISBN 978-0-88141-320-5. Mango, Cyril A. (1980). Byzantium: The Empire of New Rome. New York, NY: Charles Scribner's Sons. ISBN 0-684-16768-9. Paidas, Konstantinos D. S. (2005). He Thematike ton Byzantinon "Katoptron Hegemonos" tes Proimes kai Meses Byzantines Periodo (398–1085). Symbole sten Politike Theoria ton Byzantinon (in Greek). Athens, Greece. Plexidas, Ioannis (2007). The Prince of Photios (in Greek). Athens, Greece: Armos. ISBN 978-960-527-396-5. Shepard, Jonathan (2002). "Spreading the Word: Byzantine Missions". In Cyril A. Mango (ed.). The Oxford History of Byzantium. Oxford, England: Oxford University Press. ISBN 0-19-814098-3. Tatakes, Vasileios N.; Moutafakis, Nicholas J. (2003). Byzantine Philosophy. Indianapolis: Hackett Publishing Company, Incorporated. ISBN 0-87220-563-0. Taylor, Fr. Justin (1990), essay "Canon Law in the Age of the Fathers" (published in "Readings, Cases, Materials in Canon Law: A Textbook for Ministerial Students, Revised Edition" [Collegeville, MN: The Liturgical Press] by Jordan Hite, T.O.R., & Daniel J. Ward, O.S.B.) Tougher, Shaun (1997). The Reign of Leo VI (886–912): Politics and People. Leiden, The Netherlands: Brill. ISBN 978-90-04-10811-0. Treadgold, Warren T. (October 1983). "Review: Patriarch Photios of Constantinople: His Life, Scholarly Contributions, and Correspondence together with a Translation of Fifty-Two of His Letters by Despina Stratoudaki White; The Patriarch and the Prince: The Letter of Patriarch Photios of Constantinople to Khan Boris of Bulgaria by Despina Stratoudaki White; Joseph R. Berrigan, Jr". Speculum. Medieval Academy of America. 58 (4): 1100–1102. doi:10.2307/2853829. JSTOR 2853829. Treadgold, Warren (1997). A History of the Byzantine State and Society. Stanford, CA: Stanford University Press. ISBN 0-8047-2630-2. Vlyssidou, Vassiliki N. (1997). "About the Deposition of Patriarch Nicholas Mystikos (907)". Byzantine Symmeikta (in Greek). 11: 23–36. Archived from the original on 2016-03-03. Retrieved 2008-07-23.  This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Photius". Encyclopædia Britannica. 21 (11th ed.). Cambridge University Press. pp. 483–484. External links[edit] Wikimedia Commons has media related to Photios I of Constantinople. Saint Photius the Great Orthodox Icon and Synaxarion (February 6) Patriarch Photios of Constantinople Life and translations of his works The Excerpta of Photius Photius's summary of Books 9–16 of Memnon of Heraclea's history of Heraclea Pontica The Myrobiblion at Tertullian.Org Catholic Encyclopedia – Photius Greek Opera Omnia by Migne Patrologia Graeca with analytical indexes Saint Photius the Great, Mystagogy of the Holy Spirit (English translation) Ongoing English Translation of the Lexicon Photii biblioteca ex recensione Immanuelis Bekkeri, Berolini typis et impensis Ge. Reimeri, 1824–25, vol. 1, vol. 2. Titles of Chalcedonian Christianity Preceded by Ignatios Patriarch of Constantinople 858–867 Succeeded by Ignatios Patriarch of Constantinople 877–886 Succeeded by Stephen I v t e Bishops of Byzantium and Patriarchs of Constantinople Bishops of Heraclea/Byzantium Roman period (38-330 AD) Andrew Stachys Onesimus Polycarpus I Plutarch Sedecion Diogenes Eleutherius Felix Polycarpus II Athenodorus Euzois Laurence Alypius Pertinax Olympianus Marcus I Philadelphus Cyriacus I Castinus Eugenius I Titus Dometius Rufinus Probus Metrophanes Alexander Archbishops of Constantinople Roman period (330–451 AD) Alexander Paul I Eusebius Macedonius I Eudoxius Evagrius Demophilus Maximus I Gregory I Nectarius John I Chrysostom Arsacius Atticus Sisinnius I Nestorius Maximianus Proclus Flavian Anatolius Patriarchs of Constantinople Byzantine period (451–1453 AD) Anatolius Gennadius I Acacius Fravitta Euphemius Macedonius II Timothy I John II Epiphanius Anthimus I Menas Eutychius John III John IV Cyriacus II Thomas I Sergius I Pyrrhus Paul II Peter Thomas II John V Constantine I Theodore I George I Paul III Callinicus I Cyrus John VI Germanus I Anastasius Constantine II Nicetas I Paul IV Tarasius Nicephorus I Theodotus I Antony I John VII Methodius I Ignatios Photios I Stephen I Antony II Nicholas I Εuthymius I Stephen II Tryphon Theophylact Polyeuctus Βasil I Αntony III Nicholas II Sisinnius II Sergius II Eustathius Alexius Michael I Constantine III John VIII Cosmas I Eustratius Nicholas III John IX Leo Michael II Cosmas II Nicholas IV Theodotus II Neophytus I Constantine IV Luke Michael III Chariton Theodosius I Basil II Nicetas II Leontius Dositheus George II John X Michael IV† Theodore II† Maximus II† Μanuel I† Germanus II† Methodius II† Manuel II† Arsenius† Nicephorus II† Germanus III Joseph I John XI Gregory II Athanasius I John XII Nephon I John XIII Gerasimus I Isaias John XIV Isidore I Callistus I Philotheus Macarius Nilus Antony IV Callistus II Matthew I Euthymius II Joseph II Metrophanes II Gregory III Athanasius II Patriarchs of Constantinople Ottoman period (1453–1923 AD) Gennadius II Isidore II Joasaph I Sophronius I Mark II Symeon I Dionysius I Raphael I Maximus III Nephon II Maximus IV Joachim I Pachomius I Theoleptus I Jeremias I Joannicius I Dionysius II Joasaph II Metrophanes III Jeremias II Pachomius II Theoleptus II Matthew II Gabriel I Theophanes I Meletius I Neophytus II Raphael II Cyril I Timothy II Gregory IV Anthimus II Cyril II Athanasius III Neophytus III Parthenius I Parthenius II Joannicius II Cyril III Paisius I Parthenius III Gabriel II Parthenius IV Dionysius III Clement Methodius III Dionysius IV Gerasimus II Athanasius IV James Callinicus II Neophytus IV Gabriel III Neophytus V Cyprianus Athanasius V Cyril IV Cosmas III Jeremias III (Callinicus III) Paisius II Seraphim I Neophytus VI Cyril V Callinicus IV (III) Seraphim II Joannicius III Samuel Meletius II Theodosius II Sophronius II Gabriel IV Procopius Neophytus VII Gerasimus III Gregory V Callinicus V (IV) Jeremias IV Cyril VI Eugenius II Anthimus III Chrysanthus Agathangelus Constantius I Constantius II Gregory VI Anthimus IV Anthimus V Germanus IV Meletius III Anthimus VI Cyril VII Joachim II Sophronius III Joachim III Joachim IV Dionysius V Neophytus VIII Anthimus VII Constantine V Germanus V Meletius IV Patriarchs of Constantinople Turkish period (since 1923 AD) Gregory VII Constantine VI Basil III Photius II Benjamin Maximus V Athenagoras Demetrius Bartholomew † in exile at Nicaea  Christianity portal v t e Social and political philosophy Ancient philosophers Aristotle Chanakya Cicero Confucius Han Fei Lactantius Laozi Mencius Mozi Origen Plato Polybius Shang Socrates Sun Tzu Tertullian Thucydides Valluvar Xenophon Xunzi Medieval philosophers Alpharabius Augustine Averroes Baldus Bartolus Bruni Dante Gelasius al-Ghazali Giles Hostiensis Ibn Khaldun John of Paris John of Salisbury Latini Maimonides Marsilius Nizam al-Mulk Photios Thomas Aquinas Wang William of Ockham Early modern philosophers Beza Bodin Bossuet Botero Buchanan Calvin Cumberland Duplessis-Mornay Erasmus Filmer Grotius Guicciardini Harrington Hayashi Hobbes Hotman Huang Leibniz Locke Luther Machiavelli Malebranche Mariana Milton Montaigne More Müntzer Naudé Pufendorf Rohan Sansovino Sidney Spinoza Suárez 18th–19th-century philosophers Bakunin Bentham Bonald Bosanquet Burke Comte Constant Emerson Engels Fichte Fourier Franklin Godwin Hamann Hegel Herder Hume Jefferson Justi Kant political philosophy Kierkegaard Le Bon Le Play Madison Maistre Marx Mazzini Mill Montesquieu Möser Nietzsche Novalis Paine Renan Rousseau Royce Sade Schiller Smith Spencer Stirner Taine Thoreau Tocqueville Vico Vivekananda Voltaire 20th–21st-century philosophers Adorno Ambedkar Arendt Aurobindo Aron Azurmendi Badiou Baudrillard Bauman Benoist Berlin Bernstein Butler Camus Chomsky De Beauvoir Debord Du Bois Durkheim Dworkin Foucault Gandhi Gauthier Gehlen Gentile Gramsci Habermas Hayek 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Related articles Jurisprudence Philosophy and economics Philosophy of education Philosophy of history Philosophy of love Philosophy of sex Philosophy of social science Political ethics Social epistemology Category Authority control BIBSYS: 90192310 BNE: XX929747 BNF: cb119196090 (data) CANTIC: a10085695 GND: 118594095 ICCU: IT\ICCU\CFIV\043630 ISNI: 0000 0000 7970 8327 LCCN: n80125110 NKC: jn19981001296 NLA: 35421930 NLG: 54230 NLI: 000105487 NSK: 000133757 NTA: 069110670 RERO: 02-A000130324 SELIBR: 252947 SUDOC: 027071111 Trove: 946953 VcBA: 495/44744 VIAF: 14775071 WorldCat Identities: lccn-n80125110 Retrieved from "https://en.wikipedia.org/w/index.php?title=Photios_I_of_Constantinople&oldid=996544271" Categories: 9th-century deaths 9th-century births 9th-century Byzantine writers Anthologists Christian anti-Gnosticism Byzantine philosophers Byzantine theologians Byzantine writers Byzantine saints of the Eastern Orthodox Church Critics of the Catholic Church Greek religious writers People excommunicated by the Catholic Church 9th-century patriarchs of Constantinople 9th-century Christian saints Byzantine letter writers Filioque 9th-century Christian theologians Byzantine jurists 9th-century jurists Protospatharioi Hidden categories: Harv and Sfn no-target errors Articles with short description Short description matches Wikidata Articles containing Greek-language text CS1: long volume value CS1 Greek-language sources (el) Wikipedia articles incorporating a citation from the 1911 Encyclopaedia Britannica with Wikisource reference Wikipedia articles incorporating text from the 1911 Encyclopædia Britannica Commons category link from Wikidata Wikipedia articles with BIBSYS identifiers Wikipedia articles with BNE identifiers Wikipedia articles with BNF identifiers Wikipedia articles with CANTIC identifiers Wikipedia articles with GND identifiers Wikipedia articles with ICCU identifiers Wikipedia articles with ISNI identifiers Wikipedia articles with LCCN identifiers Wikipedia articles with NKC identifiers Wikipedia articles with NLA identifiers Wikipedia articles with NLG identifiers Wikipedia articles with NLI identifiers Wikipedia articles with NSK identifiers Wikipedia articles with NTA identifiers Wikipedia articles with RERO identifiers Wikipedia articles with SELIBR identifiers Wikipedia articles with SUDOC identifiers Wikipedia articles with Trove identifiers Wikipedia articles with VcBA identifiers Wikipedia articles with VIAF identifiers Wikipedia articles with WORLDCATID identifiers Navigation menu Personal tools Not logged in Talk Contributions Create account Log in Namespaces Article Talk Variants Views Read Edit View history More Search Navigation Main page Contents Current events Random article About Wikipedia Contact us Donate Contribute Help Learn to edit Community portal Recent changes Upload file Tools What links here Related changes Upload file Special pages Permanent link Page information Cite this page Wikidata item Print/export Download as PDF Printable version In other projects Wikimedia Commons Wikisource Languages العربية Български Bosanski Català Čeština Dansk Deutsch Ελληνικά Español Esperanto Euskara فارسی Français Galego 한국어 Հայերեն Hrvatski Bahasa Indonesia Italiano עברית ქართული Kiswahili Latina Magyar Македонски മലയാളം مصرى Nederlands 日本語 Norsk bokmål Polski Português Română Русский Simple English Slovenčina Slovenščina Српски / srpski Srpskohrvatski / српскохрватски Suomi Svenska Tagalog Türkçe Українська 中文 Edit links This page was last edited on 27 December 2020, at 06:19 (UTC). 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