Photius, Saint

born с 820, Constantinople

died 10th century; feast day February 6

Patriarch of Constantinople (858–867, 877–886).

A high-ranking civil servant, he was promoted swiftly through the ecclesiastical orders to become patriarch after the deposition of Ignatius, an action that offended Pope Nicholas I. Photius added to the conflict by refusing to restore dioceses earlier transferred from the Roman to the Byzantine church. Angry that Nicholas would not recognize him, Photius excommunicated the pope (867), thus beginning the Photian Schism. Photius was deposed the same year but restored in 877 after his successor died. He and Pope John VIII agreed to return Bulgaria to the Roman church but to allow Greek bishops to remain.

* * *

▪ patriarch of Constantinople

Introduction

born c. 820, , Constantinople [now Istanbul, Turkey]

died 10th century, ?; feast day February 6

 patriarch of Constantinople (858–867 and 877–886), defender of the autonomous traditions of his church against Rome and leading figure of the 9th-century Byzantine (Byzantine Empire) renascence.

Background and early career.

      Photius was related through his father to Tarasius, a civil servant who was patriarch from 784 to 806, and through his mother to the empress Theodora and her brother Bardas, who was a power behind the throne from 842 to 866. The circle to which both families belonged had strained relations with some army officers, who wished to reduce the expense of government by an educated civil service, and with monks who distrusted the worldly wisdom of bureaucrats. In controversies that had arisen over the place of pictures (icons) in Christian worship, the learned civil servants resisted the iconoclasts (the destroyers of sacred images), who had support in the army. When the icons were restored in 787, however, and again after renewed controversy in 843, the civil servants were lenient with the former iconoclasts, whereas the monks, especially the Studites of the Monastery of St. John of the Stoudion, would have purged them, as dangerous heretics, from all important positions.

      The parents of Photius were condemned to exile by an iconoclast council early in his childhood and took him with them. In the first years of the regency of Theodora (842–856), after his parents had died, Photius became a distinguished teacher. A circle gathered around him for regular readings in classical and Christian prose literature, including medical and scientific works. On the basis of notes taken at these readings, which continued after he left the schools for the civil service, he composed his Myriobiblon or Bibliotheca (Bibliothēkē), a digest of Greek prose literature, with more than 270 articles. This work was begun on a diplomatic mission in the Muslim world and most probably completed during his temporary retirement from public life after 867.

Patriarch of Constantinople.

      He became first secretary of state, probably before 855, and in 858 he was promoted through all the ecclesiastical orders to be made patriarch of Constantinople on Christmas Day, replacing the austere Ignatius, who had fallen out with Bardas. The deposition of Ignatius offended not only the Studites and other monks, who objected to the promotion of a civil servant, but also Pope Nicholas I (Nicholas I, Saint), who did not understand the role of laymen educated in theology and in Byzantine civilization. Photius offended him further by refusing to restore dioceses transferred from the Roman to the Byzantine patriarchate during the iconoclastic controversy. The importance of these dioceses had been increased by the conversion to Christianity of leading chiefs among the Slavonic nations (the Moravians, Croats, and Bulgarians); jurisdictionally they might belong to either the Roman or the Byzantine patriarchate.

      As conflicts developed among Roman, German, and Byzantine missions, Photius wrote a circular letter to the other Eastern patriarchs complaining of theological, liturgical, and other innovations by Latin missionaries in Bulgaria. At a council in Constantinople in 867, he condemned and excommunicated Nicholas I, who had refused to recognize him as the lawful patriarch—thus bringing about the Photian Schism—and in letters to other bishops had represented him as a persistent adversary of the West.

      By this time, however, the fall of Bardas had weakened the position of Photius. When he protested against the murder of the emperor Michael III by Basil the Macedonian, he was deposed, in the autumn of 867, and Ignatius was restored. Pope Adrian II, who had just succeeded Nicholas I at Rome, now envisioned a settlement of the differences between Rome and Constantinople. The terms proposed by his legates to a council in Constantinople in 869–870, however, were unacceptable to many Byzantine ecclesiastics. Ignatius himself in 870 consecrated bishops for Bulgaria. Without help from the friends of Photius, however, he could neither reach a satisfactory settlement of tensions between East and West nor solve the internal problems of the Byzantine Orthodox Church.

      Photius returned to the court before 876 as tutor to the princes of the imperial family, and at the death of Ignatius in 877 or 878 he also returned to the patriarchate. Though some of the monks resented his return, as they had objected to his first promotion, he now won support from Rome, since Pope John VIII was in need of Byzantine naval assistance against the Moors, who were harrying the Italian coastline. The Pope sent legates to a new council at the church of Hagia Sophia in Constantinople in 879–880. In the resulting settlement, Bulgaria was assigned to the Roman patriarchate, but the continued presence of Greek bishops secured its cultural links with the East. Bulgaria soon became a centre from which the Byzantine liturgy in the language of the Macedonian Slavs spread to other Slavonic-speaking lands.

The filioque controversy.

      Rome did not press its claims to Greek dioceses in Italy and Greece under the jurisdiction of Constantinople, and the Roman legates consented to the Byzantine demand to condemn Western additions to the Nicene Creed, without explicit mention of the contentious use of the word Filioque (Latin: “and the Son”), whereby the Holy Spirit was said by some to proceed from the Father “and the Son.” This interpolation had been introduced into the Nicene Creed in Spain and had spread among the Franks, but it was not yet in use in Rome. Photius' Latin was limited, and on the filioque controversy his information was inadequate, though he showed more understanding of the question in his later work on The Mystagogia of the Holy Spirit, completed in or after his second patriarchate.

      The settlement between Rome and Constantinople was once thought to have been obtained by fraud and repudiated by Pope John VIII, but most likely it was accepted by the Pope. John VIII was murdered in 882, and his successor, whose position was irregular, was probably not recognized at Constantinople. Photius was in communion not only with John but also with Adrian III (884–885) and with Stephen V in 886. In that year he resigned the patriarchate on the accession to the throne of his pupil the emperor Leo VI. The Pope suspected that the resignation of Photius had been forced upon him to make way for another pupil, Prince Stephen, but if he was more than 80 years old it may well have been voluntary. He died on February 6, perhaps 891, but the year is not certain.

Brother George Every, S.S.M.

Additional Reading

Francis Dvornik, The Photian Schism: History and Legend (1948, reprinted 1970), supersedes the older view of the contribution of Photius to the schism between the Eastern and Western Churches that is summarized by J. Ruinaut in Le Schisme de Photius (1910); and by Louis Bréhier, “The Greek Church: Its Relations with the West up to 1054” and “Attempts at Reunion of the Greek and Latin Churches,” vol. 4, pp. 246–273, 594–626, The Cambridge Medieval History (1923). Informative articles by F. Dvornik, “Constantinople and Rome,” and H. Gregoire, “The Amorians and Macedonians, 842–1025,” appear in vol. 4, pt. 2, pp. 431–472, 105–192, The Cambridge Medieval History, new ed. (1966), with useful bibliographies. See Cyril Mango (ed. and trans.), The Homilies of Photius (1958). Other works of his are still most easily accessible in J.P. Migne (ed.), Patrologiae Graeco-Latina, vol. 101–104 (1866) with the Myriobiblon or Bibliotheca filling vol. 103. Of the older books, J.B. Bury, A History of the Eastern Roman Empire from the Fall of Irene to the Accession of Basil I., A.D. 802–867 (1912); and J.M. Hussey, Church and Learning in the Byzantine Empire, 867–1185 (1937), especially the chapter on “Learning Under the Macedonians in the Ninth and Tenth Centuries,” pp. 22–36, may still be used with profit.

* * *