Is the Patriarch of Constantinople really Ecumenical?

Russian Orthodox Church

Christianity spread in Asia Minor thanks to the evangelistic works of the apostles Andrew the First-Called, Paul, Philip, John the Theologian and others.

However, the actual history of the Patriarchate of Constantinople begins in 330, when the city of Constantinople was founded on the site of the ancient village of Byzantium (Byzantion). Since this city became the capital of the Byzantine Empire, the importance of the See of Constantinople constantly increased, and over time it became the first in honor among other Orthodox Churches, although it was inferior in antiquity to some of them.

The see of Constantinople was occupied by such great saints and ecumenical teachers as Saints Gregory the Theologian (+389) and John Chrysostom (+407).

Canonical territory - Turkey (6 dioceses, 10 monasteries and 30 theological schools) and Greece. The jurisdiction of the Patriarchate of Constantinople also extends to a number of dioceses in Western Europe, North and South America, Australia and New Zealand, as well as to Holy Mount Athos; The Finnish Autonomous Orthodox Church also falls under the jurisdiction of Constantinople.

Title of Primate: His Holiness Archbishop of Constantinople - New Rome and Ecumenical Patriarch.

The Patriarchal residence and Cathedral of the Holy Great Martyr George the Victorious is located in Phanar (a district of Istanbul).

Now the Church of Constantinople is headed by the 232nd Patriarch of Constantinople Bartholomew (Archondonis), who was elected Primate on October 22, 1991. The enthronement took place on November 2 of the same year.

Unilateral actions of the Church of Constantinople on the canonical territory of the Russian Orthodox Church in Estonia led in 1996 to a temporary cessation of Eucharistic communion between the two Patriarchates.

In October 2021, as a result of the anti-canonical activities of the Church of Constantinople in Ukraine, the Holy Synod of the Russian Orthodox Church declared it impossible to continue to remain in Eucharistic communion with the Patriarchate of Constantinople (for more details about the actions of the Patriarchate of Constantinople in Ukraine, see below).

***

Dioceses of the Patriarchate of Constantinople (based on materials from the website Pravoslavie.ru)

The Church of Constantinople has a complex and branched structure. Part of it is located on its canonical territory - in Turkey and partly in Greece, but a much larger part is scattered outside this country. There are currently about 3,000 Orthodox Christians left in Turkey, mostly older Greeks.

Bishop's Sees in Turkey

• Archdiocese of Constantinople
• Diocese of Chalcedon
• Diocese of Imvre and Teneda
• Diocese of Prinkiponnis
• Diocese of Derkiya

Bishop's Sees and Patriarchal Institutions outside Turkey

Some Churches outside Turkey that are part of the Patriarchate of Constantinople belong to it traditionally, and not due to the spread of the Greek diaspora throughout the world. These are mainly the Churches on the territory of modern Greece, which only in 1850 received the recognized Autocephalous Church. Before this, all dioceses here were under the jurisdiction of the Patriarch of Constantinople.

The power of the Patriarchate extends to those territories in Greece that became part of this state in later times, in particular after the formation of the Greek Church. Since before entering Greece they belonged jurisdictionally to the Patriarchate of Constantinople, by agreement with both the government of the country and the Greek Church they remained under the ecclesiastical subordination of the Patriarchate. These include the following Churches:

1. Churches of the so-called new territories that became part of the Greek state after the Balkan Wars at the beginning of the 20th century. They, in fact, have double subordination - to the Patriarchate of Constantinople and the Greek Church, which is regulated by relevant agreements dating back to 1928. By now, the subordination of these dioceses to Constantinople is rather formal. In fact, the status of these bishops is almost no different from the status of other dioceses of the Greek Church.

The dioceses of the “new territories” include the following metropolises: Cassandria, Thessaloniki, Drama, Sidirokastria, Lankadas, Poliania, Sisania, Philippi, Neocrine, Naples, Zinchi, Maronia, Alexandroupolis, Paramythia, Yannina, Grevina, Chios, Nicopolis, Ierissos, Serres, Mythimskaya, Elevferupolskaya, Edessa, Kitra, Didimotikhskaya, Mytilene, Limskaya, Gumenisskaya, Veriiskaya, Drininupolskaya, Xanthian, Elassonskaya, Samos, Kastorian, Servian, Florinskaya.

2. Dioceses of the Dodecanese archipelago, which became part of Greece after the Second World War. Among them are the metropolises of the islands: Rodo; Kos; Leros, Kalymnos and Astypalaia; Karpathos and Kasos.

3. Archdiocese of Crete, which has the status of a semi-autonomous Church. The Cretan Church has its own Synod, consisting of all the bishops of the Church.

In addition to the Archdiocese of Crete, located in the capital of the island of Heraklion, the Church also includes seven dioceses: the Metropolis of Gortyna and Arcadia, the Metropolis of Rethymna and Aulopotamus, the Metropolis of Kydonia and Apokorona, the Metropolis of Lamba and Sfakia, the Metropolis of Ierapitna and Sitia, the Metropolis of Petra, the Metropolis of Kisama and Selina. There are several church educational institutions in Crete. The official periodical of the Cretan Church is the magazine “Apostle Titus”.

4. Patmos Exarchy

Included in the direct subordination of the Patriarch. In addition to the island of Patmos, it includes a number of nearby islands: Lipsa, Agathonisos and Arkii. The core of the exarchy is the stauropegial monastery of St. John the Theologian. The exarchy also includes the Cave of the Revelation, in which St. Evangelist John the Theologian ca. In 95 the Revelation was given. There is also a church school on Patmos, founded in 1713 by St. Macarius Kalogeras.

5. Holy Mount Athos

The Athonite monastic “republic” jurisdictionally belongs to the Ecumenical Patriarchate. Despite this, it has virtually complete administrative independence from Constantinople and strictly maintains its internal independence. The patriarchal authority on Mount Athos is represented by the suffragan bishop. Since the Holy Mountain is part of the Hellenic Republic, it has a special representative from the state. The supreme body of self-government of the Holy Mountain is the Holy Kinot, consisting of representatives of all 20 monasteries of Athos, who are elected every year by their monasteries.

Administrative and canonical divisions of the Patriarchate of Constantinople in diaspora

1. American Archdiocese

The largest part of the Patriarchy. The archdiocese was founded on May 11, 1922, although the Greek parishes in America that were included in it appeared in the 60s. XIX century. The American Archdiocese is headed by an archbishop elected by the Synod of the Ecumenical Patriarchate. The Archbishop heads the Synod, consisting of all the bishops of the Church. The Archdiocese consists of the following dioceses: Chicago, San Francisco, Pittsburgh, Boston, Denver, Atlanta, Detroit.

2. Australian Archdiocese

As in the case of other parts of the Patriarchate of Constantinople, the Australian Archdiocese was founded for the purpose of spiritual nourishment of the Greek communities formed on this continent as a result of the resettlement of Orthodox Greeks from Asia Minor and other regions of the former Ottoman Empire. In 1924, the Metropolitanate of Australia and New Zealand was founded for this purpose. In 1959, the metropolitanate was elevated to the status of an archdiocese, which in modern Greek canonical tradition is an upgrade, since an archdiocese can include several metropolitanates.

In 1970, New Zealand was removed from the jurisdiction of the Archdiocese of Australia and received its own archdiocese. The seat of the Australian Archdiocese is Sydney.

3. Archdiocese of Thyatira

Includes Great Britain, the Irish Republic, and Malta. In addition, the Archbishop of Thyatira is the Exarch of Western Europe. Until 1837, the Greek community of London was cared for by the Russian embassy church. She was then allowed to build her temple, which became the beginning of the Greek diocese, which was established as the Metropolis of Thyatira in 1922. In 1954 it received the status of an archdiocese. Then, in 1962, it lost this status, being divided into four metropolitanates. In 1968, it was again returned to the position of archdiocese.

4. Metropolis of France

In addition to France, it includes Spain, Portugal and the Canary Islands. The metropolitanate was founded in 1963, with a see in Paris.

5. Metropolis of Germany

The metropolitanate was founded in 1963, with a see in Bonn. Its jurisdiction extends to Germany. The German Metropolitan is also the Exarch of Central Europe.

6. Metropolis of Austria

It was founded in 1963 and recognized by the state in 1967. Includes parishes in Austria and Hungary. The Metropolitan of Austria is also the Exarch of Central Europe.

7. Metropolitanate of Belgium

Founded in 1969 and recognized by the state in 1985. In addition to Belgium, it also includes Holland and Luxembourg. The department is located in Brussels.

The representation of the Patriarchate of Constantinople to the European Council operates in Brussels.

8. Metropolis of Sweden and all Scandinavia

Founded in 1969, includes Sweden, Norway, Denmark and Iceland.

9. Metropolis of New Zealand

Founded in 1970. Its department is located in Wellington. The New Zealand Metropolis also includes the exarchate of the Patriarchate of Constantinople in South Korea.

10. Metropolis of Switzerland

Founded in 1982, it includes parishes in Switzerland and Liechtenstein. Her department is located in Geneva. The Metropolitan is also the Exarch of Europe. The Metropolitanate of Switzerland plays a key role in the Patriarchate of Constantinople, thanks to the Orthodox Center in Chambesy, a village near Geneva, which also houses the residence of the Metropolitan. This center was founded under Patriarch Athenagoras in case the Patriarch of Constantinople had to leave Istanbul. It also became the center of the ecumenical activities of the Patriarchate of Constantinople, including due to the fact that the World Council of Churches is located in Geneva.

11. Metropolis of Italy

The Greek community in Italy appeared back in 1498, after the fall of the Byzantine Empire. However, the metropolitanate was established only in 1991, and in 1998 it was recognized by the Italian authorities. The department is located in Venice. The Metropolitan is also the Exarch of Southern Europe, occupied by Metropolitan Gennady.

12. Archdiocese of Toronto

Until 1996 it was part of the American Archdiocese, but in 1996 it became a separate metropolitanate, which included all of Canada. The Metropolitan See is located in Toronto.

13. Metropolis of Buenos Aires

Founded in 1996. Previously was part of the American Archdiocese. It includes: Argentina, Brazil, Uruguay, Chile, Paraguay, Colombia, Peru and Ecuador. The Metropolitan is the Exarch of South America. His department is located in Buenos Aires.

14. Metropolis of Panama

Initially it was part of the American Archdiocese, and in 1996 it became a separate diocese. It includes all Central American countries: Panama, Costa Rica, Guatemala, Nicaragua, Andorra, El Salvador, Belize, as well as Venezuela, Mexico, Colombia, the Bahamas, Cuba, Haiti, Puerto Rico, the Dominican Republic and Jamaica. The metropolitan center is located in Mexico City, Mexico.

15. Metropolitan of Hong Kong

Established in 1996. The Metropolitan is also the Exarch of Southeast Asia.

The metropolitanate includes the exarchies of India (with its center in Calcutta), Indonesia, and the Philippines. There are also communities in Singapore and Thailand.

16. Ukrainian parishes of the Patriarchate of Constantinople

Although Ukrainian communities in the Americas and Europe do not have their own dioceses, they do have their own bishops, who are subordinate to the higher church authorities of the Patriarchate of Constantinople. For example, in America and Canada this is the American Archdiocese.

17. Exarchate of parishes of the Russian tradition in Western Europe

These parishes for the most part constituted that part of the Russian Orthodox Church that, together with Metropolitan Eulogius, came under the omophorion of the Patriarch of Constantinople. The Exarchate includes the Orthodox St. Sergius Theological Institute.

***

Anti-canonical actions of the Patriarchate of Constantinople in Ukraine

On September 7, 2021, a communiqué of the General Secretariat of the Holy Synod of the Patriarchate of Constantinople was published, which announced the appointment of two hierarchs of this Church - Archbishop Daniel of Pamphylia (USA) and Bishop Hilarion of Edmonton (Canada) - “exarchs” of the Patriarchate of Constantinople in Kyiv.

This decision was made without the consent of His Holiness Patriarch Kirill of Moscow and All Rus' and His Beatitude Metropolitan Onuphry of Kyiv and All Ukraine.

The reaction to the anti-canonical actions of the Patriarchate of Constantinople was the statements of the Holy Synod of the Russian Orthodox Church on September 8 and 14. The statement dated September 14, in particular, notes: “If the anti-canonical activities of the Patriarchate of Constantinople continue on the territory of the Ukrainian Orthodox Church, we will be forced to completely break off Eucharistic communion with the Patriarchate of Constantinople. Full responsibility for the tragic consequences of this division will fall personally on Patriarch Bartholomew of Constantinople and the bishops who support him.”

Having ignored the calls of the Ukrainian Orthodox Church and the entirety of the Russian Orthodox Church, as well as the fraternal Local Orthodox Churches, their Primates and bishops for a pan-Orthodox discussion of the “Ukrainian question,” the Synod of the Constantinople Church made unilateral decisions: to confirm the intention “to grant autocephaly to the Ukrainian Church”; about the opening in Kyiv of the “stauropegia” of the Patriarch of Constantinople; about the “restoration to the episcopal or priestly rank” of the leaders of the Ukrainian schism and their followers and the “return of their believers to church communion”; on the “cancellation of the effect” of the conciliar charter of the Patriarchate of Constantinople of 1686 concerning the transfer of the Kyiv Metropolis to the Moscow Patriarchate. A message about these decisions was published by the Patriarchate of Constantinople on October 11.

At a meeting of the Holy Synod of the Russian Orthodox Church, held on October 15, a statement was adopted in connection with the encroachment of the Patriarchate of Constantinople on the canonical territory of the Russian Orthodox Church. Members of the Holy Synod recognized it as impossible to continue to remain in Eucharistic communion with the Patriarchate of Constantinople.

The statement, in particular, says: “The acceptance into communion of schismatics and a person anathematized in another Local Church with all the “bishops” and “clergy” ordained by them, an encroachment on other people’s canonical inheritances, an attempt to renounce one’s own historical decisions and obligations - all this takes the Patriarchate of Constantinople beyond the canonical field and, to our great sorrow, makes it impossible for us to continue Eucharistic communion with its hierarchs, clergy and laity.”

“From now on, until the Patriarchate of Constantinople refuses the anti-canonical decisions it has made, it is impossible for all clergy of the Russian Orthodox Church to concelebrate with the clergy of the Church of Constantinople, and for the laity to participate in the sacraments performed in its churches,” the document states.

The Holy Synod of the Russian Orthodox Church also called on the Primates and Holy Synods of Local Orthodox Churches to properly assess the above-mentioned anti-canonical acts of the Patriarchate of Constantinople and to jointly search for ways out of the grave crisis tearing apart the body of the One Holy Catholic and Apostolic Church.

On December 15 in Kiev, on the territory of the National Reserve “Sophia of Kiev”, under the chairmanship of the hierarch of the Patriarchate of Constantinople, Metropolitan Emmanuel of Gallia, a so-called unification council took place, at which it was announced the creation of a new church organization called “The Orthodox Church of Ukraine”, which arose as a result of the unification of two non-canonical structures: “ Ukrainian Autocephalous Orthodox Church" and "Ukrainian Orthodox Church of the Kyiv Patriarchate".

Materials about the anti-canonical actions of the Patriarchate of Constantinople in Ukraine are published on the website “In Defense of the Unity of the Russian Church”

Archbishops of Constantinople (325-451)

• ?Evagrius (short term in early summer 380) (secondary)?

• Saint Gregory I the Theologian (June 381)
• Nectarius (June 381 - September 27, 397)
• widowhood of the archbishop's throne (vacancy)
• Saint John I Chrysostom (February 26, 398 – June 10, 404)
• Saint Arsakios of Tarsus (June 27, 404—November 5, 405)
• widowhood of the archbishop's throne (vacancy)
• Saint Atticus (beginning of March 406 - October 10, 425)
• widowhood of the archbishop's throne (vacancy)
• Sisinius I (February 28, 426 - December 24, 427)
• widowhood of the archbishop's throne (vacancy)
• Nestorius (April 10, 428 - June 22, 431)
• widowhood of the archbishop's throne (vacancy)
• Saint Maximian (October 25, 431 – April 12, 434)
• Saint Proclus (April 12/13, 434 - July 12, 446/447)
• Saint Flavian the Confessor (July 447 - August 8, 449)

In the context of religious struggle

It is known that in the period of the VIII–IX centuries. The spiritual life of Byzantium was formed under the influence of a mass religious and political movement aimed at fighting against the veneration of icons (iconoclasm). This became the reason for the disgrace and subsequent exile of the father of the future Patriarch Photius, who adhered to a different position, which is generally accepted today. Severed from his family and classified as a heretic, he died in exile around 832.

While the main opponent of icon veneration, Emperor Theophilus, was alive, the family experienced extremely difficult times, but with the accession to the throne of his crowned successor Michael III, a man who held very liberal views, the situation changed for the better. Thanks to this, Photius, who had already received a fairly complete education, began teaching, and soon children from the most noble families of Constantinople appeared among his students.

Imperial bureaucracy

The flourishing of the bureaucratic bureaucracy was another feature of the Byzantine state administration. Already in the 4th century. in the prefectural apparatus alone there were over 10 thousand professional officials. Positions could be purchased (in 535 the exact purchase price was established). At the same time, the law ordered officials to have a “fatherly” attitude towards the population and to be demanding in the execution of government affairs.

A new, essentially class-based, administrative-bureaucratic system was established after the transformations of the late 9th - early 10th centuries. under Basileus Leo the Wise

(886-912). The number of departments of the central administration increased to 60. Civil service became, as it were, a designation of a special social, class status associated with privileges. The income of officials was not subject to taxes, intradepartmental jurisdiction was established for them (however, they were punished even for spelling errors in documents), and in the case of general crimes, grave punishments were not applied to officials. At the same time, officials were prohibited from engaging in industrial or any economic activity.

All civil servants were listed according to a kind of table of ranks, which established three types of public service (military, court and civil) and up to 60 ranks. The corresponding rank gave the right to occupy one or another bureaucratic post and was inseparable from it. Each rank was entitled to its own quota of payments (up to 500 thousand silver nomism) for the position. The 18 highest ranks included the most important persons of the imperial family and court servants. Military ranks took precedence over civilian ones, even very important ones (for example, the logothete of the drome was listed in the 7th rank, and the eparch, the ruler of the capital, was in the 18th). Titles were given for life, but they were not hereditary. The struggle of officials to maintain ranks, titles, for promotion up the career ladder, for income in and around their positions became the poison of the administrative system of Byzantium. By the 11th century, according to a contemporary, bureaucratic “philia” (blat) had become a political phenomenon

, in the state. Although the law of Leo the Wise prescribed that an unjust and ignorant judge should be subjected to confiscation of property, a disgraceful haircut and eternal damnation, the bureaucracy's alienation from public needs and interests was widespread. Bribery flourished. A partial measure to combat this phenomenon was the establishment in the 12th century. excessively large salaries for officials, which supposedly should have changed the goals of their interests.

Patriarchs of Constantinople (since 451)

• Saint Anatoly (November-December 449 - July 3, 458)
• Saint Gennadius I (August-September 458 - November 20, 471)
• Akaki (February 472 - November 26, 489)
• Fravita (December 489 - March 490)
• Euthymius (spring 490 - spring 496)
• Saint Macedonius II (July 496 - August 11, 511)
• Timothy I Litrovul (October 511 - April 5, 518)
• Saint John II the Cappadocian (17 April 518 - February 520)
• Epiphanius (February 25, 520 - June 5, 535)
• Anthimus I (June 535 - until March 536)
• Saint Menas (March 13, 536 – August 24, 552)
• Saint Eutyches (late August 552 - January 31, 565)
• Saint John III Scholasticus (January 31, 565 – August 31, 577)
• Saint Eutyches (October 3, 577 - April 5/6, 582) (secondary)

Administrative system

Basileus stood at the head of the entire administrative organization of the empire. Centralized management was carried out by the imperial palace, which over time specialized in different departments.

Castle

administratively in the first centuries it reproduced the central government of the late Roman Empire. The main role in it was played by four senior dignitaries: the praetorian prefect of the East, who was in charge of general administration and court in the provinces, the capital prefect, who ruled Constantinople, the palace quaestor, who supervised the preparation of legislation and exercised legal control over the administration (this position was usually held by an educated lawyer) , master's degree. The latter was the most influential administrator, in charge of the police, palace security, postal and secret services, international and diplomatic relations. The master supervised 4 specialized offices. Another highest dignitary, closest to the person of the emperor, was the preposite of the “sacred chambers,” who supervised the employees of the personal needs of the emperor and family, internal security, supplies for the court, and the staff of eunuchs, who were in special trust at the Byzantine court. The financial affairs of the empire were managed by the committee of “sacred bounties” (managed state property, duties, fees of a monetary nature) and the committee of private affairs (managed the personal property of the imperial family). Military affairs were controlled at the center by two masters of the army.

The meeting of the highest officials of the palace - the consistories - already under Constantine began to be considered as a consultative body under the basileus. Over time, the name of the State Council

. The council met only at the will of the monarch. In addition to discussing matters of a general political, administrative or legal nature, the council hosted receptions for embassies and deputations, and the most important criminal and civil cases were also heard here.

The Senate had special administrative and political importance

. In fact, it was not a specific institution, especially with precisely legitimized powers. Traditionally, the titles of senators (several internal ranks) belonged to the serving nobility, holders of other honorary titles, but were also granted by the emperor. This was, in fact, the highest class of the empire (see § 42). By the 4th century. There were up to 2 thousand senators. They played an important role in legitimizing the power of emperors, in approving adopted laws or other important decisions. Over time, the practice of narrow and extended meetings of the Senate developed (in the latter case, everyone who had this title had to appear). By the 9th century. the importance of the Senate fell, its powers to intervene in legislation were taken away. Together with the members of the consistory, the senators began to form an amorphous synclite, conditionally uniting the highest dignitaries of the state into a kind of administrative community. The reference to the fact that the decision was made jointly with the synclite became an indicator of compliance with a certain class legality in the empire.

By the 9th century. The system of the central palace administration was modified. New services and officials appeared that bore purely Greek names. The internal content of administrative functions has also changed. Each manager, as a rule, headed a special bureaucratic department, receiving the title of logothete. The main figure in the state administration was the logothete drome, which was in charge of communications, telegraph communications (light), foreign affairs, current legislation, and the police. In addition to him, there were logothetes of the treasury, military affairs, appanages, and manufactories. The command of the land army was entrusted to the domestic, the naval department was led by the drungari of the fleet. The emperor's property was in charge of the charter. In the 9th century. A specialized department of state control arose - the sacellarium, whose tasks included supervision of officials and financial affairs. But the department's rights were small.

The financial management apparatus was particularly extensive. The main tax department - henikon - in addition to establishing tax policy, managed some of the imperial estates, was in charge of water supply, and mines. In addition to it, there were several treasuries, each of which was in charge of a special type of income and expenses (for example, the Sacellium - monetary, the Vestiary - in kind, but also the minting of coins). Each of the treasuries stored its own types of imperial property and dealt with its own kind of government supplies. The mutual interweaving of powers and the endowment of departments with judicial rights created not only administrative confusion, but also fertile ground for the gigantic corruption and abuses that glorified Byzantium.

Homecoming

This dark period in the life of Patriarch Photius and his supporters lasted relatively short, and after three years the shores of the Bosphorus were again blown by the wind of change. Ignatius, who had an excessive amount of self-importance, quarreled with the Pope, repaying him with black ingratitude for the support given to him earlier, which caused extreme displeasure in the newly-crowned Emperor Basil I. He regretted that he had offended Photius, and, returning him from exile, appointed him as the tutor of his sons .

While engaged in teaching activities, the rehabilitated hierarch devoted time to compiling important historical documents. During this period, the famous “Nomocanon of Patriarch Photius in XIV titles” was published - a collection of fourteen chapters, containing an extensive list of imperial decrees and church rules relating to various aspects of the religious life of Byzantium. This work immortalized the name of the author, becoming a reference book for many generations of historians.

First fall and link

Meanwhile, while the heads of the two main directions of Christianity were sorting things out, very important events took place in Constantinople. First of all, through intrigue, the clever and unprincipled courtier Basil the Macedonian managed to rise, who later became the founder of a powerful ruling dynasty. Having sent hired assassins to Caesar Varda, he took his place near the throne, and then, having dealt with Michael III himself in the same way, he was crowned as the new emperor of Byzantium. Patriarch Photius was aware of the danger hanging over him, but could not change anything.

Having become the sole ruler of the state, the usurper immediately returned the disgraced Ignatius to the throne, and deposed Photius and sent him into exile. Soon he was again anathematized, but this time not by the Latins, but by the Orthodox hierarchs who gathered in 869 at the Council of Constantinople. Along with him, all the bishops he had appointed earlier found themselves out of work.

The Emperor's New Henchman

The next decade brought significant changes to the political life of Byzantium. They began with the fact that in 856, Emperor Michael III, extremely tired of conducting state affairs and wanting to transfer them into reliable hands, elevated the brother of the Dowager Empress Theodora, Varda, giving him the title of Caesar and making him the second person after himself in the palace hierarchy.

Taking advantage of the opportunities that opened up, Vardas was virtually the sole ruler of Byzantium over the next ten years. Patriarch Photius, according to historians, largely owes his further ascent to this fact. The choice made by the emperor turned out to be very successful, and the ruler he appointed went down in history as an outstanding politician, military leader, as well as a patron of science, art and education.

Child from an Armenian family

The exact date of birth of the Byzantine patriarch Photius I has not been established, but researchers believe that this event dates back to the first quarter of the 9th century. It is known for certain that he was born into a rich and pious family of Armenian origin, which settled in Constantinople and had family ties with very high-ranking persons of that time. Thus, the boy’s father was the nephew of the Patriarch of Constantinople Tarasius (730-806), and his mother was closely related to another primate of the Byzantine church - John IV the Grammar (late 8th century - 867)

Both of them professed Christianity, adhering to the principles established by the IV Ecumenical Council, held in the Greek city of Chalcedon in the summer of 451. They are based on the dogma of the unity of the personality of Jesus Christ and the unity of his two natures - divine and human. According to the place where the council was held, this direction of Christian doctrine is called Chalcedonian theology. This is what the Russian Orthodox Church has preached throughout the centuries.