The Holy Tradition tells that the holy Apostle Andrew the First-Called in the year 38 ordained his disciple named Stachy as a bishop of the city of Byzantion, on the site of which Constantinople was founded three centuries later. From these times, the church originates, at the head of which for many centuries there were patriarchs who bore the title of Ecumenical.
The right of primacy among equals
Among the primates of the fifteen currently existing autocephalous, that is, independent, local Orthodox churches, the Patriarch of Constantinople is considered “preeminent among equals”. This is its historical significance. The full title of the person holding such an important post is the Divine All Holiness Archbishop of Constantinople - New Rome and Ecumenical Patriarch.
For the first time, the title of Ecumenical was awarded to the first Patriarch of Constantinople Akakiy. The legal basis for this was the decisions of the Fourth (Chalcedon) Ecumenical Council, held in 451 and securing the status of bishops of New Rome for the heads of the Church of Constantinople - the second most important afterPrimates of the Roman Church.
If at first such an establishment met with rather severe opposition in certain political and religious circles, then by the end of the next century the position of the patriarch was so strengthened that his actual role in solving state and church affairs became dominant. At the same time, his pompous and verbose title was finally established.
Patriarch victim of iconoclasts
The history of the Byzantine Church knows many names of patriarchs, forever included in it, and canonized as saints. One of them is St. Nicephorus, Patriarch of Constantinople, who occupied the patriarchal see from 806 to 815.
The period of his reign was marked by a particularly fierce struggle waged by supporters of iconoclasm, a religious movement that rejected the veneration of icons and other sacred images. The situation was aggravated by the fact that among the followers of this trend there were many influential people and even several emperors.
The father of Patriarch Nicephorus, being the secretary of Emperor Constantine V, lost his post for promoting icon veneration and was exiled to Asia Minor, where he died in exile. Nicephorus himself, after the iconoclast emperor Leo the Armenian was enthroned in 813, became a victim of his hatred of holy images and ended his days in 828 as a prisoner of one of the remote monasteries. For great services to the church, he was subsequently canonized. Today, the holy hierarch Patriarch of ConstantinopleNicephorus is revered not only in his homeland, but throughout the Orthodox world.
Patriarch Photius is the recognized father of the church
Continuing the story about the most prominent representatives of the Patriarchate of Constantinople, one cannot but recall the outstanding Byzantine theologian Patriarch Photius, who led his flock from 857 to 867. After John Chrysostom and Gregory the Theologian, he is the third generally recognized father of the church, who once occupied the See of Constantinople.
The exact date of his birth is unknown. It is generally accepted that he was born in the first decade of the 9th century. His parents were extraordinarily rich and versatile educated people, but under the emperor Theophilus, a fierce iconoclast, they were subjected to repression and ended up in exile. They died there.
Struggle between Patriarch Photius and the Pope
After the accession to the throne of the next emperor, the infant Michael III, Photius begins his brilliant career - first as a teacher, and then in the administrative and religious field. In 858, he occupies the highest position in the church hierarchy. However, this did not bring him a peaceful life. From the very first days, Patriarch Photius of Constantinople found himself in the thick of the struggle between various political parties and religious movements.
To a large extent, the situation was aggravated by the confrontation with the Western Church, caused by disputes over jurisdiction over Southern Italy and Bulgaria. The initiator of the conflict was the Pope. Patriarch Photius of Constantinople sharply criticized him, for which he was excommunicated by the pontiff from the church. not wanting to stayin debt, Patriarch Photius also anathematized his opponent.
From anathema to canonization
Later, already during the reign of the next emperor, Basil I, Photius became a victim of court intrigues. Supporters of the political parties that opposed him, as well as the previously deposed Patriarch Ignatius I, gained influence at the court. As a result, Photius, who had so desperately entered into a fight with the pope, was removed from the throne, excommunicated and died in exile.
After almost a thousand years, in 1847, when Patriarch Anfim VI was the primate of the Church of Constantinople, the anathema was lifted from the rebellious patriarch, and, in view of the numerous miracles performed on his grave, he himself was canonized. However, in Russia, for a number of reasons, this act was not recognized, which gave rise to discussions between representatives of the majority of churches in the Orthodox world.
Legal act unacceptable for Russia
It should be noted that the Roman Church for many centuries refused to recognize the honorary third place for the Church of Constantinople. The pope changed his decision only after the so-called union, an agreement on the unification of the Catholic and Orthodox churches, was signed at the Florence Cathedral in 1439.
This act provided for the supreme supremacy of the Pope, and, while maintaining the Eastern Church of its own rites, the adoption of Catholic dogma. It is quite natural that such an agreement, which runs counter to the requirements of the Charter of the Russian Orthodox Church,was rejected by Moscow, and Metropolitan Isidore, who put his signature under it, was defrocked.
Christian Patriarchs in the Islamic State
It's been less than a decade and a half. In 1453, the Byzantine Empire collapsed under the onslaught of Turkish troops. The Second Rome fell, giving way to Moscow. However, the Turks in this case showed religious tolerance, surprising for religious fanatics. Having built all the institutions of state power on the principles of Islam, they nevertheless allowed a very large Christian community to exist in the country.
From that time on, the Patriarchs of the Church of Constantinople, having completely lost their political influence, nevertheless remained the Christian religious leaders of their communities. Having retained a nominal second place, they, deprived of a material base and practically without means of subsistence, were forced to fight with extreme poverty. Until the establishment of the patriarchate in Russia in 1589, the Patriarch of Constantinople was the head of the Russian Orthodox Church, and only generous donations from Moscow princes allowed him to somehow make ends meet.
In turn, the Patriarchs of Constantinople did not remain in debt. It was on the banks of the Bosporus that the title of the first Russian Tsar Ivan IV the Terrible was consecrated, and Patriarch Jeremiah II blessed the first Moscow Patriarch Job as he ascended the chair. This was an important step towards the development of the country, putting Russia on a par with other Orthodox states.
Unexpected ambitions
For more than three centuries, the patriarchs of the Church of Constantinople played only a modest role as the heads of the Christian community located inside the powerful Ottoman Empire, until it collapsed as a result of the First World War. Much has changed in the life of the state, and even its former capital, Constantinople, was renamed Istanbul in 1930.
On the ruins of the once mighty power, the Patriarchate of Constantinople immediately became more active. Since the mid-twenties of the last century, its leadership has been actively implementing the concept according to which the Patriarch of Constantinople should be endowed with real power and have the right not only to lead the religious life of the entire Orthodox diaspora, but also to take part in resolving the internal issues of other autocephalous churches. This position provoked sharp criticism in the Orthodox world and was called “Eastern papism.”
Patriarch's judicial appeals
The Treaty of Lausanne, signed in 1923, legally formalized the collapse of the Ottoman Empire and established the border line of the newly formed state. He also fixed the title of the Patriarch of Constantinople as Ecumenical, but the government of the modern Turkish Republic refuses to recognize it. It only agrees to the recognition of the patriarch as the head of the Orthodox community in Turkey.
In 2008, the Patriarch of Constantinople was forced to file a lawsuit with the European Court of Human Rights against the Turkish government, which illegally appropriated one of the Orthodox shelters on the islandBuyukada in the Sea of Marmara. In July of the same year, after considering the case, the court fully satisfied his appeal, and, in addition, made a statement recognizing his legal status. It should be noted that this was the first time that the primate of the Church of Constantinople appealed to the European judicial authorities.
2010 Legal Document
Another important legal document that largely determined the current status of the Patriarch of Constantinople was the resolution adopted by the Parliamentary Assembly of the Council of Europe in January 2010. This document prescribed the establishment of religious freedom for representatives of all non-Muslim minorities living in the territories of Turkey and Eastern Greece.
The same resolution called on the Turkish government to respect the title "Ecumenical", since the Patriarchs of Constantinople, whose list already includes several hundred people, bore it on the basis of relevant legal norms.
The current Primate of the Church of Constantinople
Patriarch Bartholomew of Constantinople, whose enthronement took place in October 1991, is a bright and original personality. His worldly name is Dimitrios Archondonis. A Greek by nationality, he was born in 1940 on the Turkish island of Gokceada. Having received a general secondary education and graduated from the Halki theological school, Dimitrios, already in the rank of deacon, served as an officer in the Turkish army.
After demobilization, his ascent toheights of theological knowledge. For five years, Archondonis has been studying at higher educational institutions in Italy, Switzerland and Germany, as a result of which he becomes a doctor of theology and a lecturer at the Pontifical Gregorian University.
Polyglot at the patriarchal cathedra
This man's ability to learn is phenomenal. For five years of study, he perfectly mastered German, French, English and Italian. Here we must also add his native Turkish and the language of theologians - Latin. Returning to Turkey, Dimitrios went through all the steps of the religious hierarchical ladder until he was elected primate of the Church of Constantinople in 1991.
Green Patriarch
In the field of international activity, His Holiness Patriarch Bartholomew of Constantinople has become widely known as a fighter for the preservation of the natural environment. In this direction, he became the organizer of a number of international forums. It is also known that the patriarch is actively cooperating with a number of public environmental organizations. For this activity, His Holiness Bartholomew received an unofficial title - "Green Patriarch".
Patriarch Bartholomew has close friendly relations with the heads of the Russian Orthodox Church, whom he paid a visit to immediately after his enthronement in 1991. During the negotiations that took place then, the Primate of Constantinople spoke out in support of the Russian Orthodox Church of the Moscow Patriarchate in its conflict with the self-proclaimed and, from a canonical point of view, illegitimate Patriarch of Kyiv. Such contacts continuedin subsequent years.
Ecumenical Patriarch Bartholomew, Archbishop of Constantinople has always distinguished himself by his principles in resolving all important issues. A striking example of this is his speech during the discussion that unfolded at the All-Russian Russian People's Council in 2004 on recognizing Moscow as the Third Rome, emphasizing its special religious and political significance. In his speech, the patriarch condemned this concept as theologically untenable and politically dangerous.
