Nikephoros I of Constantinople | |
|---|---|
Nicephorus I of Constantinople trampling onJohn VII of Constantinople, miniature fromChludov Psalter. | |
| Ecumenical Patriarch of Constantinople | |
| Venerated in | Catholic Church, Eastern Orthodox Church |
| Feast | 13 March, 2 June |
Nicephorus I of Constantinople | |
|---|---|
| Ecumenical Patriarch of Constantinople | |
| Installed | 12 April 806 |
| Term ended | 13 March 815 |
| Predecessor | Tarasios of Constantinople |
| Successor | Theodotus I of Constantinople |
| Personal details | |
| Born | c. 758 |
| Died | (828-04-05)5 April 828 |
| Denomination | Chalcedonian Christianity |
Nikephoros I (Greek:Νικηφόρος;c. 758 – 5 April 828) was aByzantine writer andEcumenical Patriarch of Constantinople from 12 April 806 to 13 March 815.[1][2]
He was born inConstantinople as the son of Theodore and Eudokia, of a strictly Orthodox family, which had suffered from the earlierIconoclasm. His father Theodore, one of the secretaries of EmperorConstantine V, had been scourged and banished toNicaea for his zealous support ofIconodules,[3] and the son inherited the religious convictions of the father.
While still young Nicephorus was brought to the court, where he became an imperial secretary and entered the service of the Empire. UnderEmpressIrene of Athens he took part in thesynod of 787 of Nicaea as imperial commissioner. He then withdrew to one of thecloisters that he had founded on theThracianBosporus. There he devoted himself to ascetic practices and to the study both of secular learning, asgrammar,mathematics, andphilosophy, and theScriptures. Around 802 he was recalled and appointed director of the largest hospital for the destitute in Constantinople.[3]
After the death of the PatriarchTarasios of Constantinople, there was great division among the clergy and higher court officials as to the choice of his successor. Although still alayman, Nicephorus was chosen patriarch by the wish of the emperor (Easter, 12 April 806). The uncanonical choice met with opposition from the strictly clerical party of theStoudites,[3] and this opposition intensified into an open break when Nicephorus I, in other respects a very rigid moralist, showed himself compliant to the will of the emperor by reinstating the excommunicated priest Joseph.
After vain theological disputes, in December 814, there followed personal insults. Nicephorus I at first replied to his removal from his office by excommunication, but at last, under EmperorLeo V the Armenian was obliged to yield to force, and was taken to one of the cloisters he had founded,Tou Agathou, and later to that calledTou Hagiou Theodorou. From there he carried on a literarypolemic for the cause of theiconodules against thesynod of 815. On the occasion of the change of emperors, in 820, he was put forward as a candidate for the patriarchate and at least obtained the promise of toleration.
He died at the monastery of Saint Theodore (Hagiou Theodorou), revered as aconfessor.[4] His remains were solemnly brought back to Constantinople byMethodios I of Constantinople on 13 March 847 and interred in theChurch of the Holy Apostles, where they were annually the object of imperial devotion. His feast is celebrated on this day both in the Greek and Roman Churches; the Greeks also observe 2 June as the day of his death.
Compared withTheodore the Studite, Nicephorus I appears as a friend of conciliation, learned inpatristics, more inclined to take the defensive than the offensive, and possessed of a comparatively chaste, simple style. He was mild in his ecclesiastical and monastical rules and non-partisan in his historical treatment of the period from 602 to 769 (Historia syntomos, breviarium). He used the chronicle ofTrajan the Patrician but deliberately chose not to name the source so as to connect himself to the historical tradition ofTheophylact Simocatta.[5][6] TheShort History is thematically focused around the matter of the offices of emperor and patriarch.[7] Nicephorus I attempted to salvage the reputation of the patriarchate by criticising iconoclast patriarchs for submitting to the emperor, not for being iconoclasts.[8] EmperorHeraclius was the ideal emperor in Nicephorus I's scheme because of how he worked alongside patriarchSergius I of Constantinople, but also how Sergius I helped to defend Constantinople from theAvars in 626 as well as the patriarch's ability to discipline the emperor for his marriage to his nieceMartina. Heraclius failure to heed the Egyptian patriarch's advice is what ultimately brought about the Arab conquest of Egypt.[9]
His tables of universal history,Chronography orChronographikon Syntomon, in passages extended and continued, were in great favor with the Byzantines, and were also circulated outside the Empire in the Latin version ofAnastasius Bibliothecarius, and also in Slavonic translation. TheChronography offered a universal history from the time ofAdam and Eve to his own time. To it he appended a canon catalog (which does not include theBook of Revelation ofJohn of Patmos). The catalog of the accepted books of the Old and New Testaments is followed by theantilegomena (includingRevelation) and theapocrypha. Next to each book is the count of its lines, hisStichometry of Nicephorus, to which we can compare our accepted texts and judge how much has been added or omitted. This is especially useful for apocrypha for which only fragmentary texts have survived.
The principal works of Nicephorus I are three writings referring toiconoclasm:
Nicephorus I follows in the path ofJohn of Damascus. His merit is the thoroughness with which he traced the literary and traditional proofs, and his detailed refutations are serviceable for the knowledge they afford of important texts adduced by his opponents and in part drawn from the older church literature.
| Titles of Chalcedonian Christianity | ||
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| Preceded by | Ecumenical Patriarchs of Constantinople 806 – 815 | Succeeded by |