Constantine IV

Constantine's father, Constans II, died in 668 while in Sicily, and immediately some Sicilian bishops wanted someone else to take over, even though Constans had made his son co-emperor years before (in 654, when Constantine was four years old), marking him as the rightful successor. The bishops did so because they considered Constans a heretic for his tacit support of Monothelitism. The bishops' choicest not the choice of Pope Vitalian—the Armenian Mizizios, was a general in the Byzantine army.

Reportedly, Mizizios did not want the position, but he stayed at the head of this rebellion for seven months until Constantine led an expedition to Sicily to suppress the rebels, killing Mizizios and the man who killed Constans. On the other hand, the Liber Pontificalis ("Book of Popes") recorded the it was the Exarchate of Africa (a Byzantine administrative district) suppressed the revolt and sent Mizizios' head to Constantinople. (Years later, Mizizios' son John also rebelled from Sicily, and we are told Constantine went to Sicily to stop him; this revolt lasted seven months. It is possible that early historical records have conflated these two events.)

With this slightly rocky start, the 18-year-old emperor went on to reign for 17 years. After rebellion to the west, he had to focus on danger from the east. There was a desire by an Umayyad Caliph, Muawiyah I, to overthrow the emperor in Constantinople. Carthage and Sicily were attacked in 667. Fleets captured or attacked other coastal cities for the next two years, and by the start of 668, Constantinople was besieged by both a land army and a fleet.

The countryside was ravaged, but the city itself was merely blockaded, not attacked. It became a waiting game. By June of 668, the Arab armies encamped around Constantinople were running out of food and malnourished. Famine followed, and an outbreak of smallpox caused the leaders to lift the siege and retreat to the town Cyzicus across the water. They continued to raid outlying Byzantine territory until they returned to Syria in 669/70.

Although he had done nothing to oppose the invaders except keep the city together, Constantine's popularity rose after the unsuccessful siege. He had other problems, however, including an economic crisis, which we'll talk about tomorrow.

Constans II

Constans continued to do things that were uncommon for other Byzantine Emperors. He was the first Byzantine Emperor to visit Rome (in 663) since the fall of the Western Empire in 476. Pope Vitalian greeted him warmly (since 476, the emperor in Constantinople was also the emperor of the entire Roman Empire, west as well as east, and so the pope's secular lord). Constans, however, did not respect Rome, in that he took treasures from several buildings, including the Pantheon, to be sent back to Constantinople (even though he was making Sicily his new power base).

Three years later, he declared that the pope did not have authority over the Archbishop of Ravenna, since Ravenna was the city of Constans' representative, the Exarch. The Exarchate of Ravenna was an administrative district that owed allegiance to Constantinople. It was the Exarch Theodore I Calliopas in 652 who arrested Pope Martin on Constans' orders, dragging him from the Lateran and putting him on a ship to Constantinople for trial, for daring to get involved in Constans' decree about Monothelitism.

Although much of what I have reported about Constans seems self-serving, he did undertake some larger issues. Concerned about delays of traffic on the Silk Road, he sent emissaries to China to discuss with Emperor Taizong of Tang China how to better manage the tribal conflicts in the Turkic Khaganate that were causing disruption. Chinese histories talk of the meetings in which Constans II sent gifts such as red and green gems (see the illustration).

Very few Byzantine emperors seemed to die of old age, however, and at the age of 37 Constans was assassinated by his chamberlain while taking a bath. His 18-year-old son became Emperor Constantine IV. Constantine was willing to manage the issue of monothelitism, and had better luck than his father against the encroaching Arabs. I'll tell you about him tomorrow, as well as his first challenge, a usurper pushed into place by the Sicilian bishops.

Monothelitism

The Western Roman Empire and Eastern Byzantine Empire had many differences over the centuries. Some of the biggest differences were religious. One such was the Filioque controversy: did the Holy Spirit proceed from the father, or the Father and the Son? Another was the question of Monothelitism.

Monothelitism ("one will") had come up in the 600s in opposition to dyothelitism ("dual wills"), the doctrine that Jesus had two "wills": a divine aspect and a human aspect. Monothelitism was the opinion that he had one will, a single "energy."

The debates over this had started generations earlier. The Church had determined that Jesus was the Son of God, but exactly how a human could also be God was still being argued. The First Council of Nicaea had decreed that Jesus was fully divine, and any other thought was heretical (this was to combat Arianism; this is the council where Nicholas of Myra reportedly slapped Arius). By declaring that God's Son became a man, they opened the door to discussion (and debate) over how two different natures could combine in a human being.

The debates could be fierce, and fights broke out over them. Emperor Heraclius (610 - 641) suggested monothelitism in order to establish one unifying doctrine. Patriarch of Constantinople Sergius I wrote to Pope Honorius, arguing that the idea of two wills in Jesus could lead to the argument that his human and divine wills were opposed to each other. (Consider the scene in Gethsemane when Jesus asks if fate can be taken away.) Sergius wanted Honorius to agree that divisive arguments should be suppressed. Honorius went along at first, but arguments arose that monothelitism was inconsistent with orthodoxy.

When Constans II came to power in 641, the debate in the Eastern Mediterranean was still raging. Constans tried to suppress it by decree, which did not endear him to either faction. This decree, called the Type of Constans, made it illegal to discuss whether Christ had one or two natures or energies and the matter was to be forgotten. He was 17 years old at the time, and did not care much about religion.

When Pope Martin I wrote to him, telling him to condemn both monothelitism and his own decree, Constans had Martin arrested and brought to Constantinople for trial. Martin was exiled to Crimea. When Adrian of Canterbury—a monk and an acquaintance of Constans—was traveling through Gaul, he was detained by Frankish authorities (Ebroin, Mayor of the Palace) on suspicion of being there to create disruption. The only disruption I can imagine of which he might be accused is regarding monothelitism, which the Roman Catholic West opposed.

When Constans died, his son, Constantine IV, was asked to rule on the subject, but he refused, saying it should be determined by church synods. Several were held over the following years, and monothelitism was declared erroneous.

Before we leave Constans, however, I want to talk about the last years of his reign that did not have anything to do with religion, including his connections with China. See you next time.

Constans Moves Westward

Yesterday's post mentioned Ebroin, Mayor of the Palace under King Clotaire III, distrusting Adrian of Canterbury because of Adrian's connection to Byzantine Emperor Constans II. Ebroin worried that Adrian was in Gaul to create disruption on behalf of Constans. This raises the question: what would a ruler in Gaul fear from a ruler at the far eastern end of the Mediterranean, in Constantinople?

That was precisely the problem: Constans was no longer in Constantinople; he had moved his seat of power to Syracuse on the island of Sicily, much closer to Gaul. And he brought his military.

Constans II (630 - 668) was not particularly well-liked. He was crowned co-emperor at the age of 10 in 641 and became sole ruler after his brother Heraclonas was deposed on suspicion that he had poisoned their father to gain the throne. During his time, the Byzantines withdrew from Egypt in the face of Muslim approaches. He also refused to take sides in a ferocious religious debate over the nature of Jesus. He even decreed in 648 that there should be no discussion on the matter, which did not defuse the situation as he had hoped, nor did it endear him to either side.

The Rashidun Caliphate was moving across the eastern Mediterranean: Armenia, Cappadocia, Crete, Rhodes. Constans fought back, leading a fleet in the Battle of the Masts, in which 500 Byzantine ships were destroyed and Constans almost died. He traded clothes with a sailor to disguise himself and escape.

Besides Muslims, he was fearful of his younger brother Theodosius, whom he suspected of wanting to take over the throne. He pushed Theodosius into taking Holy Orders, but then had him killed in 660.

He finally decided to get involved in religious matters after all, because Pope Martin I had condemned Constans publicly for halting the debate. Constans actually had Martin arrested by the Exarch of Ravenna (a Byzantine representative) and brought to Constantinople where he was condemned and exiled to a Greek town on the Crimean peninsula, where he remained until his death.

After having inspired his subjects to hatred of his poor leadership, he decided to abandon Constantinople for Sicily, taking the military and attacking the Lombards who were threatening Rome from the north. Despite his treatment of Pope Martin, current Pope Vitalian was friendly with him. (After all, there was no emperor in Rome, so they had to look to Constantinople for the highest secular authority, and Vitalian knew what had happened to Martin.)

So, as far as Ebroin in Gaul was concerned, Constans' military aspirations and his proximity might have been a threat. To be fair, however, would a Benedictine like Adrian be the likeliest person sent by Constans to be a disruptive element? There was another aspect of Byzantine culture that Ebroin might have feared a Benedictine could be part of: the nature of Jesus that was such a hot topic between the East and West. Tomorrow I'll discuss the hot topic of Monothelitism.

Adrian of Canterbury

Adrian (also called Hadrian) was born in North Africa sometime prior to 637; Bede referred to him as a Berber. He became a well-known teacher and a Benedictine monk. He knew Byzantine Emperor Constans II, who introduced Adrian to Pope Vitalian, who made Adrian his advisor.

While Adrian was abbot of a monastery near Naples, Pope Vitalian twice offered him to go to England and become Archbishop of Canterbury. In each case he declined, suggesting others: first a nearby monk named Andrew, who also declined, then Theodore of Tarsus, who accepted the role. Adrian had been through Gaul before, and Vitalian that Adrian would accompany Theodore to England.

The journey took them awhile. They left Rome on 27 May 668 and went by ship to Marseille, then to meet with Archbishop John of Arles while applying for passports of safe conduct through Gaul. These had to come from Ebroin, the Mayor of the Palace under Clotaire III. By the time they got to the north of France it was winter, and since travel would be more difficult, they waited until spring. Adrian went to stay with Bishop Emmon of Sens, then Bishop Faro of Meaux. (Theodore stayed with Bishop Agilbert of Paris.)

When King Ecgberht of Kent sent a message to Theodore in the spring of 669 to hurry up, he went to England, arriving in May. Adrian was detained on the orders of Ebroin, who suspected that Adrian might be an emissary of the Byzantine emperor, Constans II, intending to disrupt the Franks.

Adrian eventually made it to England and became abbot of Saint Peter's and Saint Paul's in Canterbury, administering the place for 39 years. Adrian and Theodore together made Canterbury a center for learning, teaching Greek as well as Latin and several subjects that were later part of the Trivium and Quadrivium of medieval universities. Writing later, Bede praised the two for their love of teaching and the spread of learning.

After Adrian died in 709, miracles were reported at his tomb.

Why did Ebroin suspect Adrian of being an agent of Emperor Constans? What could the Byzantine emperor do that would threaten Gaul? Let's look at that tomorrow.

Archbishop Theodore

Theodore of Tarsus likely never thought that a Greek who in his youth had to flee Persian and Muslim invasions would one day wind up Archbishop of Canterbury, but here he was, on his way to England after being consecrated by Pope Vitalian on the recommendation of a friend, Adrian of Canterbury.

The position had been vacant for at least four years after the death of Deusdedit and the unexpected death of his appointed successor, Wighard. There was much work to be done upon his arrival on 27 May 669. Many sees had been vacant for years, with no archbishop to appoint new bishops. The Synod of Whitby in 664 had decided to choose certain Roman Christian practices (like the calculation of the date of Easter) over Celtic Christian practices, but these had not been widely adopted.

His first step was to fill the vacant sees with new bishops. Once these positions were filled, he called the Synod of Hertford in 673. This was intended to promote reforms concerning the date of Easter, episcopal authority, prohibitions on consanguinity in marriage, the role of itinerant monks, and others. He also declared that there should be an annual synod, although there are no records that they rook place until many years later.

He also dealt with the enormous diocese of Northumbria, breaking it up into smaller territories that each needed their own bishop. This of course raised the ire of Wilfrid, whom Theodore ultimately saw fit to depose and expel in 678.

Theodore and Adrian also established a school at Canterbury that taught Greek as well as Latin. Some of their teachings can be found in the Leiden Glossary. According to Bede,

They attracted a large number of students, into whose minds they poured the waters of wholesome knowledge day by day. In addition to instructing them in the Holy Scriptures, they also taught their pupils poetry, astronomy, and the calculation of the church calendar ... Never had there been such happy times as these since the English settled Britain.

A golden age of Anglo-Saxon scholarship came out of this school, as did Benedictine abbots to spread their knowledge around the island.

Theodore held the position of archbishop for 22 years, dying in 690 at the age of 88. He was buried at St. Peter's Church, now called St. Augustine's Abbey. He is venerated as a saint with a feast day on 19 September.

But what of Adrian of Canterbury, the abbot who refused the archbishopric twice and suggested to the pope that it go to another? Let's learn more about him tomorrow.

Wighard, the Almost Archbishop

When Deusdedit was Archbishop of Canterbury (from 655 to 664), he had in his household a Saxon priest named Wighard. The date of Deusdedit's death is recorded by Bede; twice in fact. Unfortunately, in each of those instances the description of when he died differs significantly. Whatever the case, however, there is no confusion that Wighard was elected as his successor, and sent to Rome to be consecrated and accept the pallium from Pope Vitalian. Sending him to Rome instead of requesting the pallium to be delivered would be a stronger symbol of papal approval.

There may be no confusion about Wighard being the successor, but exactly how he was chosen is, again, up for debate because Bede tells two different stories. Bede's Historia Abbatum (a history of the abbots of Wearmouth and Jarrow) stated that he was chosen by King Ecgberht of Kent. Fifteen years later, Bede's Historia ecclesiastica gentis Anglorum ("Ecclesiastical History of the English People") stated that he was chosen by Ecgberht and King Oswiu of Northumbria and Bernicia with the consent of all the clergy.

Some historians prefer the second story, because they think Oswiu would have involved himself in the choice in order to avoid the chance of the headstrong and influential Wilfrid being selected. Bede mentions a letter from Pope Vitalian to Oswiu, indicating that a messenger from Oswiu accompanied Wighard. The letter also apologizes to Oswiu that Vitalian had not yet found a replacement for Wighard.

A replacement for Wighard? As it turns out, Wighard died in Rome some time between 664 and 667. Plague was a possible cause, bubonic or otherwise. It is assumed that Wighard never actually got consecrated, and so was not officially an Archbishop of Canterbury, although he often gets mentioned in lists of that position.

Wighard is sufficiently obscure so far as artists go that there is no representation of him to post here as an illustration. I have instead chosen to share a screen shot of a novel written about his death. The author creates a mystery about his death and sets his heroine, a Celtic nun, to solve the murder. Since we know so little about him and his death, the event is ripe for creative elaboration.

So where did Vitalian find a candidate for the position? I told this story almost exactly 10 years ago! I'll quote you the relevant paragraph here:

Bede tells the story of Adrian of Canterbury in his Historia ecclesiastica gentis Anglorum ["Ecclesiastical history of the English people"]. Adrian was born in North Africa—we don't know when, but he died about 710—and was abbot of a monastery when Pope Vitalian ... offered him the position of Archbishop of Canterbury on the death of Archbishop Deusdedit in 664. Adrian turned down the offer, and suggested a nearby monk, who also declined. When the pope asked Adrian a second time, Adrian introduced to the pope another friend who happened to be in Rome, Theodore of Tarsus.

Which brings us back to Theodore of Tarsus. The Adrian mentioned here had been to England, and Vitalian asked him to go with Theodore to help show the way. They set out for England in 668, about four years after the death of the last Archbishop of Canterbury. Tomorrow we'll see what impact on the English Church Theodore had.

Theodore of Tarsus

This blog has covered many men and women from the past who, at a young age, decided to take on a religious lifestyle, whether in a monastery or as a hermit or a parish priest. Some of them came to greater prominence as leaders of orders or monasteries, usually in their home countries. Theodore of Tarsus probably experienced a more radical shift from his origin to his ultimate career than anyone.

He was born in 602CE in Tarsus, a town (now part of Turkey) on the Cydnus (now Berdan) River on the far eastern coast of the Mediterranean. He was of Greek descent, and grew up speaking Greek, the language most common in Tarsus. The Byzantine Empire at the time was frequently warring with the Persian Sassanid Empire, and Tarsus suffered for it. Persian forces captured Tarsus in 613-614; later evidence suggests that Theodore was familiar with Persian culture. He probably studied at Antioch, several days' journey south.

The Persian occupation at the eastern end of the Mediterranean was still amenable to Greeks, but in 637 Tarsus and the surrounding area were conquered by Muslims. Theodore went to Constantinople, where he studied astronomy, astrology, medicine, Roman civil law, Greek rhetoric and philosophy, and how to calculate the date of Easter.

At some point in his 50s, he took the long trip to Rome and stayed with a community of monks, during which time he added Latin language and literature to his repertoire. When the See of Canterbury fell unexpectedly vacant in 667, Theodore was chosen to become the new archbishop by his new friend, Pope Vitalian. Theodore was consecrated Archbishop of Canterbury in Rome on 26 March 668, and arrived in on 27 May 669.

Before we get to his career in England, however, I want to talk briefly about his election and his predecessor. For Theodore, it was an example of being in the right place at the right time. See you tomorrow.

Saint Wilfrid, Part Two

Wilfrid's knowledge of Roman Christianity and his opposition to Celtic Christianity made him the ideal candidate to attend the Synod of Whitby in 664 to determine which form should take precedence in England, especially regarding the date on which Easter is celebrated each year.

His arguments won, and Ahlfrith, son of King Oswiu of Bernicia, appointed Wilfrid Bishop of Northumbria. Wilfrid felt that there were no validly consecrated bishops in England who could consecrate him, so he traveled to Gaul—where earlier he had spent several formative years—to be made bishop. He was consecrated by Bishop Agilbert of Paris, who had attended Whitby. (Agilbert did not speak the local language, and so Wilfrid was his interpreter.) While he was out of England, his patron Ahlfrith led a revolt against Oswiu. When Bishop Wilfrid returned to Northumbria, he found his appointment there had been canceled and another man put in his place, so he went to stay at the monastery at Ripon.

In 668, Theodore of Tarsus became Archbishop of Canterbury. Theodore re-appointed Wilfrid as bishop of Northumbria. Wilfrid spent the next nine years building churches and founding monasteries. Wilfrid also wanted to make changes to the liturgy nd establish some religious reforms, but so did Theodore of Tarsus, and the two did not always agree. When Wilfrid had a dispute with Ecgfrith, King of Northumbria (another son of Oswiu), the archbishop took the opportunity to step in, establish his reforms over Wilfrid's, and also break up the large diocese into smaller divisions that would be easier to administer with three new bishops. Ecgfrith expelled Wilfrid, who traveled to Rome to get the pope's support. Pope Agatho (577 – 10 January 681) determined that the division of the large diocese was acceptable, but Wilfrid should be allowed to name the new bishops. Ecgfrith ignored the pope's wishes and imprisoned Wilfrid when he returned to Northumbria, because Wilfrid convinced Ecgfrith's wife, Æthelthryth, that she should practice saintly celibacy.

Later, exiled from Northumbria, Wilfrid went to the Kingdom of Sussex where he converted them to Christianity. Theodore, pleased, made peace with Wilfrid and persuaded the new king of Northumbria, Aldfrith (also a son of Oswiu), to take Wilfrid back. This only lasted until 691, when Aldfrith found reason to expel Wilfrid again. Aldfrith, like his brother, did not support Bishop Wilfrid's pope-granted right to name bishops. Moreover, Aldfrith still embraced Celtic Christianity. Wilfrid was banished and went to Mercia.

He enjoyed a good relationship with King Æthelred of Mercia, who made him bishop of the Middle Angles. A papal-initiated council was held in South Yorkshire in 702 to determine Wilfrid's rights and authority. The assembled English prelates decided that Wilfrid should have all his titles and possessions (parishes) confiscated. Wilfrid appealed to the pope, and regained the northern monasteries of Ripon and Hexham (the Wilfrid Chapel at Hexham Abbey is shown above). He died in 709/710. Although he created controversy for many, including his fellow religious, he was revered as a saint.

It is past time to give Theodore of Tarsus some attention, the Greek who fled Persia as a child and wound up in the top position of the English Church. See you tomorrow.

Saint Wilfrid, Part One

Bede's Historia Ecclesiastica Gentis Anglorum ("History of the Church of the English People") lists Wilfrid as one of the men who contributed to the development of the English Church. Bede's writing, and a biography written shortly after Wilfrid's death by a priest at Ripon called Stephen, tell us a lot about his life (although of course some may be more legend than fact).

Wilfrid (c.633/4 - 709/10) was a Northumbrian noble who chose the religious life as a teenager, leaving his home after a falling out with his stepmother. He found a patroness in Queen Eanflæd, wife of King Oswiu of Bernicia and Northumbria. She sent him to Lindisfarne to study. After a few years he went to Canterbury (where he met the missionary Benedict Biscop), then to Francia (kingdom of the Franks, during the time of Clovis II), and to Rome.

Benedict Biscop was with him on the trip to Rome (between 653 and 658). Some say this is the first pilgrimage to Rome made by English natives. The two men parted company when Wilfrid stayed in Lyon, where the archbishop Annemund wanted Wilfrid to marry his niece and become governor of a Frankish province (Wilfrid was not yet ordained). Wilfrid chose to resume his pilgrimage. In Rome he learned the Roman way to calculate the date of Easter. He met the pope, and then returned to Lyon, where he stayed for three years. When his acquaintance Annemund was murdered (slandered as a traitor because he did not attend a royal event), Wilfrid returned to England, arriving by 660.

While on the continent, he learned Frankish ecclesiastical practices. This created a preference in him when later he was made a bishop. He believed there were no appropriately consecrated bishops in England who could consecrate him, so he went to Gaul for the ceremony.

King Oswiu's son Aldfrith took an interest in Wilfrid, and gave Wilfrid a new monastery at Ripon founded by monks from Melrose Abbey. They followed Irish monastic customs, not Roman, and Wilfrid ejected their abbot for refusing to change. Another monk he expelled for refusing to change was Cuthbert. Wilfrid introduced and enforced the Rule of St. Benedict.

This insistence on Roman Christianity made him the ideal candidate to speak on its behalf at the Synod of Whitby. I'll go into that and the rest of his life tomorrow.

The "Oldest" Benedictines

If, of the members of the Benedictine Confederation, the Camaldolese Congregation was founded in 980, and the Vallombrosians in 1036, how can the English Congregation, founded in 1216, claim to be the oldest member of the Confederation?

Pope Honorius III took a special interest in the monastic orders. He approved the Dominicans in 1216, the Franciscans in 1223, and the Carmelites in 1226. It was his idea that the various abbeys and priories with Benedictine monastic communities in England be united. The first General Chapter of this united congregation was held in Oxford in 1218. The origins of Benedictines in England go back much further than the 13th century, however, thanks principally to three individuals.

Augustine of Canterbury's arrival in England at the tail end of the 6th century CE was the start of the first great wave of Christianizing on that island. He was created the first Archbishop of Canterbury and had an enormous impact on bringing Christianity to several kingdoms, along with founding monasteries.

Immediately following Augustine was Wilfrid (c.633 - 709/710), a Northumbrian noble who entered the religious life as a teenager and became the first abbot of a monastery in Ripon dedicated to St. Peter. He later became bishop of York (York did not become an archbishopric until 735 with Paulinus). Wilfrid was the spokesman for Roman Christianity (as opposed to Celtic Christianity) at the Synod of Whitby in 664. His arguments on how the date of Easter should be calculated each year won over the Celtic St. Cuthbert.

The third highly influential figure in the early origins of English Christianity and monasticism was Benedict Biscop (c. 628 – 690). He founded the monastery at Jarrow, where among other influences he was the teacher of Bede. Benedict's given name was "Biscop Baducing"; he was not just a noble, he even served under King Oswiu of Bernicia before traveling to Rome and returning to England with enthusiasm for supporting the Church. On a second trip to Rome, Benedict met Wilfrid. Returning from this second trip, he stopped at an island off the coast of Provence, where a monastery was using the Rule of St. Benedict. He spent two years there, taking vows, learning the Rule, and adopting the name "Benedict." After a third trip to Rome, Pope Vitalian asked him to go back to England with Theodore of Tarsus. After doing so, Theodore appointed Benedict abbot at Canterbury.

The English Congregation now has about 20 houses (Ealing in London is shown above), with a few hundred monks and nuns spread across them.

We have a lot of info about Wilfrid based on those who knew him, especially Bede and a monk who wrote a biography of Wilfrid shortly after his death. I'd like to share some of his life story over the next two days.

The Sylvestrines

The Benedictine Confederation is an alliance of monastic orders who follow the Rules of the Benedictines. Some of these orders were founded a thousand years ago. One group that started in the 13th century is the Sylvestrines.

They were started by Sylvester Gozzolini (1177 - 1267), who chose the religious life fairly early. His father's wish was that he study law, but that goal did not appeal, and he decided to study theology (causing his father to refuse to speak to him for ten years). He joined the Augustinians at Osimo Cathedral in Osimo, a town on the Adriatic, but in 1227 left that group to live a life as a hermit.

This 50-year-old man living an austere life—sleeping on the ground, living on herbs and water, praying all day—drew disciples to him. In 1231, a vision of Benedict of Nursia inspired him to form a community with his followers. Finding an old pagan temple at Monte Fano, Fabriano, Italy, he demolished it and built a monastery.

He followed the Rule of St. Benedict, but was far more strict on the subject of poverty. Pope Innocent IV approved the order, calling it the Ordo S. Benedicti de Montefano, "Order of St. Benedict of Mount Fano." Another difference from other Benedictine groups is the wearing of a dark blue habit instead of black. By the time of Sylvester's death, there were almost a dozen monasteries founded along his system.

Although surviving mostly in Italy, they did send missionaries outside of Europe. They currently have missions in Ceylon, the United States, Australia, India, the Philippines, and the Democratic Republic of Congo. The statue of Sylvester shown here is on the grounds of St. Sylvester's College in Sri Lanka, a boys school founded in 1940 with 6000 students.

He was canonized in 1598 by Pope Clement VIII, and his feast day is 26 November.

The next and last member of the Benedictine Confederation we will look at is the English Benedictine Congregation, which although founded in 1216, can be called the oldest member of the Confederation, even though the Vallombrosians were founded in 1036 and the Camaldolese in 980! I'll explain tomorrow.

The Vallombrosians

Giovanni Gualberto (c. 985 – 12 July 1073) was not the sort of person you would expect to found a monastic order. A nobleman born in a castle, he hunted down the man who killed his brother in order to get revenge. Finding the man in Florence, he was about to exact his revenge when the man threw himself on the ground with arms outstretched in the form of a cross and begged for mercy in the name of Christ.

Giovanni had a change of heart and forgave the man. On his way home, he stopped at the church at San Miniato to pray. Legend says that the figure of Christ on the crucifix bowed its head to him, supposedly in recognition of his act of mercy. This is the subject of the 19th century artist Burne-Jones' painting of "The Merciful Knight" (shown here).

Giovanni decided to cut his hair and start wearing a borrowed monk's habit. He joined the monastery at San Miniato, but felt he needed a more ascetic life. He spent some time with the monks at Camaldoli, but eventually founded his own monastery at Vallombrosa in 1036.

The Vallombrosian Congregation is now part of the Benedictine Confederation and has nine houses and a few dozen monks, but for it to have nine locations suggests great popularity in the past (see below). Giovanni adopted the Rule of St. Benedict, but stressed more austerity than the Rule. Poverty is strictly enforced, silence is mandatory and constant, cloistering is essential: the monks did not leave the premises even to help others. While the Rule of St. Benedict requires work, Giovanni's system required lay brothers to do any essential work, while the monks themselves spent their entire day in silence and contemplation. They wore habits originally of gray or ash-colored, but now wear the traditional Benedictine garb.

After Giovanni's death, the order spread, especially after a bull by Pope Urban II in 1090 gave the Vallombrosians papal support and protection. A bull by Pope Paschal II in 1115 mentions 12 Vallombrosian houses, and one by Pope Anastasius IV mentions 24. In Pope Innocent III's time there were more than 60 houses.

Giovanni was canonized in 1193 by Pope Celestine III.

The Benedictine Confederation has members all over the world, many founded in the 19th century. There were two other groups founded in the 13th century, the Silvestrines and the English. We will talk about the Silvestrine Congregation next.

Camaldolese Hermits

The earliest-founded monastic group that is currently part of the Benedictine Confederation is the Camaldolese Hermits of Mount Corona. It was established about 980 CE by the Italian monk, Saint Romuald.

Romuald (c. 950 - 1025/27) was born in an aristocratic family in Ravenna, in northeastern Italy. An indulged and indulgent youth, at the age of 20 his life changed when he was his father's second in a duel. Seeing his father win the duel—in which he killed a relative over a property dispute—changed the young man. Romuald did 40 days of penance for his part in the affair, and became a monk at the Basilica of Sant'Apollinare in Ravenna.

Although his location followed the Cluniac Order, Romuald wanted something more strict, and he raised the ire of his comrades by criticizing their excesses and lapses. He was given permission to leave the monastery; he went to live under the guidance of a strict hermit in Venice.

In a parallel to Romuald's turning point, we turn to the doge of Venice in 978, Pietro I Orseolo. Pietro had taken the position after being involved in a conspiracy to overthrow his predecessor, Pietro IV Candiano. Orseolo, feeling remorse for his actions two years earlier, left Venice in the middle of the night without telling anyone, not even his family, and went with Romuald and others to join the Benedictines at at Saint-Michel-de-Cuxa in southern France.

Over the next several years, Romuald refined his ideas of monasticism, then spent 30 years traveling Italy and preaching the benefits of a strict monastic life, founding and reforming monasteries. An attempt to be abbot at the Basilica of Sant'Apollinare on the invitation of Holy Roman Emperor Otto III failed, since the monks objected to his reforms.

In 1012 he arrived in Arezzo, where he was given land in Camaldoli, upon which Romuald built five hermit cells; these and a monastery built two years later became the motherhouse for the Camaldolese Order.

Romuald's idea of a proper life was laid out in his rule, entitled "Empty yourself completely and sit waiting." His central advice for monks and hermits was:

Sit in your cell as in paradise. Put the whole world behind you and forget it. Watch your thoughts like a good fisherman watching for fish. The path you must follow is in the Psalms — never leave it.

There are a dozen locations that are part of the Camaldolese Congregation totaling several dozen members.

Before settling in Arezzo, Romuald stayed for a time in Vallombrosa. Years later, a monk stayed at Camaldoli for awhile, and then started his own congregation at Vallombrosa. The next-oldest member of the Benedictine Confederation is the Vallombrosian Congregation, and we'll see what makes them different tomorrow.

The Olivetans

The Rule of St. Benedict was very influential and led to the founding of many monasteries. It was also adopted by groups that started their own orders, leading to a Benedictine Confederation founded in 1893, 19 groups that follow the Rule but are separate orders. One such group is the Olivetans.

The Olivetans, or the Order of Our Lady of Mount Olivet, was "started" in 1313 by Bernardo Tolomei (10 May 1272 – 20 August 1348; see illustration), a Tuscan who was educated by his Dominican uncle and determined to enter the religious life. Originally named Giovanni, after becoming a professor of law at the University of Siena and spending time as a soldier/knight under Rudolph I of Germany, he changed his name to Bernardo (after the Cistercian Bernard of Clairvaux) and started living as a hermit with two friends on property owned by his family.

Somewhere around late 1318 or early 1319, Bernardo had a vision of a ladder with monks dressed in white ascending with the aid of angels to where Jesus and Mary waited for them. He decided to formally found his Order in 1319, using the Rule of St. Benedict, with particular devotion to the Virgin Mary. Pope Clement VI recognized the Order in 1344. A generous merchant constructed a monastery for them at Siena, and several more sprang up in the following years.

Unfortunately for Bernardo, he did not live to see the Order thrive for very long after its recognition by Clement. When the Bubonic Plague came to the shores of Italy, Bernardo and several monks  left the relative solitude and safety of their monastery to Siena, where the people were suffering greatly. The monks tended the sick, and Bernardo himself along with 82 fellow monks contracted the disease and died.

The order survived, however. In 1408, Pope Gregory XII gave them an unused monastery of St. Justina of Padua. Even now they still have 20 houses, although the total number of monks, nuns, and priests in the Order are fewer than 500.

The Benedictine Congregation has 19 different groups, 14 of which were founded after 1500. Some, however, are much older than the Olivetans, and I'd like to share some of their stories starting tomorrow.

The Headless Saint

Saint Miniato, or Minias, was an Armenian prince who made a pilgrimage to Rome in the 3rd century CE. his pilgrimage led him to become a Christian hermit near Florence, creating a hermitage on a hill called the Mons Florentinus (Mount Florence). This was a time when the emperor, Decius (249 - 251), was actively persecuting Christians after a period of tolerance, even killing a pope.

Miniato was brought before Decius and told to sacrifice to the Roman gods. His refusal led to several tortures. He was put into a furnace, then stoned, then put in an amphitheater with a lion. None of these punishments harmed him. Finally, he was taken to the Piazza della Signoria (the meeting place of Florentine politics) in Florence and beheaded. The legend then takes an even more drastic turn than surviving burning and stoning.

Miniato's body picked up his head, crossed the Arno river and walked up the Mons Florentinus to his hermitage. The hill is now called Saint Minias Hill. A shrine was erected there, and there was a chapel by the 8th century.

In 1013, a bishop began a church named for the saint, with a Benedictine monastery adjacent. The high altar is said to contain the bones of Miniato. A Byzantine-style mosaic dated from 1297 of Christ flanked by Mary and Miniato is over the apse (see illustration). Miniato is shown holding a crown because of his royal origin. It also contains a carving of all the zodiac symbols.

A two kilometer pilgrimage exists that mirrors the walk of the headless saint. You can read a description and see some photographs of the views here.

The Benedictine monastery was transferred o the Cluniacs, and then in 1373 to the Olivetans, a group that has never been mentioned in this blog before. I will tell you about them next time.

Medieval Magic

Although the Western European Middle Ages considered themselves thoroughly Christianized, they had plenty of un-Christian "lapses." One was on the subject of magic, twisting nature to match your whims. Magic was thoroughly condemned in both the Old and New Testaments, but practices such as divination via different methods, use of charms and potions for healing, warding off danger, and sorcery were studied and performed.

Astrology as a significant part of the study of magic and the way the world worked. Zodiac signs were considered to correspond to different body parts, and health/illness were connected to astrological influences. This was so accepted that all the signs of the zodiac are engraved on the walls of the San Miniato al Monte basilica in Florence, Italy, begun in 1018 CE. (see illustration)

Divination, the attempt to learn things that are hidden from human faculties or are events in the future, was classified by Isidore of Seville. There were four primary types attached to the four elements (geomancy, hydromancy, aeromancy, and pyromancy), as well as observing the natural world (astrology, birds flying either left or right, etc.).

Medical Magic was acceptable, described in leechbooks. Besides just medicines, there were Masses to bless the herbs used, and actions listed such as spitting and reciting verses to make the cure effective. Even inscribing the names of the evangelists on straws and mixing them with the medicine was considered an important part of ensuring efficacy.

There were attempts to condemn magic over time. In 1456, Bavarian physician Johannes Hartlieb listed seven prohibited arts: the four types of divination of Isidore, as well as nigromancy ("black" magic; not to be confused with necromancy, "corpse" magic), chiromancy (reading palms), and scapulimancy (use of the shoulder blades, scapulae, to foretell the future).

Let's take a closer look at San Miniato al Monte next time, the church founded by a headless saint.

Warding Off Evil

The Classical and Medieval (and Modern, if truth be told) Eras were wary of the world around them, teeming with supernatural forces that could not be controlled. They could, however, be guarded against, a practice the modern age has dubbed Apotropaic Magic. From the Greek word meaning "to ward off," apotropaic magic consists of physical charms, verbal charms, or gestures intended to protect the user from bad luck or evil spirits.

Gestures are simple movements available to anyone. We jokingly "knock on wood" in the hopes that a tree spirit will hear us and make our desires come true. We "cross our fingers" to ensure good luck in an endeavor. If we spill salt—a bad omen—we toss some over our shoulder to throw the bad luck away. Folding our hands in prayer is also an apotropaic gesture.

There are fewer examples of verbal charms. The most commonly used is saying "Bless you" after someone sneezes. Sneezing in some parts of the world was (is?) considered a bad omen, a warning of some future calamity. In the European Middle Ages, sneezing was significant because it was connected to breathing, important for life. A sneeze might mean something bad will happen to your health, and saying "Bless you" is a way to prevent that. The German "Gesundheit" wishes "Wellness" on the sneezer.

More complicated forms of apotropaic magic require preparation. These are charms made to be carried or worn. Some were written down and carried on paper or parchment. Shown above is a magical seal from an English medical manuscript designed to ward off lightning.

Amulets were physical objects designed for protection, sometimes made of amber, but they could be made with any material. In Ireland, a St. Brigid's Day (1 February) custom was to weave a cross of rushes to ward off lightning, sickness, and evil. Horseshoes were nailed over or near doorways for good luck, although their orientation has different interpretations. Some say if the ends point down, the luck will "run out." In Rutland the ends pointing up meant the devil could sit in the hollow, so there the ends must point down. Some say the shape mirrors the phases of the moon, and the ends should point down to correspond to the waxing moon, which is more propitious than the waning moon. (Other folklore says planting should be done at the new moon, so the crops begin to grow as the moon "grows.")

Although Simon Magus in the Bible was a negative figure, and there are plenty of Biblical warnings against magic, that did not prevent the Christian Middle Ages from exploring magic and trying to turn it to their uses. We will look more closely at Medieval Magic tomorrow.

Amber, Medical and Mystical

Besides being attractive and easily carved into jewelry, amber was considered special in many ways. Its special attributes were first described by Pliny. Pliny did not follow Ovid's idea that amber was the hardened tears of a Greek goddess; he figured out it was likely tree sap:

Amber is produced from a marrow discharged by trees belonging to the pine genus,... It is a liquid at first, which issues forth in considerable quantities, and is gradually hardened [...] Our forefathers, too, were of opinion that it is the juice of a tree, and for this reason gave it the name of succinum, and one great proof that it is the produce of a tree of the pine genus, is the fact that it emits a pine-like smell when rubbed, and that it burns, when ignited, with the odor and appearance of torch-pine wood. [Natural History. Book 37.XI]

That did not mean, however, that he did not make note of its supposed special properties:

... Amber, indeed, is supposed to be a prophylactic against tonsillitis and other affections of the pharynx, for the water near the Alps has properties that harm the human throat in various ways.

Pliny also noted that "It is of benefit to babies when it is attached to them as an amulet." Amber was commonly used as magical amulets or talismans, either carved into a significant shape, or inscribed with a phrase that provided protection. The one shown here of a mother and child might have been designed to promote the health and welfare of both.

Another quality was noted in an article on the Getty website. "Amber could also symbolize constancy. Amber necklaces were gifts for brides, mortal and immortal, as the ancient sources tell us." [link] This is interesting because amber, unlike other precious and semiprecious materials, starts out with a luster from polishing that is very attractive but is anything but constant. Amber loses its luster and translucency over time, and amber items carved centuries ago are nowhere near as attractive to look at as they were at the time of creation.

Despite Pliny, the Middle Ages still looked to a link between amber and the sun, due to its golden color (when new). The most prominent belief was that amber was protection against negative influences, warding off evil spirits and bringing good luck.

The type of magic mentioned in the previous paragraph—intended to ward off evil spirits or other harmful influences—is called apotropaic magic, and has been very popular throughout history. Let's take a look at some examples tomorrow.

Amber

Amber has been a material of desire since antiquity. We know now that it is 40 million-year-old fossilized tree sap, but in ancient times there was no known origin.

It often was found washed up on the shore of the Baltic Sea and other bodies of water. This prompted Ovid in the 1st century CE to attribute it to the tears of a minor sea goddess, Clymene, the mother (by Helios, the sun god) of Phaethon, who begged Helios to let him drive the chariot of the sun, lost control, and was killed by a thunderbolt from Zeus to prevent disaster. Phaethon's mother and sisters were so devastated by their loss that they turned into poplar trees. Amber was the remains of their tears before they transformed. In fact, the Greek word for amber was electrum, derived from the Greek word for the sun.

Other myths to explain it were the death of Meleager, whose mother's tears turned to amber; solidified sunlight; material originating in a temple in Ethiopia; from a river in India; solidified urine of the male lynx (its dark color resembled amber). Aristotle called it "hardened resin," but others looked for more interesting origins.

The Roman writer Pliny the Elder, while including all materials and precious stones in his Natural History, noticed that burning amber produced a pine scent, and that it was observed to sometimes have insects trapped inside. Concluding that the insects got into it while amber was in a liquid state, he concluded that it was the sap of the pine tree. He also felt that the sap became amber because of the interaction of the sea, since it was found on shores.

After the 3rd century CE, Roman interest in amber seemed to wane, but in the Medieval Era its popularity was revived by the Armenians, who made it into jewelry and kept a healthy trade with other areas through the Amber Road.

Its popularity as jewelry or art came because it was relatively easy to carve and shape. Above you can see an Anglo-Saxon amber necklace from a female burial at Linton Heath in Cambridgeshire dated 450-550 CE. But its popularity went beyond merely being attractive. It was considered to have medicinal and even mystical properties. I'll tell you about them tomorrow.

The Amber Road

Yesterday mentioned Wulfstan of Hedeby stopping at a place along the Amber Road. The Amber Road was a trade route (part of it shown here) that connected Mediterranean countries with the Baltic Sea, where amber was relatively plentiful.

Sometimes called "gold of the north," amber was known to be used a millennium prior to the Common Era by the Etruscans. At the end of that time and the beginning of the Common Era the Celts built a large trade industry with amber and had routes to the Roman Empire. In the first few centuries CE it was considered a symbol of the Roman Empire's growing power.

Using the "path of least resistance," it usually went along river valleys. The main route went from (what is now) Vienna through, Wrocław, Kalis (Kalisia), Konin (Setidava), and eventually to Gdańsk. Kaliningrad, originally founded during a Crusade to convert the Prussians, has a massive amber mine you can visit today. When Rome conquered the areas of the central Danube, the speed of transport really took off as Roman merchants found it easier to travel northward to where they could purchase or barter for the material.

Like any important trade route (such as the Silk Road), the Amber Road led to the development of towns along its path, which meant more merchants of various goods, purveyors of food and drink, and owners/builders of inns that thrived along the route. Bags of amber, furs (mainly beaver), leather and wood went south, while metalwork such as belt buckles and clasps along with fabrics went north.

What was the allure of amber? It was made into jewelry, of course, but it had other uses according to friend-of-the-blog Pliny the Elder. I'll share his thoughts next time.

Wulfstan of Hedeby

Long before the Prussian Crusades of later centuries, Alfred the Great of England sent his emissary, Wulfstan of Hedeby, to Prussia in 890. Alfred was interested in opening up trade with other countries, and also wanted to spread Christianity. Wulfstan's trip is described in the Anglo-Saxon work "The Voyages of Ohthere and Wulfstan." It contains the earliest English record of Old Prussian culture.

Wulfstan may have been Anglo-Saxon, or may have been from Hedeby originally, which was Danish at the time, although now in northern Germany. The account that he shared with Alfred tells of his travel from Hedeby to Truso, a Scandinavian trading port along the Amber Road. Alfred included Wulfstan's account when he translated Orosius' Histories. He names his itinerary:

Wulfstan said that he went from Haethum to Truso in seven days and nights, and that the ship was running under sail all the way. Weonodland was on his right, and Langland, Laeland, Falster, and Sconey, on his left, all which land is subject to Denmark. Then on our left we had the land of the Burgundians, who have a king to themselves. Then, after the land of the Burgundians, we had on our left the lands that have been called from the earliest times Blekingey, and Meore, and Eowland, and Gotland, all which territory is subject to the Sweons; and Weonodland (the land of the Wends) was all the way on our right, as far as the Vistula estuary.

Wulfstan was the first to use the word "Prussian" to describe the people he met, although they were also known as "Aesti." He describes their social structure as having rulers (cyning), nobles (ricostan), paupers (unspedigan), and slaves (þeowan).

Wulfstan also reported their funeral customs:

The Aesti have the following custom: when someone dies, their body lies unburnt in their house for a month or sometimes two; kings and nobles lie even longer, proportionally to their affluence […] While the deceased is lying in the house, the family and friends drink and celebrate until he or she is burnt.

The Aesti have the custom that every deceased person, irrespective of their social position, is burnt. If they do not burn a part of the body, they have to offer great propitiatory prayers and sacrifices.

But enough about Prussia for now. What about the reference above to the Amber Road? Was it something like the Silk Road? Let's find out tomorrow.

The Prussian Crusade

The Prussians of the 13th century (and before) inhabited a region on the southeastern shore of the Baltic Sea, speaking what is called Old Prussian and worshipping pagan deities. Peter of Duisburg, a Teutonic Knight who flourished in the late-13th/early-14th century, wrote in a history of Prussia:

Because they did not know God, therefore, in their error, they worshipped every creature as divine, namely the sun, moon and stars, thunder, birds, even four-legged animals, even the toad. They also had forests, fields and bodies of water, which they held so sacred that they neither chopped wood nor dared to cultivate fields or fish in them. [Chronicon terrae Prussiae III,5 ,53]

This did not suit their Christian neighbors, and several campaigns were undertaken to convert the region. Pope Innocent IV declared, in October 1243, that Prussia was divided into four dioceses (of Culm, Pomesania, Ermeland, and Samland). This was premature, since Prussia had not yet been subdued and converted. Around this time, the major force attempting that conversion was the Teutonic Knights.

The Knights had campaigned from 1238 to 1240. Earlier, in 1233, the Knights and an army of 10,000 made inroads into Prussian territory, building fortresses. Their later campaign, however, had less success: they were slaughtered trying to lay siege to a Prussian fortress. A larger contingent of Knights then arrived at the fortress. The leader of the fortress, worried that they would be overtaken by the Knights, suggested to his people that they should surrender and convert, but his own people killed him. The fortress was captured by the Knights and strengthened to become one of their strongholds. A Prussian attempt to retake the fortress failed.

In 1254, a major Crusade that included King Ottokar II of Bohemia and Rudolph I of Hapsburg contained an army of 60,000 men. They made great progress, conquering lands and building castles, and even cities. Modern Kaliningrad was founded by this Crusade as Königsberg ("King's Mountain"), named in honor of King Ottokar.

Significant Prussian uprisings took place between 1260 and 1274, forcing the Christian occupiers to seek reinforcements from Europe. Crusaders made progress only through killing tribal leaders and forcing conversion on pain of death. Prussians fled to Lithuania or Sudovia; those who stayed lost rights and became serfs.

Attempts to convert Prussians had been attempted centuries earlier, from places as far removed as England, which I'll talk about tomorrow.

Rudolph I

The Second Council of Lyon decided the ending the Interregnum was best done by selecting Rudolph I as King of Germany (and therefore Holy Roman Emperor. The position had been vacant for nearly two decades since there was no individual with sufficient power and backing to rise above other claimants.

Rudolph was born 1 May 1218 to the Hapsburgs, son of Count Albert IV of Habsburg and Hedwig of Kyburg. Albert died when Rudolph was 21, and Rudolph inherited large estates. His power was considered potentially threatening to others around him, and in 1242 Hugh of Tuffenstein antagonized him. Rudolph invaded Hugh's domain, bribed his sentinels, captured Hugh's castle, and killed Hugh.

In 1245, Rudolph married Gertrude of Hohenburg (daughter of the Count of Hohenburg), by whose dowry he received several castles and lands. Over time he received other grants of land from Conrad IV, King of Germany (until 1254).

Rudolph fell afoul of Pope Innocent IV when he invaded the suburbs of Basle and burned down a nunnery in a conflict against the bishop of Basel. Innocent excommunicated him, after which he joined the Prussian Crusade of 1254 with King Ottokar II of Bohemia as penance. (The city of Königsberg (now Kaliningrad, Russia) was founded at that time in Ottokar's honor.)

Ottokar had been excommunicated by Innocent IV himself prior to this. As a second son, he had originally been intended for an ecclesiastical career, but the death of his older brother Vladislaus made him the heir of his father, Wenceslaus I. He had been persuaded before he was even king to rebel against Wenceslaus, even expelling him from Prague Castle temporarily. Father and son were eventually reconciled, and Ottokar became king at his father's death in 1253.

During the Interregnum, Ottokar continued to exercise ambition and did his best to take over other areas, occupying an area of northwest Bohemia, fighting and defeating Hungarians, and making deals to take over other lands. 

When it came to electing a new King of Germany/Holy Roman Emperor, the Second Council of Lyons considered Ottokar to be too violent and unpredictable, compared to Rudolph. (Another claimant, Alfonso X of Castile, had never set foot in Germany.) The pope also never considered ottar to be a legitimate heir to the throne of Bohemia. So Rudolph got the title, and Ottokat was confined to Bohemia.

Rudolph and Ottokar were on the same page at least once, however, during that Prussian crusade. Why there was a Prussian Crusade will be a topic for tomorrow.

The Interregnum

There was more than one period of time called an Interregnum ("between reigns") when a ruler for a specific area was lacking. The Holy Roman Empire had two, one of which was called the Great Interregnum because it was more than a generation (924 - 962 CE). We're going to talk about the adjective-less Interregnum mentioned yesterday, when the Second Council of Lyons appointed Rudolf I to be King of the Romans. To understand the importance of Rudolf's appointment, however, we have to go back before him, to Richard of Cornwall.

Richard of Cornwall (1209 - 2 April 1272) was the second son of King John. When Richard was eight years old, he was made High Sheriff of Berkshire; eight years later he was Count of Poitou, and also made Count of Cornwall as a birthday present from his older brother, King Henry III. As seemed to happen often in English royal families, relatives rebelled against the king, and Richard rebelled three times against Henry.

Skipping a bit (quite a bit, like three wives, rebellions, building a castle at Tintagel, a Crusade, and several legitimate and illegitimate children), we come to 1257, when four of the seven German Electoral Princes (those who had the privilege of choosing the ruler of the Holy Roman Empire) chose him to be King of Germany (see a 1341 illustration of the seven above). There was opposition: three of the electors voted for Alfonso X of Castile (a successful and respected ruler, but one who had never set foot in Germany), who was also supported by King Louis IX "the Saint" of France and Pope Alexander IV. Louis and Alexander were eventually won over by Richard's sister-in-law, Eleanor of Provence, and by Eleanor's sister, Richard's second wife. She was Sanchia of Provence, daughter of Ramon Berenguer IV, Count of Provence, and Beatrice of Savoy. Sanchia's and Eleanor's sister Margaret was married to Louis IX.

One of the seven electors was Ottokar II of Bohemia, who voted for Richard, changed his support to Alfonso, then changed his vote to Richard after being bribed, giving Richard the majority. In all, the position cost Richard 28,000 marks to gain support of the four electors needed for a simple majority.

Richard treated the position as honorary. King of Germany at this point was equivalent to Holy Roman Emperor, and also called "King of the Romans." Richard only made four brief visits to Germany, spending most of his time in England, supporting his brother Henry in the Second Barons War. At the Battle of Lewes, he hid in a windmill, but was discovered and imprisoned until September 1265.

In December 1271 he had a stroke that paralyzed his right side and cost him the ability to speak. He died on 2 April 1272 and was buried next to Sanchia at Hailes Abbey, which he founded.

The powerful families in and around Germany had spread and splintered, and no powerful and obvious candidates for King of the Romans stood out. Ottokar II of Bohemia sought the position, as did Rudolf I of Habsburg, but neither prevailed for almost 20 years, until the Second Council of Lyon selected Rudolf.

Tomorrow we'll see if we can figure out why Rudolf was chosen over Ottokar. It will be Christmas Day, but the quest for knowledge doesn't take a holiday.

Second Council of Lyon

When the East-West Schism was over 200 years old, Byzantine Emperor Michael VIII Paleologos (1224 - 1282) asked Pope Gregory X to help reunite the two churches. The result was the Second Council of Lyon, the 14th time the Roman Catholic Church had called an ecumenical council. It was convened on 31 March 1272, and brought together 300 bishops, 60 abbots, and over a thousand other prelates or their representatives. (Even more showed up who were not on the invitation list, and they were asked to depart since it would be impossible to accommodate them all.)

Michael VIII sent an ambassador with members of the Greek Orthodox clergy and representatives of Abaqa Khan, current ruler of the Mongols whom Edward I of England had reached out to a few years earlier in order to promote an alliance. James I of Aragon attended, as did Bonaventure (seen here speaking in front of Pope Gregory by a 17th century Spanish painter, Zurbaran). Thomas Aquinas was invited, but died along the way. Other countries represented were Bohemia, England, France, Germany, Hungary, Norway, Poland, Scotland, Sweden, and a few others.

Meeting for six sessions between May and July, they discussed the conquest of the Holy Land and the unification of the Eastern and Western churches. Some other concerns were paying for a Crusade, excommunication of pirates and those who protected or traded with them (because they interfere with traveling to the Holy Land), and indulgences for those willing to go on Crusade.

The Council confirmed Rudolf I (1 May 1218 – 15 July 1291) as Holy Roman Emperor, ending a 20-year Interregnum.

The ambassador from Abaqa Khan reported that the relations with Europe begun under his father, Hulagu, continued, and that Latin Christians were exempt from taxes in exchange for prayers for the Khan. Hulagu also had committed to returning Jerusalem to the Franks, and Abaqa intended to continue his father's commands.

One of Gregory's "successes" was getting the Eastern Church's representatives to accept the West's addition of Filioque ("and the Son") to the Nicene Creed. This did not satisfy the bishops back home, however. Patriarch Joseph of Constantinople resigned in protest, and after Emperor Michael VIII died, his son and successor Andronicus II rejected the change.

Also, Gregory's hope for a new Crusade petered out after his death in 1276; the taxes gathered were re-distributed in Italy.

Now, about that Interregnum mentioned above...what was the problem? I'll explain that tomorrow.

Purgatory

One of the differences in doctrine between the Western Roman Catholic and Eastern Orthodox churches that developed after the start of the East-West Schism was the idea of Purgatory.

When I was much younger, occasionally, when I would complain about the difficulty of a task I was given, I would be told by an adult that, by enduring, "Your time in Purgatory will be short."

From the Latin verb purgo ("to clean, cleanse"), the word "purgatory" starts to be used in the second half of the 12th century to refer to the need for imperfect souls to be cleansed in order to enter Heaven, and gives rise to the idea of a place where this happens. 2 Maccabees 12:46 says "It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins." This suggests that the souls of the dead need further purification that they did not receive in life.

The Second Council of Lyon in 1274 defined its teaching on Purgatory, though didn't state that it was a place:

Because if they die truly repentant in charity before they have made satisfaction by worthy fruits of penance for (sins) committed and omitted, their souls are cleansed after death by purgatorical or purifying punishments…. And to relieve punishments of this kind, the offerings of the living faithful are of advantage to these, namely, the sacrifices of Masses, prayers, alms, and other duties of piety, which have customarily been performed by the faithful for the other faithful according to the regulations of the Church. [line 856]

...and just so we cover all the bases about Heaven and Hell:

However, the souls of those who after having received holy baptism have incurred no stain of sin whatever, ... are received immediately into heaven. [line 857]

The souls of those who die in mortal sin or with original sin only, however, immediately descend to hell, yet to be punished with different punishments. [line 858] 

The dogma of Purgatory was re-affirmed in the Councils of Florence (1443) and Trent (1545-63). People can die in a state of grace but their souls still need some cleansing, and their time in Purgatory could be shortened by the prayers of the living.

Dante of course dedicates a third of the Divine Comedy to Purgatorio, in which we find people constantly praying to work their way into Heaven. His Purgatory (and others) is described as a place of purification, not punishment. (There are depictions, however, of Purgatory as a "mini Hell" where fire and torment are the cleansing method.)

The Orthodox Church rejected the notion of a third location where the souls of the dead could go, but the need for purgation is still part of Orthodox theology. In this case, the imperfect soul goes to Hell, but the prayers of the living can help purify them so that they transition to Heaven. (This is the "punchline" to The Great Divorce by C.S.Lewis: anyone can leave the bleakness of Hell and travel to Heaven, but they have to be prepared to change internally and understand their imperfections.)

Now, about the Second Council of Lyon: a lot of events were connected to it, and it has cropped up before in this blog. I want to pull the separate threads together tomorrow.

The East-West Schism

Pope Leo IX's actions in 1054 (through his delegate Cardinal Humbert, actually) were the catalyst for the great East-West Schism between the Western and Eastern churches, but only because differences had been building for a long time.

Some of the difficulties between the two rose from cultural differences. The West was influenced by Roman law, while the East had Greek philosophy at its base, leading to much more vigorous intellectual debate about dogma and doctrine and misunderstandings between them and the West.

Also, the West considered itself superior from the start as the seat of Peter, and so did not discuss things with its Eastern counterpart before making changes like adding the phrase "and from the Son" to the Nicene Creed, established at the First Council of Constantinople in 381. This phrase, Filioque in Latin, created a huge controversy over whether the Son of God was co-equal with the Father as a source of the Holy Spirit. The 879–880 Council of Constantinople (Eastern Orthodox, as opposed to the Fourth Council of Constantinople Roman that took place a decade earlier) rejected the phrase Filioque.

The Eastern Church also believed in what is now called eucharistic ecclesiology (or more recently holographic ecclesiology), the idea that each bishop is the successor of St. Peter, equal to all other bishops, and the head of his own diocese, and that all these churches constituted the whole Church. The Roman West followed universal ecclesiology, a more "feudal" system in which all bishops were beholden to the hierarchy above them, leading up to the pope. The Orthodox Church does not accept the idea of papal authority being supreme, believing in a more collaborative or collegial relationship between all dioceses.

Although the Fourth Council mentioned above affirmed the value of images of god and saints for veneration, the Eastern policy earlier had promoted iconoclasm, based on Moses' 3rd Commandment against "graven images." The West had never been opposed to such things, but there was a strong current against it in the East, which drew a line between veneration ("respect"), and worship of an image.

With these in the background, we come to Patriarch Michael I Cerularius, who adds to the differences his objection to the use of unleavened bread in the West for the Eucharist. The Eastern argument is that yeast causes bread to rise and that is a better symbol for the Resurrection. The West uses unleavened bread because that is what Jesus would have used at the Last Supper, being a Seder.

These were already points of contention in 1054, so when Pope Leo IX tried to tell Patriarch Michael to fall in line because the Donation of Constantine said he should, the East had had enough.

Of course, differences continued to be created, as both sides did their best to understand the world. One of them that started to appear a century after the East-West Schism started was the idea of Purgatory. I'll talk about that next time.