The Byzantines Come to Italy

I outlined yesterday the complicated relationship between the Franks under Charlemagne, the Lombards in Italy, and the Byzantine Empire. The final straw seemed to be the breakdown of plans to betrothe the seven-year-old Emperor Constantine VI to Charlemagne's daughter Rotrude. As a result, the Byzantine Empire wanted to drive the Franks out of Lombardy and restore Adalgis, son of the previous ruler Desiderius, as king.

Adalgis earlier had made contact with Emperor Constantine V. Many Lombards did not submit to Frankish rule, assuming that Adalgis would return and claim the throne. The Byzantine army arrived in southern Italy in late 788, led by Adalgis and a Byzantine administrator named John who had experience leading the army against the Abbasids in 781 when they invaded Asia Minor.

Unfortunately, some Lombards had accepted Charlemagne's overlordship. The prince of Benevento, for instance, Grimoald III, had chosen alliance with the Franks and led part of the combined force of Lombards that met the Byzantine army. Along with Grimoald was Duke Hildeprand of Spoleto, who had originally fought the Franks but had paid homage to Charlemagne 10 years earlier in exchange for the Franks' promise to defend his land from further invasions. A small number of Franks were involved in this army.

The clash between Byzantins and the Franks/Lombards took place at Calabria (the "toe" of the "boot" of Italy). Details are few, though the victory of the Lombards is undisputed. Alcuin of York, in a letter dated a year after the encounter, offers the details that there were 4000 Byzantines killed and 1000 captured, upon which the remaining force fled to the ships. One of those captured was Sisinnios, the brother of Patriarch Tarasios. Adalgis did not get his throne, and in fact disappears from the historical record, although you can see a portrayal of him above from 1664.

Several years later, in 797, Constantine VI sent a strategos ("general") to Charlemagne's seat of power, Aachen, probably to discuss the release of prisoners from the battle. Sisinnios was not released until 798 following negotiations by Empress Irene. By that time, Constantine VI was dead...

...and it wasn't from natural causes. Let's look at the (fairly brief) life of Emperor Constantine VI tomorrow.

Second Council of Nicaea, Part 2

The first part of the Second Council of Nicaea—in which I discuss the agenda of the first three sessions—is here.

The fourth session was to get to the heart of the debate, with Biblical support for icons. Exodus 25:19 discussed the making of the Ark of the Covenant, decorated with cherubs. Genesis 31:34 was about Laban searching for the important stolen idols taken from his house. Some Church Fathers wrote about images positively.

During the fifth session, a selection of writings was shared to prove that iconoclasm originated from pagans, Jews, and Muslims, and therefore was antithetical to Christianity.

The sixth session had to be held to reverse the decisions of a prior council. Constantine V had been against icons, and held the Council of Hieria (Hieria was a suburb of Constantinople) to eliminate icons for good. Held from February to March 754, 338 bishops gathered to decide that it was impossible to portray God the Father, and that a portrayal of Jesus would only show the image of the man and could not also show that he was divine; it was therefore inadequate, erroneous, and disrespectful. If icons were to be restored, then the Council of Hieria needed to be repudiated.

Finally, the seventh session (13 October 787) created their official stance:

As the sacred and life-giving cross is everywhere set up as a symbol, so also should the images of Jesus Christ, the Virgin Mary, the holy angels, as well as those of the saints and other pious and holy men be embodied in the manufacture of sacred vessels, tapestries, vestments, etc., and exhibited on the walls of churches, in the homes, and in all conspicuous places, by the roadside and everywhere, to be revered by all who might see them. For the more they are contemplated, the more they move to fervent memory of their prototypes. Therefore, it is proper to accord to them a fervent and reverent veneration, not, however, the veritable adoration which, according to our faith, belongs to the Divine Being alone—for the honor accorded to the image passes over to its prototype, and whoever venerate the image venerate in it the reality of what is there represented.

These images should be venerated for what they represent, but not adored in and of themselves.

The proceeds were written up by Patriarch Tarasios to be carried by the papal legates back to Pope Adrian I. The document acknowledged the unity between the pope and the Byzantine emperor regarding icons. Unfortunately, the document left someone out, someone significant to Western Europe. It could have become a problem for the pope. I'll explain that next time.

Second Council of Nicaea, Part 1

The Second Council of Nicaea (24 September - 13 October 787) was the last of seven ecumenical councils that took place with participation from both the Western Roman Catholic and Eastern Orthodox Churches. It took place on the site of the first council, Nicaea (now called İznik, Bursa, in Turkey). Its purpose was to debate the use of idols and images, but covered some other topics.

The religious use of icons had been suppressed in the Eastern Orthodox Church during the reign of Leo III (717 - 741). I talked about it in 2013. His son, Constantine V, also enforced the ban on images at the Council of Hieria, which Constantine referred to as the seventh ecumenical council. That designation was overturned, however, at the currently discussed council.

Patriarch Tarasios of Constantinople was appointed by the Empress Irene—he had been a senator, and secretary to Irene—and wished to restore the use of icons. He and Irene requested the council with the support of Pope Adrian I, who agreed to participate. They tried meeting initially in 786 at a church in Constantinople, but bishops who were opposed to icons sent soldiers to break up the gathering.

Irene then sent the guards on a mission against Arabs attacking in Asia Minor to get them out of the way. The Council was assembled again, this time in Nicaea. Tarasios disguised two monks as emissaries of the patriarchs of Antioch and Jerusalem to give more legitimacy to the Council. For those bishops opposing, he warned them that they could keep their positions if they did not make any public statements against the decisions of the Council. Once these conditions were established, the Council assembled with over 300 bishops or their proxies, with Tarasios presiding.

There were seven sessions in all. The first dealt with the subject of whether dissenting bishops would be allowed to remain in office. I've already mentioned how Tarasios dealt with this. The second session read a letter from Pope Adrian, translated into Greek, explaining his approval of images. The letter was a little condemnatory on Byzantine attitudes toward papal authority, but the residing clergy finally agreed to submit to the pope.

In the third session, the bona fides of the eastern representatives (Antioch and Jerusalem, etc.) were examined. It was decided that they were, in fact, not authentic. This did not cause the disbandment or illegitimacy of the Council, however.

The remaining three sessions started to tackle (finally) the question of icons, with pros and cons presented. We will finish up with those tomorrow.