Philotheus I of Constantinople

Philotheus' early life is not known. He was a native of Thessalonika and is believed to have been born about the year 1300. His mother was a Jewish convert to Orthodox Christianity. == Early career ==

Philotheus entered the monastic life early, first becoming a monk at Mount Sinai, then later at Mount Athos. At Mount Athos, he lived his monastic life first at Vatopedi monastery, where he formed a relationship with Savvas the New of Kalymnos the Fool-For-Christ (d. 1350), for whom he became a biographer. Later he went on to the Great Lavra Monastery, where he formed a relationship with Saint Gregory Palamas, for whom he became a biographer as well. He was a supporter of Saint Gregory Palamas and became a follower and advocate of the form of contemplative prayer called Hesychasm, and the Orthodox theology of uncreated Grace. As a writer of note, Philotheus wrote works on the theology of the Uncreated Energies of God and refuted the scholastic philosophy that was then current in the Western church. His most famous work, written in 1339, was the Hagiorite Tome, the manifesto of the Athonite monks on how the saints partake of the Divine and uncreated Light that the Apostles beheld at the Transfiguration of Jesus. In 1340 he was appointed abbot of the Monastery of Philokalou in Thessalonica but was soon recalled to Mount Athos in 1344 to direct the Great Lavra as the Hegumen. In recognition of his contribution in the Hesychast controversy, Patriarch Isidore I of Constantinople appointed him Metropolitan of Heraclea in Thrace in 1347. However becoming a protégé of co-Emperor John VI Kantakouzenos, Bishop Philotheus spent most of his time in Constantinople. During his absence, the city of Heraclea fell prey to the rivalry of the Genoese and the Venetians. In 1351 the Genoese led by admiral Paganino Doria sacked his episcopal see of Heraclea. It was only due to the intervention of Bishop Philotheus that a large number of the inhabitants which were imprisoned by the Genoese, were set free. Thereafter he preserved a firm personal antagonism against the Genoese for the rest of his life. In 1351, he took part in the "Hesychast Council" in Constantinople and wrote its Acts. == First patriarchate ==

In August 1353, Philotheus I, renowned for his learning and his Orthodoxy, was appointed Patriarch of Constantinople by John VI Kantakouzenos. In December 1354, after John V Palaiologos obtained the abdication of John VI Kantakouzenos and forced him into a monastery under the name Joseph Christodoulus, he forced also the deposition of Patriarch Philotheus I, who resumed the see of Heraclea. == Second patriarchate ==

On 8 February 1364, Philotheus I was recalled to the patriarchal throne in Constantinople on the death of Callistus I of Constantinople. Relations with Rome Since 1354 the Ottoman Empire had gained a foothold in Europe at Gallipoli, threatening Constantinople from a new side. By 1362 Adrianople fell to the Ottomans and served as the forward base for Ottoman expansion into Europe. Threatened anew, John V Palaiologos appealed to the West for help in defending Constantinople against the Turks, proposing, in return, to end the East–West Schism between Constantinople and Rome. In October 1369 John V, having travelled through Naples to Rome, formally converted to Catholicism in St. Peter's Basilica and recognised the Pope as supreme head of the Church. Opposed to re-union on political terms, Philotheus I opposed these efforts by John V to negotiate with Popes Urban V (1362–1370) and Gregory XI (1370–1378). On the other hand, Philotheus I's second period as Patriarch was notable for his efforts to open sincere discussions with the Roman Church to end the East–West Schism — not by diplomatic efforts like those of Emperor John V, who had just abjured Orthodoxy for the Latin faith — but out of a real desire for a true and authentic union. Synod in 1368 The authority of the Acts of the "Hesychast Council" of 1351 were confirmed in the synod of 1368. The 1368 synod would be ranked as part of the Fifth Council of Constantinople in 2016 by the Council of Crete, thus granting it "universal authority" and Ecumenical status. Relations with the Slavic Orthodox world Philotheus I also nourished a strong commitment to the unity of the Orthodox world in his second tenure, pursuing an ecclesiastical policy to organize the Orthodox churches of the Serbians, Russians, and Bulgarians, unto which hesychastic theology and spirituality spread. Secondly, the monastery's close links with Constantinople facilitated the spread of Hesychasm to Central and Northern Russia. The act of excommunication of was revoked and the Serbian Church was recognized as a Patriarchate, under the condition of returning all eparchies in contested southern regions to the jurisdiction of the Patriarchate of Constantinople. In 1375 Patriarch Philotheus I consecrated Cyprian as "Metropolitan of Kiev, Lithuania, and Russia" in the lifetime of Alexius, the lawful incumbent of two of these three sees. The Russians felt deeply humiliated by this affront to their popular metropolitan, and the confusion ended only in 1390 when the Muscovites accepted Cyprian as Metropolitan of Russia. Writer and hymnographer Philotheus I was also engaged in writing a number of works setting forth the theology of the uncreated Energies and successfully taking issue with the humanist theologians who, in the works of Western scholastics, especially Thomas Aquinas, found a natural philosophy that enabled them to express their love of classical antiquity to the full. Along with Callistus I of Constantinople, Philotheus I was a Hesychast Patriarch of Constantinople, who used the lives of saints to extol the ideal of hesychia. Exile and death In 1376, Patriarch Philotheus I was deposed by Emperor Andronikos IV Palaiologos when the latter ascended to the imperial throne. Philotheus I reposed in exile in 1379. His tomb at the Monastery of Akatalyptos Maria Diakonissa (Theotokos Kyriotissa) became a place of many miracles. == Legacy ==

Robert F. Taft affirms that the liturgical codification of the Eucharistic service of the Great Church reached its full form in the diataxis of Philotheus I of Constantinople. == Notes and references ==

Notes References == See also ==