patriarch_jeremias - Synonyms for patriarch_jeremias

Examples of "patriarch_jeremias"
Patriarch Jeremias of Constantinople may refer to:
In 1573 he conducted with the help of Martin Crusius a correspondence with Patriarch Jeremias II of Constantinople, to make contact on behalf of the Lutheran Church with the Orthodox Church.
Joasaph was born in Thrace. He studied in Ioannina and then in Nafplio, learning Arabic, Persian and Turkish. In 1535 he was consecrated bishop of Adrianople by Patriarch Jeremias I.
During Pachomius' patriarchate, a synod was held in Constantinople with the participation of Patriarch Sophronius IV of Jerusalem, which condemned the Gregorian calendar and exiled the former Patriarch Jeremias II, whom it charged not to have been opposed enough to the new calendar.
As a dogmatician he exerted influence through his disputations and his "Compendium theologicae methodi quaestionibus tradatum" (Tübingen, 1573). During the negotiations of the Tübingen theologians with Patriarch Jeremias II of Constantinople, it was translated by Martin Crusius into Greek, and circulated to Constantinople, Alexandria, Greece, and Asia Minor.
Theoleptus was a nephew of Patriarch Metrophanes III. He became Metropolitan of Philippopolis and although he had been helped by Patriarch Jeremias II, he conspired against him, leaguing with Pachomius II. When Pachomius was deposed, Theoleptus was appointed Patriarch in his place, on 16 February 1585, and he was formally enthroned in March 1585 by the Patriarchs of Alexandria and Antioch.
Patriarch Jeremias I, shortly after his election, travelled to Cyprus, Egypt, Sinai and Palestine. While he stayed in Jerusalem, the clergy and the notables of Constantinople, annoyed by his long absence, deposed him on April or May 1524, and elected in his place the Metropolitan of Sozopolis in Thrace, Joannicius I.
Patriarch Jeremias also obtained certain privileges for the Greek communities within the Ottoman Empire, one of which was the establishment of schools. Until Jeremias' time, there was only one Greek-language school in the Ottoman Empire, the "Great School of the Nation". With Patriarch Jeremias' influence seven schools opened in the late 16th century, in Athens, Livadeia, Chios, Smyrna, Kydonies, Patmos and Ioannina. Subsequently, another 40 schools opened across Greece and Asia Minor: in Skopje, Philipopolis, Adrianople, Sozopolis, Anchialos, Constantinople, Aenos, Serres, Giannitsa, Korytsa, Vlachokleisoura, Veria, Thessaloniki, Kalipolis, Kozani, Hieromerio, Tirnavo, Trikala, Paramytha, Agrafa, Arta, Karpenisi, Varnakova, Aetoliko, Thebes, Chalkida, Argos, Nafplio, Koroni, Monemvasia, Methoni, Kythera, Kerkyra, Zakynthos, Chandax (Heraklion in Crete), Rodes, Kos, Patmos, S. Lemonias and Myrtinisiotisses (Lesvos), Mykonos, Naxos. (See "Holy David and School Master Monks of Varnakova during Turkish Rule" by Holy Metropolis of Phocis, page 89.)
Dionysius was designed by Patriarch Jeremias I as his successor, and, after Jeremias' death, he was actually elected on 17 April 1546 supported by popular manifestations and against the hopes of the Holy Synod. During his Patriarchate he was blamed for having raised the appointment fee ("peshtesh") due to the Ottoman Sultan to three thousand Écus and for the demolition, ordered by the Sultan, of the great cross on the roof of the Pammakaristos Church, at the time the seat of the Patriarchate.
The monastery is supposed to have been founded by Patriarch Jeremias II of Constantinople (†1595). Patriarch Theophanes III of Jerusalem had it reorganized as a local brotherhood school, hence the name. Its benefactors included Petro Sahaidachny (whose tomb was on the grounds), Petro Mohyla (who raised its status to that of collegium), and Ivan Mazepa (who asked Osip Startsev to design the five-domed katholikon in a style known as Mazepa Baroque).
In 1589 Patriarch Jeremias II of Constantinople visited the Polish–Lithuanian Commonwealth on his return trip to Constantinople and, in agreement with king Sigismund III Vasa, deposed the Metropolitan , probably because he was a digamy (the second marriage for priests) and he tolerated this use. King Sigismund, under the advice of the local nobility, appointed Michel Rohoza as Metropolitan, who was consecrated bishop by Jeremias II in August 1589 in Vilnius.
After that the Melkites of Damascus elected the pro-Westerner Cyril VI Tanas as the new Patriarch of Antioch, Jeremias declared Cyril's election to be invalid, excommunicated him, and appointed the young monk Sylvester as new Patriarch. Jeremias consecrated Sylvester as bishop in Istanbul on October 8, 1724. These events split the Melkite Church between the Melkite Greek Catholic Church and the Orthodox Church of Antioch.
The fourth defining moment was the election of Cyril VI Tanas, in 1724, by the Melkite bishops of Syria as the new Patriarch of Antioch. As Cyril was considered to be pro-Western, the Patriarch Jeremias III of Constantinople feared that his authority would be compromised. Therefore, Jeremias declared Cyril's election to be invalid, excommunicated him, and ordained the deacon Sylvester of Antioch, a Greek monk a priest and bishop, then appointed him to the patriarchal See of Antioch.
The Maronites assisted the crusaders and affirmed their affiliation with the Holy See of Rome in 1182. To commemorate their communion, Maronite Patriarch Youseff Al Jirjisi received the crown and staff, marking his patriarchal authority, from Pope Paschal II in 1100 AD. In 1131, Maronite Patriarch Gregorios Al-Halati received letters from Pope Innocent II in which the Papacy recognized the authority of the Patriarchate of Antioch. Patriarch Jeremias II Al-Amshitti (1199–1230) became the first Maronite Patriarch to visit Rome when he attended the Fourth Council of the Lateran in 1215. The Patriarchate of Antioch was also represented at the Council of Ferrara in 1438.
Pachomius was native of Lesbos. He was a man of great education, a scholar, and he served as a teacher of philosophy and mathematics of Sultan Mehmed III. Around 1580 he became rector of the Patriarchal Church in Constantinople. On about 1583 or 1584, thanks to the support of his brother, who was a wealthy merchant, he bought his election to the Metropolitanate of Caesarea. However, Patriarch Jeremias II Tranos, who as Patriarch had the right to validate any Metropolitan's appointment, refused to confirm and consecrate him.
Gregorios Giromeriatis eventually left his monastery in Thesprotia and permanently settled in Stavronikita. In subsequent years he expended great efforts to rebuild and expand the monastery. He built a surrounding wall, many cells, as well as the monastery's catholicon. After the death of Gregorios in 1540, the renovation was continued by Patriarch Jeremias himself out of love and respect for Gregorios. An extraordinary feature of the monastery during this era is the fact that while most of the athonite monasteries had already largely adopted the so-called "idiorythmic" lifestyle (a semi-eremitic variant of Christian monasticism), Stavronikita was founded and continued to function long after as on the principles of cenobitic monasticism.
Like many of his fellow clerics Seraphim Tanas favored re-establishing communion with the Roman Catholic Church. He was elected on September 24, 1724 by the Melkites of Damascus as the new Patriarch of Antioch, and was consecrated as Cyril VI in the patriarchal cathedral of Damascus on October 1, 1724 by Neophytos Nasri, eparch of Saidnaya assisted by Basile Finas, eparch of Baniyas and by Euthymius Fadel, eparch of Zahle and Forzol. As Cyril was a prominent pro-Westerner, the Orthodox Patriarch Jeremias III of Constantinople, felt his authority was challenged. Jeremias declared Cyril's election to be invalid, excommunicated him, and appointed Sylvester of Antioch (1696–1766), a young Greek monk, to the patriarchal See of Antioch. Jeremias consecrated bishop Sylvester in Istanbul on October 8, 1724.
Athanasius Dabbas’ succession laid bare the divisions in the Melkite Church: between the pro-Catholic and the pro-Orthodox parties, and also between the communities of Damascus (that supported Cyril V Zaim) and of the Aleppo (tied to Athanasius). Athanasius Dabbas on his deathbed chosen as his own successor the priest Sylvester (1696–1766), a fierce supporter of the Aleppine Orthodox party, while the Melkite community in Damascus proceeded with the formal election of the new Patriarch and elected the pro-Catholic Cyril VI Tanas. Later, the Patriarch Jeremias III of Constantinople declared Cyril's election to be invalid, excommunicated him, and appointed Sylvester to the patriarchal See of Antioch, consecrating him bishop in Istanbul. This division marked the split between the Greek Orthodox Church of Antioch and the Melkite Greek Catholic Church.
Although the Protestant Reformation challenged a number of church doctrines, they accepted the "Filioque" without reservation. However, they did not have a polemical insistence on the Western view of the Trinity. In the second half of the 16th century, Lutheran scholars from the University of Tübingen initiated a dialogue with the Patriarch Jeremias II of Constantinople. The Tübingen Lutherans defended the "Filioque" arguing that, without it, "the doctrine of the Trinity would lose its epistemological justification in the history of revelation." In the centuries that followed, the "Filioque" was considered by Protestant theologians to be a key component of the doctrine of the Trinity, although it was never elevated to being a pillar of Protestant theology. Zizioulas characterize Protestants as finding themselves "in the same confusion as those fourth century theologians who were unable to distinguish between the two sorts of procession, 'proceeding from' and 'sent by'."
In May 1586, while Theoleptus was travelling in Moldavia and Wallachia to raise funds, Nicephorus (died 1596), a deacon of the exiled Patriarch Jeremias, managed to dethrone him. Nicephorus became locum tenens of the throne until April 1587, when Jeremias II was re-elected o the Patriarchate even though he was absent from Istanbul in a long travel to Ukraine and Russia. Jeremias was informed of his re-election only in 1589 in Moldova, when he was on the way back to Istanbul; he arrived there in 1590. In the meantime the deacon Nicephorus went on governing the Church in name of Jeremias. The term of Nicephorus was shortly interrupted for about ten days by the deacon Dionysios (later Metropolitan of Larissa, died 1611).