The concordance 15 witnesses
Orientation
Rome had annulled Photius’s condemnation, and later chroniclers simply could not believe that was the end of it. Francis Dvornik’s 1948 reconstruction of the Photian Schism treats John VIII, pope from 872 to 882, as the figure whose calculated half-measure gave rise to centuries of legend. What Dvornik documents from the surviving letters is narrow and deliberate: John VIII sanctioned the Photian synod’s annulment of the Ignatian Council’s personal sentence against Photius, and pressed the Bulgarian question as Rome’s price for that reconciliation, since Photius himself, at his own synod, recognized how much the territorial dispute mattered to the pope. What John VIII did not do, on Dvornik’s reading of the letter collection, which he judges essentially complete, is repudiate Nicholas I’s original judgment against Photius in any explicit terms. Dvornik traces the later story of a second, harsher condemnation, supposedly pronounced from the ambo of St Peter’s and echoed by John VIII’s successors, to the anti-Photian Collection alone, a polemical compilation with no corroborating papal letter behind it. The eleventh-century canonist Deusdedit, by contrast, still remembered the rehabilitation plainly, citing it in his own reform-era polemic against simony.
on one thing John VIII refused to go back: not a single clear hint can be found in this letter to suggest that he looked upon his predecessor’s policy to Photius as mistaken.
Dvornik argues that while John VIII ultimately accepted the legates’ concessions at the Photian Council, he never formally disavowed Nicholas I’s original condemnation of Photius, revealing a deliberate ambiguity at the heart of his Eastern policy.
, The Photian Schism: History and Legend, 1948thesis
the collection of Pope John’s letters seems to be complete for the period it covers and there is no trace of any such communication to Constantinople
Dvornik establishes that the legend of John VIII’s second condemnation of Photius from the ambo of St Peter’s is an invention, unsupported by any surviving authentic papal letter.
, The Photian Schism: History and Legend, 1948thesis
Photius, in his speech at the second session of his synod, clearly showed he was quite aware of the importance of the issue to John VIII; nor did he overlook the fact that reconciliation with Rome would be a hopeless proposition without some concession from his side on the Bulgarian issue.
Dvornik shows that the Bulgarian ecclesiastical question was the decisive bargaining chip in the negotiations between Photius and John VIII’s legates, making territorial concession the price of Roman reconciliation.
, The Photian Schism: History and Legend, 1948thesis
it is therefore futile to seek in those documents evidence for the theory that the legates brought from Constantinople only an extract from the Acts, as though…John VIII had only seen the Acts in the abbreviated form we know. John VIII knew exactly what had happened.
Dvornik refutes the apologetic claim that John VIII was deceived by incomplete conciliar records, asserting that a full Latin translation of the Photian Council Acts was preserved in the Lateran Archives.
, The Photian Schism: History and Legend, 1948thesis
The assertion that John VIII had repudiated his legates’ stewardship and again condemned Photius, and that this condemnation was reiterated by his successors Marinus, Stephen V and Formosus, is based on data found in some documents included in the anti-Photian Collection
Dvornik identifies the anti-Photian Collection as the sole documentary basis for the legend of John VIII’s reversal, framing it as a tendentious compilation rather than reliable historical testimony.
, The Photian Schism: History and Legend, 1948supporting
Deusdedit knew the Photian case and notably his rehabilitation by John VIII, since he pointedly alludes to it in his Libellus contra Invasores et Simoniacos, a paragraph strangely reminiscent of John VIII’s letter to the Emperor Basil
Dvornik traces how the eleventh-century canonist Deusdedit preserved awareness of John VIII’s rehabilitation of Photius, linking the papal letter to Basil with Gregorian reform polemics.
, The Photian Schism: History and Legend, 1948supporting
notwithstanding the decision by Pope John VIII, who sanctioned the annulment voted by the synod of Photius in 879-80. Whereas this condemnation fell upon the particular decision of the Eighth Council against Photius, the canon
Dvornik clarifies that John VIII’s sanction of the Photian synod’s annulment was targeted specifically at the personal condemnation of Photius by the Ignatian Council of 869–70, not at the canons of that council more broadly.
, The Photian Schism: History and Legend, 1948supporting
the complete reconciliation of John VIII with Photius and his Church certainly accele[rated]
Dvornik links John VIII’s reconciliation with Photius to the broader process by which the Second Council of Nicaea gained official Western recognition, demonstrating its ecumenical ramifications.
, The Photian Schism: History and Legend, 1948supporting
John VIII, although better
Dvornik positions John VIII as more informed and nuanced than the legend suggests, hinting at a pope whose stance represented a genuine, if incomplete, revision of his predecessors’ absolute anti-Photian position.
, The Photian Schism: History and Legend, 1948supporting
John VIII had to remind Boris of his promise by letter…Neither of these two letters makes mention either of Photius or of the Greeks and the Pope has no complaint to make about Emperor or Patriarch
Dvornik uses John VIII’s Bulgarian correspondence to demonstrate that the pope held Patriarch Photius and the Byzantine Emperor blameless for Bulgaria’s ecclesiastical drift, contradicting the legend of renewed hostility.
, The Photian Schism: History and Legend, 1948supporting
The sentence, ‘because Pope Hadrian did not sanction it [the synod of 869–70]’, is an extract from the Greek edition of John VIII’s letter to Basil I.
Dvornik analyzes how the Greek chancellery’s edition of John VIII’s letter to Basil I was used by Photius to argue that the Ignatian Council lacked papal ratification, a claim Dvornik treats as a creative reinterpretation of the Latin original.
, The Photian Schism: History and Legend, 1948supporting
Of the four texts attributed to John VIII, one runs as follows: Johannes papa VIII: privilegia paucorum communem legem non faciunt. The quotation is from John’s letter to Ba[sil]
Dvornik notes that later canonical collections preserved fragments of John VIII’s letter to Basil, here reduced to a single maxim on the limits of papal privilege, illustrating the selective transmission of his correspondence.
, The Photian Schism: History and Legend, 1948supporting
In a Greek book that once was brought to me from Italy I find many things that the Roman Pontiffs did against Photius after these two Eighth Councils, and they easily convince me that John did not approve the synod held in Constantinople by his legates.
Dvornik documents the persistence of the anti-Photian legend into the sixteenth century through the Spanish canonist Agustin, who relied on Greek polemical sources to argue that John VIII repudiated his legates’ work.
, The Photian Schism: History and Legend, 1948supporting
John VIII, Pope, 4, 101, 122 and Basil, 170 and Boris, 155-7, 160 and Bulgarian compromise, 210-15 and legates to Constantinople, 172-86 and letter to Basil, 209 and letter to Photius, 205-8
The index entry for John VIII maps the full topical range of Dvornik’s treatment, encompassing his relations with Emperor Basil, Boris of Bulgaria, papal legates, and the correspondence central to the Photian rehabilitation.
, The Photian Schism: History and Legend, 1948aside
second excommunication by John VIII and accepts Baronius’ statement
Dvornik records that the seventeenth-century controversialist Leo Allatius accepted Baronius’s claim of a second excommunication by John VIII, illustrating the tenacity of the legend in early modern Catholic scholarship.
, The Photian Schism: History and Legend, 1948aside