Daily Lectionary Readings

Ecumenical Patriarchate

Historic Joint Statement by
Ecumenical Patriarch Bartholomew,
Pope Francis, and
Archbishop of Canterbury Justin Welby
on Climate Change

For the first time in two-thousand-year history of Christianity, the Ecumenical Patriach of Constantinople, the Pope of Rome, and the Archbishop of Canterbury have issued a joint statement. On September 1, His All-Holiness Ecumenical Patriarch Bartholomew, His Holiness Pope Francis, and His Eminence Archbisop Justin Welby of Canterbury published this "Joint Message for the Protection of Creation," calling for urgent action to deal with the worldwide crisis of climate change and environmental degradation. Explaining with pastoral urgency the lessons of Scripture, they issue an urgent call for an effective collective response to this global threat.

A Joint Message for the Protection of Creation

For more than a year, we have all experienced the devastating effects of a global pandemic—all of us, whether poor or wealthy, weak or strong. Some were more protected or vulnerable than others, but the rapidly-spreading infection meant that we have depended on each other in our efforts to stay safe. We realised that, in facing this worldwide calamity, no one is safe until everyone is safe, that our actions really do affect one another, and that what we do today affects what happens tomorrow.

These are not new lessons, but we have had to face them anew. May we not waste this moment. We must decide what kind of world we want to leave to future generations. God mandates: 'Choose life, so that you and your children might live' (Dt 30:19). We must choose to live differently; we must choose life.

September is celebrated by many Christians as the Season of Creation, an opportunity to pray and care for God's creation. As world leaders prepare to meet in November at Glasgow to deliberate on the future of our planet, we pray for them and consider what the choices we must all make. Accordingly, as leaders of our Churches, we call on everyone, whatever their belief or worldview, to endeavour to listen to the cry of the earth and of people who are poor, examining their behaviour and pledging meaningful sacrifices for the sake of the earth which God has given us.

The Importance of Sustainability

In our common Christian tradition, the Scriptures and the Saints provide illuminating perspectives for comprehending both the realities of the present and the promise of something larger than what we see in the moment. The concept of stewardship—of individual and collective responsibility for our God-given endowment—presents a vital starting-point for social, economic and environmental sustainability. In the New Testament, we read of the rich and foolish man who stores great wealth of grain while forgetting about his finite end (Lk 12.13—21). We learn of the prodigal son who takes his inheritance early, only to squander it and end up hungry (Lk 15.11—32). We are cautioned against adopting short term and seemingly inexpensive options of building on sand, instead of building on rock for our common home to withstand storms (Mt 7.24—27). These stories invite us to adopt a broader outlook and recognise our place in the extended story of humanity.

But we have taken the opposite direction. We have maximised our own interest at the expense of future generations. By concentrating on our wealth, we find that long-term assets, including the bounty of nature, are depleted for short-term advantage. Technology has unfolded new possibilities for progress but also for accumulating unrestrained wealth, and many of us behave in ways which demonstrate little concern for other people or the limits of the planet. Nature is resilient, yet delicate. We are already witnessing the consequences of our refusal to protect and preserve it (Gn 2.15). Now, in this moment, we have an opportunity to repent, to turn around in resolve, to head in the opposite direction. We must pursue generosity and fairness in the ways that we live, work and use money, instead of selfish gain.

The Impact on People Living with Poverty

The current climate crisis speaks volumes about who we are and how we view and treat God's creation. We stand before a harsh justice: biodiversity loss, environmental degradation and climate change are the inevitable consequences of our actions, since we have greedily consumed more of the earth's resources than the planet can endure. But we also face a profound injustice: the people bearing the most catastrophic consequences of these abuses are the poorest on the planet and have been the least responsible for causing them. We serve a God of justice, who delights in creation and creates every person in God's image, but also hears the cry of people who are poor. Accordingly, there is an innate call within us to respond with anguish when we see such devastating injustice.

Today, we are paying the price. The extreme weather and natural disasters of recent months reveal afresh to us with great force and at great human cost that climate change is not only a future challenge, but an immediate and urgent matter of survival. Widespread floods, fires and droughts threaten entire continents. Sea levels rise, forcing whole communities to relocate; cyclones devastate entire regions, ruining lives and livelihoods. Water has become scarce and food supplies insecure, causing conflict and displacement for millions of people. We have already seen this in places where people rely on small scale agricultural holdings. Today we see it in more industrialised countries where even sophisticated infrastructure cannot completely prevent extraordinary destruction.

Tomorrow could be worse. Today's children and teenagers will face catastrophic consequences unless we take responsibility now, as 'fellow workers with God' (Gn 2.4—7), to sustain our world. We frequently hear from young people who understand that their futures are under threat. For their sake, we must choose to eat, travel, spend, invest and live differently, thinking not only of immediate interest and gains but also of future benefits. We repent of our generation's sins. We stand alongside our younger sisters and brothers throughout the world in committed prayer and dedicated action for a future which corresponds ever more to the promises of God.

The Imperative of Cooperation

Over the course of the pandemic, we have learned how vulnerable we are. Our social systems frayed, and we found that we cannot control everything. We must acknowledge that the ways we use money and organize our societies have not benefited everyone. We find ourselves weak and anxious, submersed in a series of crises; health, environmental, food, economic and social, which are all deeply interconnected.

These crises present us with a choice. We are in a unique position either to address them with shortsightedness and profiteering or seize this as an opportunity for conversion and transformation. If we think of humanity as a family and work together towards a future based on the common good, we could find ourselves living in a very different world. Together we can share a vision for life where everyone flourishes. Together we can choose to act with love, justice and mercy. Together we can walk towards a fairer and fulfilling society with those who are most vulnerable at the centre.

But this involves making changes. Each of us, individually, must take responsibility for the ways we use our resources. This path requires an ever-closer collaboration among all churches in their commitment to care for creation. Together, as communities, churches, cities and nations, we must change route and discover new ways of working together to break down the traditional barriers between peoples, to stop competing for resources and start collaborating.

To those with more far-reaching responsibilities—heading administrations, running companies, employing people or investing funds—we say: choose people-centred profits; make short-term sacrifices to safeguard all our futures; become leaders in the transition to just and sustainable economies. 'To whom much is given, much is required.' (Lk 12:48)

This is the first time that the three of us feel compelled to address together the urgency of environmental sustainability, its impact on persistent poverty, and the importance of global cooperation. Together, on behalf of our communities, we appeal to the heart and mind of every Christian, every believer and every person of good will. We pray for our leaders who will gather in Glasgow to decide the future of our planet and its people. Again, we recall Scripture: 'choose life, so that you and your children may live' (Dt 30:19). Choosing life means making sacrifices and exercising self-restraint.

All of us—whoever and wherever we are—can play a part in changing our collective response to the unprecedented threat of climate change and environmental degradation.

Caring for God's creation is a spiritual commission requiring a response of commitment. This is a critical moment. Our children's future and the future of our common home depend on it.

1st September 2021
Ecumenical Patriarch Bartholomew • Pope Francis • Archbishop of Canterbury

Message of Ecumenical Patriarch Bartholomew
to UN Secretary-General
António Manuel de Oliveira Guterres
on the occasion of
the International Summit on Climate Action

We are convinced that governments, universities, businesses, civil society, people of faith and all people of good will must unite behind science in a determined and harmonious effort to save God’s creation from human-induced climate change, which is now threatening the natural world and human livelihoods at an unprecedented scale.

Your Excellency António Manuel de Oliveira Guterres, Secretary-General of the United Nations,

We are encouraged by the work that Your Excellency has done to combat climate change during your tenure as Secretary-General of the United Nations and look forward to the further advancement of the response of the international community to this crisis at the upcoming Climate Action Summit. This noble initiative has the potential to reinforce and enforce a solid framework for a post-carbon era along a socially just pathway to its consequent challenges. We are reminded of the nine symposia we hosted on the environment, two of which were co-hosted with your predecessor, His Excellency Kofi Annan.

In view of the Climate Action Summit, we urge you and all leaders of the international community to increase the ambition and accelerate the progress toward meeting the decarbonization targets of the Paris Agreement, as well as to begin looking beyond to the Intergovernmental Panel on Climate Change’s indisputable imperative for net zero emissions as soon as possible. Furthermore, we encourage the world’s economically developed countries to provide the necessary financial support to developing countries in order to facilitate a socially equitable and efficient transition to an environmentally sustainable and climate-friendly course of development. While investment models can be successful, charitable giving must not be overlooked.

This year marks the 30th Anniversary since the Ecumenical Patriarchate’s first encyclical on the protection of the environment. Along the way, the Vatican and the Anglican Communion, as well as the World Council of Churches, have embraced and endorsed September 1st as a global day of prayer for the environment. Through our annual encyclicals, we implore the global community to work together to save the planet. We are convinced that governments, universities, businesses, civil society, people of faith and all people of good will must unite behind science in a determined and harmonious effort to save God’s creation from human-induced climate change, which is now threatening the natural world and human livelihoods at an unprecedented scale. Now more than ever humanity must stand above all cultural and other differences – be they national or religious divisions, historic and partisan enmities, economic and personal interests – in order to ensure a bright future for our children and for generations yet to come.

Finally, please know that our Greek Orthodox Archdiocese of America is in General Consultative Status through ECOSOC and represents the Orthodox Church at the United Nations. Thus, we are prepared to partner in advocacy for the protection of our precious environment.

Thanking Your Excellency for your sincere consideration of our request, we convey to you our Patriarchal prayers and best wishes for the climate saving deliberations at the New York Summit on September 23, 2019.

At the Ecumenical Patriarchate, the tenth of September, 2019

Prayerfully yours,

Archbishop of Constantinople-New Rome and Ecumenical Patriarch

The Ecumenical Throne and the Church of Ukraine

Synodal Letter to the Patriarch of Moscow in the year 1686

The apostolic word is that all things ought to be done for the purpose of edification, whether this concerns what we do or what we say, so that the objective of our actions should be to instruct our neighbor and guide our brother to his benefit. For the divine apostle recommends that neither should we ever cease from seeing all people as our brothers nor should we refrain from advising them toward correction, leading them toward salvation and reminding each of them not to neglect their own promise but rather, with vigilant eyes and focused impulses of the mind, to urge each one of them to their proper healing. This is precisely how, to this very day, those of us who have succeeded the apostles in this promise must conduct ourselves. For reasons known to the omniscient and omnipotent God, who governs all things, our modesty has also inherited this promise among those successors, which is why we have presided over the synodal meeting of our venerable brother hierarchs. There, venerable letters appeared from: 1) the most serene, most Orthodox and divinely crowned royalty, the great principals of Moscovy, their excellencies and brothers Ivan Alexeyevich and Peter Alexeyevich, also emperors of the greater and lesser and white Russia, as well as of many protectorates, along with native lands of the east, west and north, descendants of their forefathers and precious rulers according to the Lord, while at the same time beloved sons of our own innermost selves; and 2) His Beatitude venerable Patriarch Joachim of Moscovy and All Russia, our beloved brother and concelebrant in the Holy Spirit, as well as the most pious and most eminent subject of the aforementioned preeminent and great emperors of the Zaporizhian regiments on both sides of the Dnieper River region, their beloved son and Ataman Ivan Samuilovich.

Wherefore, we declare that, inasmuch as the Eparchy of Kyiv is subjected to the supreme and most holy Ecumenical Throne of Constantinople, it would therefore always have received from this throne the ordination of its hierarch in accordance with the command of the sacred canons; however, inasmuch as this metropolis has been vacant for a number of years now, while much time has also elapsed since the ordination of its authentic hierarch because of certain battles transpiring between the two vast empires; and inasmuch as this moment and occasion has been expediently seized by the enemy of the right, true, holy and blameless faith of Orthodox Christians, sowing weeds and thorns among the wheat (that is to say, within Orthodoxy), which risks becoming subdued by foreign and hostile mentalities; for this reason, then, we have been asked with great respect and heartfelt petition to grant permission to His Beatitude the Patriarch of Moscovy to ordain the Metropolitan of Kyiv whenever this metropolis is deprived of an authentic hierarch, or in the case where its acting hierarch—duly elected in that eparchy by its own bishops, archimandrites, abbots of its holy monasteries, and others, as is customary—is ever defrocked on reasonable grounds, that this community may not henceforth remain unprotected, especially since it is apparent to everyone that this difficult matter is extremely complicated at this time, when the enemy of the truth, namely the devil, is already sowing the weeds of heresy and schismatic teachings. So our preeminent and mighty sovereign kingdom directed that, in response to the request of this most serene and profoundly Christian empire to avoid any kind of hurdle in this case. Wherefore, inasmuch as our modesty happens to preside over the Ecumenical Throne and acknowledges that we must demonstrate as much care as possible to those who require such care, we gladly welcomed this petition as being reasonable and right, meriting an address on our part concerning those things that we have been entrusted from God, which is also why we have deemed it worthy of protecting in writing herewith.

Thus, in recording this with the hierarchs of our holy synod, our most honorable and beloved brothers and concelebrants in the Holy Spirit, we resolve: That the most holy Eparchy of Kyiv should be subjected to the most holy patriarchal throne of the great and God-saved city Moscovy, by which we mean that the Metropolitan of Kyiv should be ordained there, whenever such need arises, by His Beatitude the Patriarch of Moscovy as the one elected by those in that eparchy, namely the right reverend bishops, very reverend archimandrites, righteous abbots of the holy and venerable monasteries, righteous hieromonks, pious clergy, righteous monks, rulers and others, at the exhortation and with the permission of the most distinguished great Ataman there, which has prevailed as the custom in that region, in order to receive from him the said act in writing, while recognizing him as his elder and presiding (hierarch), since he has been ordained by him, rather than by the ecumenical patriarch, as mentioned above, on account of the immense distance and the battles transpiring between the two kingdoms. We adopted a manner of condescension in accordance with the very old custom and granted to him such permission for reasons of οἰκονομία. Nevertheless, whenever this Metropolitan of Kyiv celebrates the sacred, holy and bloodless sacrifice in this diocese, he should commemorate among the first the venerable name of the Ecumenical Patriarch as his source and authority, and as superior to all dioceses and eparchies everywhere, followed by the commemoration of the Patriarch of Moscovy as his elder, without any resistance or refusal whatsoever in this, but accepting it as a reasonable and right act. Whosoever conceives anything contradictory to this, or in any other way seeks to disobey or demonstrate opposition to the command of the Lord, will in return receive appropriate penalties by the Lord as despising the patriarchs, who are the living and breathing images of God. Wherefore, this synodal Letter of Issue was written in declaration and confirmation of this matter in the sacred codex of our Great Church of Christ, and after being recorded, it was handed to His Beatitude Patriarch Joachim of Moscovy in the year of the Lord 1686, the month of June of the 9th indiction.

The Apostolic Succession of the Great Church of Christ

Below is a list of Ecumenical Patriarchs from the Apostle Andrew all the way up to Patriarch Bartholomew today. The Patriarchs who are honored as Saints have a cross (†) next to their name.

  Title Date Served Feast Day
BARTHOLOMEW, Archbishop of
Constantinople-New Rome and
Ecumenical Patriarch
1991-Present 11 June
Dimitrios 1972-1991
Athenagoras 1948-1972
Maximos V 1946-1948
Benjamin 1936-1946
Photios II 1929-1935
Basil III 1925-1929
Constantine VI 1924-1925
Gregory VII 1923-1924
Meletios IV 1921-1923
Germanos V 1913-1918
Joachim III (2nd term) 1901-1912
Constantine V 1897-1901
Anthimos VII 1895-1897
Neophytos VIII 1891-1894
Dionysios V 1887-1891
Joachim IV 1884-1886
Joachim III (1st term) 1878-1884
Joachim II (2nd term) 1873-1878
Anthimos VI (3rd term) 1871-1873
Gregory VI (2nd term) 1867-1871
Sophronios III 1863-1866
Joachim II (1st term) 1860-1863
Cyril VII 1855-1860
Anthimos VI (2nd term) 1853-1855
Germanos IV (2nd term) 1852-1853
Anthimos IV (2nd term) 1848-1852
Anthimos VI (1st term) 1845-1848
Meletius III 1845
Anthimos V 1841-1842
Anthimos IV (1st term) 1840-1841
Gregory VI (1st term) 1835-1840
Constantios II 1834-1835
Constantios I 1830-1834
Chrysanthos 1824-1826
Anthimos III 1822-1824
Eugenius II 1821-1822
Gregory V (3rd term) 1818-1821
Cyril VI 1813-1818
Jeremias IV 1809-1813
Callinicus IV (2nd term) 1808-1809
Gregory V (2nd term) 1806-1808
Callinicus IV (1st term) 1801-1806
Neophytos VII (2nd term) 1798-1801
Gregory V (1st term) 1797-1798
Gerasimos III (1st term) 1794-1797
Neophytos VII (1st term) 1789-1794
Prokopios 1785-1789
Gabriel IV 1780-1785
Sophronios II 1774-1780
Samuel I (2nd term) 1773-1774
Theodosios II 1769-1773
Meletius II 1768-1769
Joannicios III 1761-1763
Seraphim II 1757-1761
Callinicus III 1757
Cyril V (2nd term) 1752-1757
Seraphim I 1733-1734
Jeremias III (1st term) 1716-1726
Kosmas III 1714-1716
Cyril IV 1711-1713
Athanasius V 1709-1711
Neophytos V 1707
Gabriel III 1702-1707
Neophytos IV 1688-1689
Dionysios IV (4th term) 1686-1687
Parthenius IV (5th term) 1684-1685
Athanasius IV 1679 (12 ἡμέραι)
Gerasimos II 1673-1674
Dionysios IV (1st term) 1671-1673
Methodius III 1668-1671
Clement 1667
Parthenius IV (2nd term) 1665-1667
Gabriel II 1657 (8 ἡμέραι)
Parthenius III 1656-1657
Joannicius II (3rd term) 1653-1654
Parthenius I 1639-1644
Neophytos III 1636-1637
Athanasius III (1st term) 1634
Anthimos II 1623
Gregorios IV 1623
Timothy II 1613-1620
Cyril I Lucaris (overseer) 1612
Neophytos II (2nd term) 1607-1612
Raphael II 1603-1607
Meletius I Pigas (overseer) 1597-1598
Theopanes I 1597
Gabriel I 1596
Theoliptos II 1585-1586
Pachomius II 1584-1585
Jeremias II (2nd term) 1580-1584
Metrophanes III (2nd term) 1579-1580
Jeremias II (1st term) 1572-1579
Metrophanes III (1st term) 1565-1572
Joasaph II 1556-1565
Dionysios II 1546-1556
Joannicios I 1526
Jeremias I 1522-1545
Theoliptos I 1513-1522
Nifon II (2nd term) 1497-1498
Maximos IV 1491-1497
Symeon I (3rd term) 1482-1486
Maximos III 1476-1481 November 17
Raphael I 1475-1476
Symeon I (2nd term) 1471-1475
Dionysios I 1467-1471
Symeon I (1st term) 1466
Mark II 1466
Joasaph I 1465-1466
Gennadios II (3rd term) 1464
Sophronios I 1463-1464
Gennadios II (2nd term) 1462
Isidore II 1456-1462
Gennadios II Scholarios (1st term) ἔαρ 1454-1456
Athanasius II 1450-1453
Gregory III Mammas 1443-1450
Metrophanes II 1440-1443
Joseph II 1416-1439
Euthymios II 1410-1416
Matthew I 1397-1410
Kallistos II Xanthopoulos 1397 November 22
Antonius I 1389-1390, 1391-1397
Alexios Stoudites 1025-1043
Akakios 471-489
Anastasios 730-753
Anatolios 449-458 July 3
Timothy I 511-518
Dionysios IV (3rd term) 1682-1684
James (2nd term) 1685-1686
Kallistos I 1350-1354, 1355-1363 June 20
Philotheos Kokkinos 1354-1355, 1364-1376 October 11
Makarios 1376-1379, 1390-1391
Neilos 1379-1388
Dionysios IV (5th term) 1693-1694
Joachim I (1st term) 1498-1502
Cyprian I (1st term) 1707-1709
Cyril II (2nd term) 1635-1636
James (3rd term) 1687-1688
Parthenios IV (3rd term) 1671-1673
Nifon II (3rd term) 1502 August 11
Paisios II (1st term) 1726-1732
Jeremias II (3rd term) 1587-1595
Matthew II (1st term) 1596
Cyril I (5th term) 1634-1635
Joannicius II (2nd term) 1651-1652
Pachomios I (2nd term) 1504-1513
Matthew II (2nd term) 1598-1602
Cyril I (2nd term) 1620-1623
Parthenius II (2nd term) 1648-1651
Joachim I (2nd term) 1504
Athanasius III (2nd term) 1652 (15 ἡμέραι)
Nifon II (1st term) 1486-1488
Parthenius IV (4th term) 1675-1676
Cyril II (3rd term) 1638-1639
Dionysios I (2nd term) 1488-1490 November 23
Neophytos II (1st term) 1602-1603
Matthew II (3rd term) 1603 (ὀλίγαι ἡμέραι)
Cyril I (3rd term) 1623-1633
Cyril II (1st term) 1633
Cyril I (6th term) 1637-1638
Dionysios IV (2nd term) 1676-1679
Parthenius II (1st term) 1644-1646
Cyril III (2nd term) 1654 (14 ἡμέραι)
Joannicius II (1st term) 1646-1648
Cyril I (4th term) 1633-1634
Paisios I (2nd term) 1654-1655
Joannicius II (4th term) 1655-1656
Paisios I (1st term) 1652-1653
Parthenius IV (1st term) 1657-1662
Cyril III (1st term) 1652
James (1st term) 1679-1682
Dionysios III (3rd term) 1662-1665
Samuel I (1st term) 1763-1768
Callinicus II (1st term) 1688
Callinicus II (2nd term) 1689-1693
Isidore I 1347-1349
John XIV Kaletas 1334-1347
Isaias 1323-1334
Gerasimos I 1320-1321
John XIII Sweet 1316-1320
Nifon I 1311-1315
John XII 1294-1304
Athanasius I 1289-1293, 1304-1310 October 28
Gregory II 1283-1289
John XI Vekkos 1275-1282
Joseph I 1267-1275, 1282-1283 October 30
Germanos III 1267
Nikiforos II 1260-1261
Arsenios Autoreianos 1255-1260, 1261-1267 October 28
Manuel II 1240-1255
Methodius II 1240
Germanos II 1222-1240
Manuel I Charitopoulos 1215-1222
Maximos II 1215
Theodore II the Peaceful 1213-1215
Michael IV Autoreianos 1207-1213
John X Camateros 1198-1206
George II Xifilinos 1191-1198
Dositheos 1190-1191
Leontius Theotokitis 1189-1190
Nikitas II Mountanis 1187-1189
Basil II Camateros 1183-1186
Theodosius Vorradiotis 1178-1183
Chariton Eugeniotis 1177-1178
Michael III 1170-1177
Luke Chrysovergis 1156-1169
Constantine IV Chliarinos 1154-1156
Callinicus II (3rd term) 1694-1702
Neophytos I 1153
Cyprian I (2nd term) 1713-1714
Jeremias III (2nd term) 1732-1733
Theodotos II 1151-1153
Neophytos VI (1st term) 1734-1740
Paisios II (2nd term) 1740-1743
Neophytos VI (2nd term) 1743-1744
Paisios II (3rd term) 1744-1748
Nicholas IV Mouzalon 1147-1151
Cyril V (1st term) 1748-1751
Paisios II (4th term) 1751-1752
Kosmas II the Atticus 1146-1147
Michael II the Kourkouas 1143-1146
Leo Styppis 1134-1143 November 12
John IX Ieromnemon 1111-1134
Nicholas III the Kyrdiniates 1084-1111
Efstratius Garidas 1081-1084
Kosmas I of Jerusalem 1075-1081 January 2
John VIII Xifilinos 1063-1075 August 30
Constantine III Leichoudis 1059-1063 July 29
Michael I Kiroularios 1043-1059
Efstathius 1020-1025 May 31
Sergius II 999-1019 April 12
Sisinius II 996-998
Nicholas II Chrysovergis 984-996 December 16
Antonios III the Studite 974-980
Basil I Skamandrinos 970-974
Polyeuktos 956-970 February 5
Theophylaktos 931-956
Tryphon 928-931 April 19
Stephanos II 925-928 July 18
Euthymios 907-912 August 5
Nicholas I Mysticos 901-907, 912-925 May 16
Antonios II Kauleas 893-901 February 12
Stephanos I 886-893 May 18
Photios I 858-867, 877-886 February 6
Ignatius I 846-858, 867-877 October 23
Methodius I 842-846 June 14
John VII Grammatikos 836-842
Antonius I Kassimatis 821-836
Theodotos I Kassiteras 815-821
Nikiforos I 806-815 June 2
Tarasios 784-806 February 25
Paul IV 780-784
Nikitas I 766-780
Constantine II 754-766
Germanos I 715-730 May 12
John VI 712-714
Cyrus 706-711 January 8
Callinicus I 693-705 August 23
Paul III 687-693 September 2
George I 679-686 August 18
Theodore I 677-679, 686-687 December 27
Constantine I 675-677 August 9
John V 669-675 August 18
Thomas II 667-669 November 15
Peter 654-666
Paul II 641-653
Laurentios 154-166
Pyrrhos 638-641, 654
Sergius I 610-638
Thomas I 607-610 March 21
Cyriacus (Cyril) 595-606 October 27
John IV the Fasting 585-595 September 2
John III Scholastikos 565-577 February 21
Eutychius 552-565, 577-582 April 6
Menas 536-552 August 25
Anthimos I 535-536
Epiphanius 520-535 August 25
John II 518-520 August 25
Macedonius II 495-511 April 25
Euphemius 489-495
Fravitas 489
Gennadios I 458-471 November 17
Flavian 446-449 February 16
Proclus 434-446 November 20
Maximian 431-434 April 21
Nestorius 428-431
Sisinius I 426-427 October 11
Atticus 406-425 January 8
Arsacius 404-405 October 11
John I Chrysostom 398-404 November 13
Nectarius 381-397 October 11
Maximus the Cynic 380
Gregory the Theologian 379-381 January 25
Demophilus 370-380
Evagrius 370
Eudoxius (of Antioch) 360-370
Macedonios I 342-346, 351-360
Eusebios of Nikomedeia 339-342
Paul I 337-339, 341-342, 346-351 November 6
Alexandros 314-337 August 30
Metrophanes I 306-314 June 4
Probos 303-315
Ruphinos I 284-293
Dometios --
Titos 242-272
Eugenios I 240-265
Castinos 230-237 January 25
Cyriacos I 214-230
Philadelphos 211-217
Mark 198-211
Olympianos 187-198
Pertinax 169-187
Alypios (Olympios) 166-169
Euzoios 148-154
Athenodoros (Athenogenes) 144-148
Polycarp II 141-144
Felix 136-141
Eleutherios 129-136
Diogenes 114-129
Sedekion 105-114
Plutarch 89-105
Polycarp I 69-89
Onesimos 54-68 February 15
Stachys the Apostle 38-54 October 31
Andrew the Apostle and Founder of the Church of Constantinople Α´ αἰών 30 November