Saint Jean Ier
Pape (53e) de 523 à 526
et martyr (+ 526)
Après une ambassade à Constantinople où il fut reçu comme l'apôtre Pierre lui-même, il mourut de faim et de soif, privé de nourriture, victime des persécutions du roi Théodoric dans une prison de Ravenne. Les fidèles l'enterrèrent avec les honneurs réservés aux martyrs.
Mémoire de saint Jean Ier, pape et martyr. Envoyé à Constantinople auprès de
l'empereur Justinien par le roi arien Théodoric, il fut le premier des évêques
de Rome à célébrer solennellement la messe de Pâques dans l'église de Sainte
Sophie; à son retour, il fut suspecté par le roi Théodoric et indignement jeté
en prison à Ravenne, où la faim et la soif le firent bientôt succomber
glorieusement en 526.
Martyrologe romain
SOURCE : https://nominis.cef.fr/contenus/saint/1179/Saint-Jean-Ier.html
Saint Jean Ier, pape
et martyr
Le pape Jean Ier
(523-526) fut victime de la persécution exercée contre l'Eglise catholique par
le roi arien Théodoric qui, de Ravenne, régnait sur toute la Péninsule
italienne. Après avoir envoyé le pape à Constantinople pour une mission vouée
d'avance à l'échec, Théodoric le jeta à son retour dans une prison de Ravenne,
où il le laissa mourir de faim (526).
Saint Jean 1er,
Pape et martyr
Fils de Constance, Jean
naquit en Toscane, vers 460, probablement dans la très ancienne ville de Senas.
Il fit à Florence de brillantes études qu'il acheva à Rome. Entré dans les ordres,
il fut pendant trente ans fonctionnaire de la Curie où il se distingua autant
par la science que par la piété.
Le saint pape Gélase I°
le créa cardinal-prêtre au titre de Pammaque. Il servit fidèlement Atanase II
et saint Symmaque, puis il fut l’archidiacre de saint Hormidas auquel il
succéda le 13 août 523.
Le roi des Ostrogoths,
Théodoric le Grand [1], de religion arienne mais tolérant aux catholiques dont
étaient sa mère, sa femme (Aldoflède, sœur de Clovis) et quelques uns de ses
ministres (Cassiodore et Boèce), n'en était pas moins le chef naturel des
hérétiques qui se devait de prendre leur défense lorsqu'ils furent frappés
(524) par un édit de l'Empereur Justin-Auguste le Catholique (518-527) : «
fermeture immédiate de toutes les églises ariennes de Constantinople ;
exclusion de toutes fonctions publiques, civiles et militaires, pour tous les
citoyens reconnus comme sectateurs ariens. » En 525, Théodoric fit venir à
Ravenne Jean I° qu'il croyait complice de Justin et le mit à la tête d'une ambassade
envoyée à Constantinople pour obtenir le retrait des mesures prises contre les
ariens : « Vous irez trouver Justin, commandait le Roi au Pape, et obtiendrez
de lui de ma part : retrait de son édit, réouverture de toutes les églises
ariennes et admission, en leur sein, de tous les apostats du catholicisme.
Sinon, craignez de vives représailles anti-catholiques. » Et le Pape de
répondre au Roi : « Me voici devant toi, fais-moi ce que tu voudras ; mais je
ne te promets rien au sujet des réconciliés ; leur situation n'est-elle pas
dangereuse et irritante ? Comment obtenir que ces instables soient autorisés à
faire retour à l'hérésie ? Pourtant, hors cette impossibilité notoire, pour le
reste, avec l'aide de Dieu, je pense pouvoir te satisfaire et je ferai tout
pour t'être agréable et te rapprocher de Justin. »
Accompagné de cinq
évêques et de quatre sénateurs à la tête d'une brillante suite, Jean I°
s'embarqua (novembre 525) pour un voyage d'un mois au bout duquel il fut reçu à
Constantinople (décembre 526) « comme saint Pierre lui-même » par l'Empereur
prosterné qui voulut se faire couronner une seconde fois. Jean I° qui avait
suivi les fêtes de la Nativité à Sainte-Sophie, y célébra en latin la liturgie
pascale (19 avril 526). L'Empereur n'accorda cependant pas ce que réclamait
Théodocic : « Sans doute restituerai-je un jour aux ariens leurs églises
confisquées ; il est possible, éventuellement, qu'on autorise leur culte sous
certaines conditions ; par contre, aucune possibilité, pour un arien, d'accéder
à des fonctions publiques. » Quand Jean I° revint à Ravenne, Théodoric qui
avait déjà fait assassiner Boèce (30 octobre 525), fit jeter le Pape avec sa
suite en prison où il mourut de faim et de soif, le 18 mai 526. Théodoric
mourut au mois d'août suivant.
Rome doit à Jean Ier
d'avoir terminé le cimetière Saints-Nérée-et-Achillée et d'avoir restauré ceux
des Saints-Félix-et-Adaucte et de Sainte-Priscille ; il fit relever la
basilique Sainte-Pétronille, et orner richement la confession de la basilique
Saint-Paul ; il dota quelques autres églises (Saints-Apôtres-Pierre-et-Paul,
Sainte-Marie, Saint-Laurent). C'est à son initiative, qu'à partir des travaux
qu'il fit faire à Boniface et à Bonus, au moine Denys le Petit [2], l'Eglise
romaine fixa la date de Pâques [3]. Toujours sur les indications de Denys le
Petit, il abandonna l’ère de Dioclétien pour compter les années à partir de la
naissance du Christ. À l'imitation de quelques uns de ses prédécesseurs
(Célestin Ier, Léon le Grand et Gélase), il travailla à l'élaboration du chant
romain, préparant ainsi un terrain favorable à la grande œuvre de saint
Grégoire le Grand.
[1] Théodoric le Grand,
né vers 455, fils Théodomir, de la race royale des Amales, fut, à sept ans,
envoyé comme otage à Constantinople où il apprit à parler couramment le grec et
le latin. Ayant contribué (476) à rétablir l'empereur Zénon qui avait été
détrôné, il reçut les titres de patrice, de maître de la milice (483) et de
consul (484). Comme il menaçait Constantinople, Zénon l’envoya en Italie
combattre Odoacre. Théodoric battit les Hérules sur l'lsouzo (28 août 489) et à
Vérone (30 septembre 489). Odoacre reprit Milan, mais battu sur l'Adda, il
s’enferma dans Ravenne que prit Théodoric après un siège de trois ans (26
février 493) ; Odoacre capitula, et Théodoric le fit poignarder (15 mars 493).
Devenu maître de l'ltalie, de la Rhétie, du Norique, de la Pannonie et de
l'lllyrie, Théodoric voulut refaire l'Empire d'Occident, en unissant les Goths
et les Romains en une seule nation. S'entourant d'une cour, il fit revivre les
anciens cadres de Rome (le sénat, les fonctionnaires, le préfet du prétoire),
et partagea les responsabilités entre Romains et Barbares. Il eut comme
ministres et conseillers les derniers représentants de la culture latine (Cassiodore,
Boèce, Symmaque). Sous son règne l'ltalie retrouva la prospérité. Théodoric
tenta d'exercer l'hégémonie sur les autres nations barbares : il maria ses
filles à des princes wisigoths ou burgondes, et il épousa la sœur de Clovis.
Tuteur de son petit-fils Amalric roi des Wisigoths (507), il régna sous son
nom, chassa l'usurpateur Gésalic, battit un fils de Clovis devant Arles et
conserva la Septimanie aux Wisigoths. Cependant, les Goths, caste militaire
exclue des emplois civils et du gouvernement, contestaient la romanisation,
tandis que les Romains et l'Eglise se méfiaient de lui parce qu’il adhérait à
l'hérésie arienne. Il mourut à Ravenne le 30 août 526.
[2] Denys le Petit («
Exiguus »), ainsi surnommé par humilité, était un moine, scythe de naissance, «
mais tout à fait romain d'éducation » et savant. Enfant abandonné, il aurait
été recueilli par des moines goths, éduqué par eux, et serait devenu moine à
son tour et peutêtre abbé d’un monastère de Rome. D’aucuns supposent plutôt
qu’il naquit en Géorgie ou en Arménie septentrionale, qu’il aurait été envové
très jeune dans le monastère de Mabug (province d'Antioche), où il aurait été
élevé et aurait fait profession religieuse. Il aurait quitté Mabug pour fuir
les agitations monothéliques et résister aux tendances hérétiques de l'Eglise
syrienne. Il serait alors venu à Constantinople, où il aurait perfectionné ses
connaissances et fréquenté les classes les plus cultivées de la capitale. Ce
qui paraît certain, c'est que Denys fut le chef des archives pontificales qui
étaient conservées au couvent Saint-Athanase. Tout porte à croire qu'il vint à
Rome aux environs de 500, et qu'il y mourut vers 545. Denys, helléniste hors
pair, traduisit en latin de nombreuses œuvres grecques, hagiographiques, philosophiques
ou théologiques. Outre qu’il fut le computiste que l’on sait, il fut aussi un
canoniste qui exerça une grande influence.
[3] Chez les juifs,
Pâques, la plus solennelle des fêtes, est célébrée à la pleine lune du premier
mois : 14 nisan. A partir de cette réalité, il y eut deux interprétations dans
le christianisme primitif : l'Orient s'en tint à la lettre (coutume byzantine)
pour solemniser Pâques le jour de la semaine où tombe le 14 nisan ; l’Occident
(coutume romaine), célèbra Pâques le dimanche qui suit le 14 nisan. Les deux
usages coexistent, et quand saint Polycarpe de Smyrne rend visite au pape
Anicet, l’un et l'autre demeurent sur leurs positions respectives. Vingt ans
plus tard, le pape Victor I° convoque un concile à Rome pour imposer l'usage
romain du dimanche. Au nom des évêques orientaux, Polycrate d'Ephèse proteste :
« Je me réclame de mes sept prédécesseurs, gardiens fidèles de notre antique
tradition orientale. » Bientôt toutefois, le conflit s'apaise, et seule la
petite secte des « quartodécimans » demeurent intraitables pour s'en ternir à
la tradition juive du 14 nisan. Au concile de Nicée (325), la « synodique »
(lettre circulaire épiscopale), adressée aux alexandrins, croit avoir réalisé
un accord définitif : « Bonne nouvelle très chers Frères : l'accord se trouve
enfin scellé entre nous, au sujet de la date de notre très sainte Pâques. Grâce
à vos prières : question réglée. Tous nos frères orientaux qui, sur ce point,
différaient des romains, avec vous et tous ceux qui désormais suivront, vont
maintenant célébrer la grande fête chrétienne en même temps. Unanimité totale
sur ce point : le dimanche après la pleine lune qui suit l'équinoxe de
printemps. » Or nul n'a remarqué les divergences des calendriers : en
Alexandrie l'équinoxe tombe le 21 mars, ce qui met Pâques entre le 22 mars et
le 25 avril ; à Rome, l'équinoxe tombe le 25 mars, ce qui met Pâques entre le
25 mars et le 21 avril (calendrier julien). Les débats à ce propos resteront
donc ouverts puisque le comput alexandrin est différent du comput romain. En
525, Jean I° ordonne à Boniface et Bonus de faire une enquête ; ils consultent
un moine scythe établi à Rome, Denys le Petit qui, grand traducteur,
hagiographe, canoniste et surtout computiste, examine, pèse et légifère : « Puisque
526 est une année embolique ou emboline (avec mois intercalaire), Pâques
tombera le 19 avril 526. » Quant aux calculs passés et à venir, les directives
sont tout aussi nettes : « On s'en tiendra au cycle alexandrin de 19 ans,
approuvé par le concile de Nicée voilà deux siècles : 235 mois lunaires
correspondant, à 2 heures près à 19 années juliennes. »
SOURCE : http://missel.free.fr/Sanctoral/05/18.php
Saint Jean I (523-526)
Il naquit en Toscane. Son
pontificat fut troublé par les hostilités déclenchées par l’empereur Théodoric.
Il fut martyrisé à
Ravenne où il était prisonnier.
SOURCE : http://eglise.de.dieu.free.fr/liste_des_papes_04.htm
Saint Jean Ier, né en
Toscane vers 470 fut pape du 15 août 523 à sa mort le 18 mai 526. Son règne
dura deux ans et 9 mois. Il est considéré comme un martyr par les catholiques
et est fêté le 27 mai.
L'empereur ostrogoth
arien Théodoric le Grand envoya le pape contre son gré à Byzance pour qu'il
tente de faire adoucir un édit de l'empereur Justinien contre l'arianisme.
C'est le premier pape reçu à Constantinople. L'accueil est chaleureux, mais son
ambassade auprès de l'empereur Justin n'est pas couronnée de succès. À son
retour à Rome, Jean fut arrêté par Théodoric qui le suspectait d'avoir comploté
contre lui à Byzance. Il fut retenu à Ravenne où il mourut.
SOURCE : http://www.lessignets.com/signetsdiane/calendrier/mai/18.htm
Le pape Jean Ier, originaire de Toscane, fut élu sur le siège de Pierre en 523.
Son pontificat coïncide avec une période de grande ferveur dans l’Église qui
est alors vivante et vigoureuse, comme en témoignent la réunion de conciles
provinciaux et l’ordination de plusieurs nouveaux évêques.
Le nom de Jean Ier est associé à la fixation de la date de Pâques selon le
cycle toujours en vigueur dans l’Église latine. Jean Ier s’est également révélé
attentif aux biens d’Église. C’est lui qui, entre autres, fit restaurer le
cimetière Sainte Priscille, achever celui des saints Nérée et Achille,
restaurer la basilique Sainte Pétronille. Mais surtout, Jean Ier s’est trouvé
rapidement impliqué dans le conflit qui opposait le roi arien Théodoric, maître
de la péninsule italienne, et l’empereur Justin Ier. Théodoric contraignit Jean
à se rendre auprès de l’empereur : il était chargé d’obtenir de ce dernier
qu’il renonce à faire pression sur les ariens pour les amener à l’orthodoxie,
qu’il favorise le retour à l’arianisme des ariens déjà convertis et leur
rendent les églises confisquées.
Jean arriva à Constantinople en 525-526. Il fut accueilli triomphalement en
tant que successeur de Pierre. L’empereur voulut être couronné à nouveau des
mains de Jean. Enfin, Jean célébra solennellement la fête de Pâques (526) en
l’église Sainte-Sophie. À son retour à Ravenne, il fut jeté en prison par
Théodoric, l’empereur Justin n’ayant pas obtempéré.
Jean y mourut de faim le 18 mai 526. Quelques années plus tard, son corps fut
ramené à Rome. Les appréciations portées sur sa mission ont été diverses. Il
n’en reste pas moins que pour l’Église, il a fait preuve d’un immense courage.
SOURCE : http://alexandrina.balasar.free.fr/jean01_pape.htm
"Le Seigneur fait grâce !". On fait mémoire en ce jour
du Pape Jean Ier. Le temps fort de son service de l'Église du Christ, au
début du 6e siècle, sera un voyage pastoral complexe et difficile. Il se
déplaça de Rome à Byzance (Constantinople) pour améliorer les relations
distendues entre ces deux "poumons de la Chrétienté". Théodoric
l'empereur d'Occident, qui résidait à Ravenne en Italie, fut mécontent du
demi-échec de ce voyage. Il fit jeter le Pape Jean en prison où il le laissa
mourir de faim, le 18 mai 526.
Rédacteur : Frère Bernard Pineau, OP
SOURCE : http://www.lejourduseigneur.com/Web-TV/Saints/Jean-1er-pape
St Jean Ier, pape et
martyr
Translation à St-Pierre de Rome le 27 mai 530. Pape de 523 à 526. Mort de faim
en prison le 18 mai 526.
Les calendriers indiquent ce jour Reportatio Iohannis Papae. Son culte
liturgique se développa au XIe siècle et il fut au calendrier au XIIe siècle.
Leçon des Matines avant 1960
Neuvième leçon. Jean, né dans l’Étrurie gouverna l’Église sous l’empire de
Justin l’Ancien, qu’il alla voir à Constantinople pour implorer son secours,
parce que Théodoric ravageait l’Italie. Dieu signala par des miracles le voyage
du Pontife. Un homme de condition lui ayant prêté, pour se rendre à Corinthe,
le cheval dont sa femme se servait, comme étant très doux, il arriva que, dans
la suite, cet animal, rendu à son maître, se montra dès lors tellement
intraitable que, toutes les fois que sa maîtresse voulait le monter, il
s’agitait et se secouait jusqu’à ce qu’il l’eût jetée à terre, comme s’il fût
indigné de porter une femme, après avoir porté le Vicaire de Jésus-Christ ;
aussi le mari et la femme donnèrent-ils le cheval au Pontife. Mais un prodige
plus grand eut lieu à Constantinople, à l’entrée de la porte d’Or : car le
saint Pape y rendit la vue à un aveugle, en présence d’une foule immense qui
était accourue avec l’empereur au-devant du Pontife, pour lui rendre honneur.
Le monarque se prosterna même à ses pieds et lui témoigna sa vénération. Les
affaires étant réglées avec l’empereur, Jean retourna en Italie et écrivit
aussitôt à tous les Évêques de ce pays, leur ordonnant de consacrer au culte
catholique les églises des Ariens et ajoutant ces paroles : « Nous-même, durant
le séjour que nous avons fait à Constantinople, pour le bien de la religion
catholique et à cause du roi Théodoric, nous avons consacré dans ces contrées
comme églises catholiques, toutes celles que nous avons pu recouvrer ».
Théodoric, irrité de cette conduite, usa de ruse pour attirer le Pape à Ravenne
et le fit jeter en prison. L’insalubrité du lieu et les dures privations que
Jean eut à subir, mirent fin à sa vie en peu de jours. Il avait siégé deux ans,
neuf mois et quatorze jours, et sacré durant ce temps quinze Évêques. Théodoric
mourut peu après ; et saint Grégoire raconte à son sujet qu’un ermite vit ce
prince précipité dans le cratère de Lipari, en présence du Pape Jean et du
patricien Symmaque, qu’il avait aussi fait mourir : en sorte que ces deux
hommes, de la mort desquels il était coupable, auraient assisté comme juges à
sa terrible fin. Le corps de Jean, porté de Ravenne à Rome, fut enseveli dans
la basilique de Saint-Pierre.
Dom Guéranger, l’Année Liturgique
La palme du martyre n’a pas été conquise par ce saint pape dans une victoire
remportée sur quelque prince païen ; il l’a gagnée en luttant pour la liberté
de l’Église contre un roi chrétien. Mais ce roi était hérétique, et par
conséquent ennemi de tout pontife zélé pour le triomphe de la vraie foi. La
situation du vicaire de Jésus-Christ ici -bas est une situation de lutte, et
souvent il arrive qu’un pape est véritablement martyr sans avoir versé son
sang. Saint Jean Ier, que nous honorons aujourd’hui, n’a pas succombé sous le
glaive ; un indigne cachot a été l’instrument de son martyre ; mais bien
d’autres pontifes brilleront au ciel en sa compagnie, sans avoir même porté le
poids des chaînes : le Vatican a été leur Calvaire. Ils ont vaincu et ils ont
succombé sans éclat, laissant au ciel le soin de venger leur cause : tel fut
entre autres l’angélique Clément XIII au siècle dernier.
Celui qui paraît aujourd’hui sur le Cycle exprime dans sa conduite la pensée
qui doit inspirer tout membre de l’Église, s’il est digne de sa mère. Saint
Jean Ier nous apprend que nous ne devons jamais pactiser avec l’hérésie, ni
prendre part aux mesures qu’une politique mondaine croit devoir instituer pour
lui assurer des droits. Si les siècles, aidés de l’indifférence religieuse des
gouvernements, ont légué la tolérance et même le privilège de l’égalité aux
sectes qui ont rompu avec l’Église, nous pouvons subir cette situation qui est
la plus grave atteinte à la constitution chrétienne d’un État ; mais notre
conscience catholique nous interdit de la louer et de la considérer comme un
bien. En quelque condition que la divine Providence nous ait placés, nous n’en
devons pas moins puiser nos inspirations dans la foi de notre baptême, dans
l’enseignement et dans la pratique infaillibles de l’Église, hors desquels il
n’y a que contradiction, péril et naufrage.
Vous avez cueilli la palme, saint Pontife, en confessant la sainteté immaculée
de l’Église. Cette Épouse du Fils de Dieu « n’a ni tache ni ride [1], » comme
nous dit l’Apôtre ; et c’est pour cela qu’elle ne peut habiter avec l’hérésie
dans la terre que son Époux divin lui a assignée en dot. Des jours sont venus
où les hommes, épris des calculs et des intérêts de ce monde passager, ont
résolu de régler la société humaine sans plus tenir compte des droits du Fils
de Dieu, de qui procède tout ordre social comme toute vérité. Ils ont refoulé
l’Église dans le cœur de ses fidèles, et se sont complus à élever de toutes
parts des temples pour les sectes qui se sont révoltées contre elle. Le
catholique Mexique a vu s’accomplir cet attentat au grand jour, et Dieu ne l’a
pas laissé sans vengeance. Saint Pontife, réveillez dans les cœurs des
chrétiens d’aujourd’hui le sentiment du droit imprescriptible de la vérité
divine. Nous pourrons alors nous abaisser devant les nécessités imposées par le
triomphe fatal de l’erreur, dans l’âge qui nous a précédés, sans accepter comme
un progrès l’égalité que l’on affecte d’établir entre l’erreur et la vérité.
Dans votre prison, vaillant martyr, vous avez proclamé le droit de l’Église
unique ; au milieu de la défection prédite par l’Apôtre [2], gardez-nous des
lâches complaisances, des entraînements funestes, de la légèreté coupable qui
fait tant de victimes en ces jours ; et que notre dernière parole, au sortir de
ce monde, soit celle que le Fils de Dieu a daigné nous apprendre lui-même : « O
vous qui êtes notre père, que votre Nom soit sanctifié, que votre règne arrive
! »
[1] Eph. V, 27.
[2] II Thess. II, 3.
Bhx Cardinal Schuster, Liber Sacramentorum
Ce saint Pontife a le titre de martyr, parce qu’il mourut de privations et de
misère à Ravenne, victime de la politique arienne du roi Théodoric. Dans ses
Dialogues, saint Grégoire le Grand parle des miracles accomplis par saint Jean
Ier durant son voyage à Constantinople [3], et de la guérison d’un aveugle,
opérée par lui aux portes de la ville impériale et dont le souvenir était
encore vivant chez les Grecs au temps de saint Grégoire. Épuisé par les peines
et les travaux, Jean Ier mourut le 18 mai 526, mais son corps, transporté à
Rome, fut déposé dans un tombeau situé sous le portique de la basilique
vaticane le 27 seulement, jour auquel Usuard attribue sa mémoire.
L’épigraphe sépulcrale de Jean Ier a été conservée seulement, mais affreusement
mutilée, dans le recueil des inscriptions de la basilique vaticane (Bibl. Nat.
de Paris, fonds lat. 8071). De Rossi l’a reconstituée tant bien que mal :
(Quisquis • ) AD • AETERN[a]M • FESTINAT • TENDERE • VTTAM
(Ille • viam • ex)QVIRAT • QVA • LICET • IRE • PIIS
TRAMITE • QVO • FRETVS • CAELESTIA • REGNA • SACERDOS
INTRAVIT • MERITIS • ANTE • PA(rata) • SVIS
... MAGIS • VIVENS • COMMERCIA • GRATA • PEREGIT
PERDIDIT • VT • POSSET • SEMPER • HABERE • DEVM
ANTISTES • DOMINI • PROCVMBIS • VICTIMA • CHRISTI
PONTIFICES • SVMMO • SIC • PLACVERE • DEO
Que celui qui a hâte d’arriver à la vie éternelle,
Recherche la route battue par les saints.
Par cette route, aplanie par ses mérites,
Ce Pontife arriva au royaume céleste.
Ici-bas il fit un heureux échange,
II donna sa vie pour posséder Dieu éternellement.
Toi, ô Prêtre du Seigneur, tu succombas, victime du Christ ;
C’est ainsi que les Pontifes se rendirent agréables au grand Dieu.
La légation de Jean Ier à Constantinople est importante pour l’histoire de la
primauté pontificale, qui, à cette occasion, fut solennellement reconnue par
les Byzantins, si bien que l’empereur Justin voulut recevoir à nouveau, des
mains de Jean, le diadème impérial, quoiqu’il eût déjà été couronné par le
patriarche Épiphane. Marcellin ajoute même (Philoxeno et Probo conss.) que Jean
: Dexter dextrum Ecclesiae insedit solium, dieque Domini nostri resurrectionis,
plena voce, romanis precibus celebravit. Pour exprimer la suprématie de Rome,
non seulement le Pontife fut donc placé à droite, mais le jour même de Pâques
il célébra le Sacrifice solennel romanis precibus, c’est-à-dire selon le rit
habituel de Rome.
Jean Ier fut très favorable au culte des martyrs, et le Liber Pontificalis lui
attribue des réparations fort importantes dans les cimetières de Priscille, de
Félix et Adauctus et de Domitille.
La messe [4], durant le temps pascal, est du Commun de ce temps ; hors de ce
temps, c’est la messe Sacerdótes Dei. Dans l’un et l’autre cas, les collectes
sont celles mêmes de la messe Sacerdótes Dei.
[3] Lib. III, c. 2. P. L., LXXVII, col. 221.
[4] Avant 1942.
Dom Pius Parsch, le Guide dans l’année liturgique
Saint Jean. — Le saint pape régna de 523 à 526. Il fit le voyage de
Constantinople pour demander secours à l’empereur Justin II contre le roi
arien, Théodoric. A son retour, Théodoric l’invita traîtreusement à se rendre à
Ravenne. Il le fit jeter dans une prison sordide où il mourut de faim le 18 mai
526. Son corps fut transporté à Rome dans l’église Saint-Pierre. Jean, entre
autres mérites, développa le culte des martyrs.
SOURCE : http://www.introibo.fr/27-05-St-Jean-Ier-pape-et-martyr
Pope Saint John I
Memorial
Profile
Priest in Rome. 53rd pope in 523. Italy's ruler, Theodoric the Goth, was an Arian. For a while he
let Catholics alone,
but in later life became suspicious of everyone, imagining conspiracies and
attempts to seize his throne. He tried to involve Pope John in his political machinations. John
led a delegation to Constantinople to negotiate with
Emperor Justin I; he was the first pope to travel to Constantinople, and while there crowned Justin.
The mission was successful, but Theodoric thought John and Justin I had plotted
against him. While returning to Rome, John was kidnapped and imprisoned by Theodoric's soldiers; he died in custody.
Born
in Populonia,
Tuscany, Italy
Papal Ascension
Died
18 May 526 of thirst and starvation in prison in Ravenna, Italy of natural causes
Name Meaning
God is gracious; gift of
God
Canonized
Additional Information
Popes Through the Ages, by Joseph Brusher
For All The Saints, by Katherine Rabenstein
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SOURCE : https://web.archive.org/web/20090521091642/http://saints.sqpn.com/saintj37.htm
Pope St. John I
Died at Ravenna on
18 or 19 May (according to the most popular calculation), 526. A Tuscan by birth and the son of Constantius, he
was, after an interregnum of seven days, elected on 13 August, 523, and occupied the Apostolic see for two years, nine months, and seven days.
We know nothing
of the matter of his administration, for his Bullarium contains
only the two letters addressed to an Archbishop Zacharias and to
the bishops of Italy respectively,
and it is very certain that both are apocryphal.
We possess information —
though unfortunately very vague — only about his journey
to Constantinople, a journey which appears to have had results of great
importance, and which was the cause of his death.
TheEmperor Justin, in his zeal for orthodoxy,
had issued in 523 a severe decree against
the Arians,
compelling them, among other things, to surrender to the Catholics the churches which
they occupied. Theodoric,
King of the Ostrogoths and
of Italy,
the ardent defender of Arianism,
keenly resented these measures directed against his coreligionists in the Orient,
and was moreover highly displeased at seeing the progress of a mutual
understanding between the Latin and Greek
Churches, such as might favour certain secret dealings between
the Roman senators and the Byzantine Court, aiming at the
re-establishment of the imperial authority in Italy.
To bring pressure to bear upon the emperor, and force him to moderate his
policy of repression in regard to the heretics, Theodoric sent
to him early in 525 an embassy composed of Roman senators, of which
he obliged the pope to assume the
direction, and imposed on the latter the task of securing a withdrawal of
the Edict of 523 and — if we are to believe "Anonymous
Valesianus" — of even urging the emperor to facilitate the return to Arianism of
the Arians who
had been converted.
There has been much
discussion as to the part played by John I in this affair. The
sources which enable us to study the subject are far from explicit and may be
reduced to four in number: "Anonymous Valesianus", already cited;
the "Liber
Pontificalis"; Gregory
of Tours's "Liber in gloria martyrum"; and the
"Liber PontificalisEcclesiæ Ravennatis". But it is beyond
question that the pope could
only counsel Justin to use gentleness and discretion towards
the Arians;
his position as head of the Church prevented
his inviting the emperor to favourheresy.
That this analysis of the situation is correct is evident from the
reception which the pope was
accorded in the East —
a reception which certainly would not have been kindly, had
the Roman ambassadors opposed the emperor and this Catholic subjects
in their struggle waged against the Arian
sect. The inhabitants ofConstantinople went out in throngs to
meet John. The Emperor Justin on meeting him prostrated
himself, and, some time afterwards, he had himself crowned by
the pope.
All the patriarchs of
the East made
haste to manifest their communion in the Faith with
the supreme
pontiff; only Timothy of Alexandria,
who had shown himself hostile to the Council
of Chalcedon, held aloof. Finally, the pope,
exercising his right of precedence over Epiphanius, Patriarch of Constantinople, solemnly officiated
at St. Sophia in the Latin
Rite on Easter
Day, 19 April, 526. Immediately afterwards he made his way back to
the West.
If this brilliant
reception of John I by the emperor, the clergy,
and the faithful of
the Orient proves that
he had not been wanting in his task as supreme pastor of
the Church,
the strongly contrasting behaviour of Theodorictowards
him on his return is no less evident proof.
This monarch, enraged at seeing the national party reviving in Italy,
had just stained his hands with the murder of Boethius,
the great philosopher,
and of Symmachus his father-in-law. He was exasperated against
the pope,
whose embassy had obtained a success very different from that which he, Theodoric,
desired and whom, moreover, he suspected of favouring the defenders of the
ancient liberty of Rome.
As soon as John, returning from the East,
had landed in Italy, Theodoric caused him
to be arrested and incarcerated at Ravenna.
Worn out by the fatigues of the journey, and subjected to severe
privations, John soon died in prison.
His body was transported
to Rome and buried in
the Basilica
of St. Peter. In his epitaph there is no allusion to
his historical role. The Latin
Church has placed him among its martyrs,
and commemorates him on 27 May, the ninth lesson in
the Roman
Breviary for that date being consecrated to
him.
Clugnet, Léon. "Pope
St. John I." The Catholic Encyclopedia. Vol. 8. New York:
Robert Appleton Company, 1910. 18 May 2015 <http://www.newadvent.org/cathen/08421a.htm>.
Transcription. This
article was transcribed for New Advent by S. Rohrbach. In Memory of
Clarence A. and Beatrice E. Burens Rohrbach.
Ecclesiastical
approbation. Nihil Obstat. October 1, 1910. Remy Lafort, S.T.D.,
Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
Copyright © 2021 by Kevin Knight.
Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/08421a.htm
Saint John I
Little is known of John’s life before he took office as pope, except that he
was born in Tuscany and that his father was Constantius. He was elected a week
after the death of his predecessor Hormisdas.
Thanks to the recent reunification of the Eastern and Western Churches under
Hormisdas, relations were very good with the Byzantine empire, but for the same
reason they were strained with Theodoric, king of the Ostrogoths. The Byzantine
emperor Justin persecuted heretics with enthusiasm, and he issued an edict
against Arianism in 523. Theodoric, an Arian, distrusted the papacy’s affinity
to Justin, and he pressured John to go to Constantinople and convince the
emperor to withdraw the edict.
John did indeed go to Constantinople and was well-received, but the edict was
not withdrawn. Upon his return to Italy, Theodoric had John arrested and
imprisoned in Ravenna. Worn out by his journey and probably starved, John died
in prison soon after. Pope St. John I is honored as a martyr.
SOURCE : http://www.ucatholic.com/saints/pope-saint-john-i/
John I, Pope M (RM)
Born in Tuscany, Italy; died May 18 or 19, 526; feast day formerly May 27.
Saint John became archdeacon in Rome, and on August 13, 523, was elected pope
to succeed Saint Hormisdas. At that time he was already very old and frail.
Despite his protests, he was sent by the Arian King Theodoric of the Ostrogoths
to Constantinople to secure a moderation of Emperor's Justin's decree of 523
against the Arians, compelling them to surrender to Catholics the churches they
held in the East. Theodoric threatened that if John should fail in his mission,
there would be reprisals against the orthodox Catholics in the West.
Theodoric also resented the increasing cordiality between the Latin and Greek
churches, fearing that it might lead to the restoration of imperial Byzantine
authority in Italy, which he ruled. John was warmly received by Justin and huge
crowds; however, his mission was not a success for Theodoric. He won only minor
concessions from the Eastern emperor.
When Pope John returned to Ravenna (Theodoric's capital) he discovered that
Theodoric had murdered his friend and confidant, the great philosopher
Severinus Boëthius, as well as his father-in-law Symmachus. Theodoric had John
arrested as soon as he landed in Italy on the suspicion of having conspired
with Emperor Justin. He was imprisoned at Ravenna, where he died of neglect and
ill treatment. Some modern writers contest his claim to martyrdom.
Pope Saint John is responsible for introducing to the West the Alexandrian
calculation for the date of Easter (Attwater2, Benedictines, Delaney, Farmer).
John I is depicted in art
as looking through the bars of a prison or imprisoned with a deacon and a
subdeacon. He is venerated at Ravenna and in Tuscany (Roeder).
SOURCE : http://www.saintpatrickdc.org/ss/0518.shtml
St. John, Pope and Martyr
See Anastasius,
Theophanes, Marcellinus, &c., collected by Papebroke, Maij, t. 6, Fleury,
Hist. b. 32.
A.D. 526
POPE JOHN was by birth a
Tuscan. He distinguished himself from his youth in the Roman clergy, of which
he became the oracle and the model. He was archdeacon when, after the death of
Hormisdas in 523, he was chosen pope. Theodoric the Arian king of the Goths
held Italy in subjection, and though endowed with some great qualities, did not
divest himself of that disposition to cruelty and jealousy, which is always an
ingredient in the character of an ambitious tyrant and a barbarian. It happened
that the Emperor Justin published an edict, ordering the Arians to deliver up
all the churches they were possessed of to the Catholic bishops, by whom they
were to be consecrated anew. Theodoric, who was the patron of that sect, took
this law very ill; and in revenge threatened, that if it were not repealed in the
East, he would not only treat the Catholics in his dominions in the same
manner, but would fill Rome with blood and slaughter. Being, however, in some
awe of the emperor, he resolved to try what he could do by negotiation; and
sent the pope at the head of an embassy of five bishops and four senators, of
which three had been consuls, to Constantinople on that errand. John used all
manner of entreaties to decline such a commission, but was compelled by the
king to take it upon him. He was received in the East with the greatest honours
possible; and the whole city of Constantinople went out twelve miles to meet
him, carrying wax tapers and crosses. The emperor, to use the words of
Anastasius, prostrated himself before the most blessed pope, who also relates
that the saint entering the city, restored sight to a blind man at the golden
gate, who begged that favour of him. The same is mentioned by St. Gregory the
Great, who adds, that the horse on which he rode, would never after bear any
other rider. 1 The
joy of that city was universal on this occasion, and the pomp with which the
successor of St. Peter was received, seemed to surpass the festival of a
triumph. Authors vary as to the issue of his embassy; some say that the pope
confirmed Justin in his resolution of taking away the churches from the
heretics; but Anastasius tells us that the pope persuaded Justin to treat the
Arians with moderation, and to leave them the churches of which they were
possessed, and that the emperor acquiesced. However that be, whilst our saint
was in the East, Theodoric caused the great Boëtius, who was the pope’s most
intimate friend, both before and after he was raised to the pontificate, to be
apprehended; 2 and
no sooner was Pope John landed at Ravenna in Italy, but, together with the four
senators his colleagues, he was cast into a dark and loathsome dungeon. The
tyrant forbid any succour or comfort to be allowed to the prisoners, so that by
the hardships of his confinement and the stench of the place, the good pope
died at Ravenna on the 27th of May, 526, soon after the cruel execution of
Boëtius, having sat two years and nine months. His body was conveyed to Rome,
and buried in the Vatican church. The two letters which bear his name are
suppositious, as appears from their very dates, &c.
When we see wicked men
prosper, and saints die in dungeons, we are far from doubting of providence, we
are strengthened in the assured belief, that God who has stamped the marks of
infinite wisdom and goodness on all his works, has appointed a just retribution
in the world to come. And faith reveals to us clearly this important secret. We
at present see only one end of the chain in the conduct of providence towards
men; many links in it are now concealed from our eyes. Let us wait a little,
and we shall see in eternity God’s goodness abundantly justified. Who does not
envy the happiness of a martyr in his dungeon, when he beholds the inward joy,
peace, and sentiments of charity with which he closes his eyes to this world!
and much more when he contemplates in spirit the glory with which the soul of
the saint is conducted by angels, like Lazarus, to the abodes of immortal bliss!
On the contrary, the wicked tyrant cannot think himself safe upon his throne,
and amidst his armies; but sits, like Damocles, under the terrible sword in the
midst of his enjoyments, in the dreary expectation every moment of perishing.
At best, his treacherous pleasures are a wretched exchange for the true joy and
peace of virtue; nor can he fly from the torment of his own conscience, or the
stench of his guilt. How dreadfully are his horrors increased upon the approach
of death! And how will he to all eternity condemn his extravagant folly, unless
by sincere repentance he shall have prevented everlasting woes!
Note 1. Dial. 1. 3,
c. 2. See Dom. Francis Gianotti’s Diss. on the embassy of Pope John to the
Emperor Justin, among the Dissertations of the Academy of Church History at
Bologna, in 1758. [back]
Note 2. Anitius
Manlius Torquatus Severinus BOETIUS, was born at Rome in 470. His father
Boëtius, who had been thrice consul, died in 490. The son at ten years of age
was sent to Athens, where he continued his studies nineteen years: after which,
returning home, he was declared patrician. He married a lady of great learning,
wit, and beauty, named Elpis, to whom are ascribed the hymns which are used by
the church on the festival of SS. Peter and Paul. (See Boëtius, l. 2, de
Consol.) In the year 500, King Theodoric, who mostly resided at Spoletto or
Ravenna, came to Rome; where he was so charmed with the generosity,
disinterestedness, integrity, and abilities of Boëtius, that he made him master
of the palace, and secretary for all public affairs, which two great offices
vested him with the whole authority and management of the state. Boëtius set
himself to govern the people by the most excellent maxims of policy and virtue,
which he studied also to instil into the mind of the barbarian king. He taught
him, though an Arian, to forbear all persecution, and even to cherish and
protect the Catholic Church: to establish his throne by encouraging and
promoting virtue: to study peace, because the glory of a prince consists in the
tranquillity and happiness of his subjects; and a king that is truly the father
of his people, ought to be sensible, that it is his first and most essential
duty to improve his kingdom, and to govern well his people: which arduous duty
calls for his whole application; and for which he cannot find leisure, who too
easily busies himself in foreign wars. An ambitious conqueror is the greatest
tyrant and scourge of his own people, as well as of other nations. Our
philosopher, moreover, persuaded his prince to ease the burdens and taxes of
his subjects, because their riches were the prince’s strength: to husband well
his treasury, a neglect of which bringeth upon a commonwealth contempt abroad,
weakness at home, and misery on all sides; it maketh the people hungry, the
prince necessitous, contemptible, and impotent: soldiers mutinous, and subjects
miserable. He counselled him to entertain in time of peace well-disciplined
troops, which would add majesty to his state, and be a terror to his enemies;
and in this sense Theodoric used to say, that war was never better made than in
time of peace. The wise and Christian statesman taught him never to confer any office
or dignity but according to merit, without any regard to favour; also to be
severe and vigilant in executing the laws, and in punishing delinquents; for
justice is the basis of the throne and the security of the people; as by it
thieves, adulterers, and forgers tremble; oppressors of the poor are punished
as disturbers of the peace and enemies to the state, and crimes are banished.
He advised him to cherish both the useful and the liberal arts, and to
encourage learned men, which conduct never fails to promote wit, prudence,
valour, a public spirit, and every means of temporal happiness. He exhorted him
to be magnificent in public buildings, and certain manly well-chosen
recreations, making them suitable to the majesty of his kingdom.
By these and the
like maxims Theodoric governed some years like an excellent prince, as Ennodius
draws his portrait in his panegyric. He was assisted in his councils by most
virtuous and learned men, among whom were his secretary, Cassiodorus, (who
afterwards, under King Vitiges, put on the monastic habit in Calabria,)
Ennodius, Boëtius, and others; and whilst the French, Visigoths, and other new
nations, which shared among them the spoils of the Roman empire, remained sunk
in barbarism, his court was the centre of politeness; under the reign of a
Goth, literature was cultivated, and some rays of the golden age of Augustus
seemed again to warm Italy, and make it almost forget that it was fallen a prey
to barbarians. Of these advantages, the illustrious daughter of Theodoric,
Amalasunta, reaped in her education the most happy fruits; but much more happy
had Italy been if the prince himself had not forgotten these excellent lessons.
Boëtius, to unbend
in some measure, and to improve his mind, always joined with his application to
public affairs, the amusement of serious studies, and in his leisure hours made
various mathematical instruments. He composed music, of which he sent several
pieces to Clovis, the king of the French; he also made, and sent to Gondebald,
king of the Burgundians, sun-dials constructed to every different aspect of the
sun, hydraulics, and machines which marked exactly the course of the sun, moon,
and stars, though without wheels, weight, or spring, by the means only of water
in a hollow tin globe, which turned perpetually by its own weight. The
Burgundians admired how these machines were moved, and marked the hours, and
watched them day and night to satisfy themselves that nobody ever touched them;
and being convinced of the fact, imagined that some divinity resided in them,
and moved the finger upon the dial-plate. This gave occasion to a
correspondence between that nation and Boëtius, which he made use of to dispose
them heartily to embrace the maxims of the gospel.
This great man was
a long time the oracle of his prince and the idol of the people; and the
highest honours in the state were not thought adequate to his virtue and
abilities. He was thrice consul, and for a singular distinction of his merits
in 510, without a colleague. In 522 his two sons were appointed consuls in
their non-age, a privilege which had only been granted to the sons of emperors.
He confesseth, that if joy can be derived from frail honours of the world he
had reason enough to rejoice on that day; when he saw his two sons carried in
pomp through the city in a triumphal car, accompanied with the whole senate and
an infinite concourse of people, and himself was seated in the great court of
the circus between his two sons consuls, receiving there the congratulations of
the king and all the people. On which day, after his harangue to the king in
the senate-house, he was presented with a crown, and saluted king of eloquence.
After the death of Elpis, he took to wife Rusticiana, the daughter of
Symmachus, the most accomplished of all the Roman ladies. But such is the
inconstancy of human things, that the highest honours often only raise a man
that his fall may be the greater. Neither friends, dignities, nor riches could
protect Boëtius from the frowns of fortune; under which, however, his virtue,
which was the sole cause of his sufferings, triumphed with the greater lustre.
Happy and glorious
had Theodoric reigned, so long as he followed the wise counsels of Boëtius. But
seeing himself firmly established on the throne, he abandoned himself to his
disposition to tyranny, and growing old, became melancholy, jealous, and
mistrustful of every body that was about his person, making two avaricious and
perfidious Goths, called Conigast and Trigilla, the depositaries of his whole
authority and confidence. These ministers, to gratify their insatiable
covetousness, began to load the people with excessive taxes, which the king had
till then forborne. In a great scarcity, they obliged the people to sell their
corn into the king’s granaries, and for the soldiery almost at no price: they,
upon groundless suspicions, removed Albinus and Paulinus, two of the most
illustrious senators, and others. Boëtius undertook to lay before the king in
private the tears of his provinces, which had formerly so often softened his
heart to compassion, and opened his hands to liberality; but finding no
redress, all avenues being obstructed by harpies and flatterers, he publicly
addressed him on these heads in the full senate-house. He professed the most
steady allegiance and obedience to him in his own name, and in that of the
other senators; declaring that they revered his royal authority in whatever
hands it was lodged, and left to him the distribution of his favours more free
than are the rays of the sun. They craved, however, the liberty, which had ever
been the most precious inheritance of that empire, that they might lay open
their grievances, and inform him that base flatterers abused his confidence to
the excessive oppression of his subjects; insomuch, that to be born rich was to
become a prey, and that the very stones related the oppressions and moans of
the people. He reminded him of those noble words which they had formerly often
heard from his mouth, that “the flock may be shorn, but not flayed; and that there
is no tribute comparable to the precious commodities and advantages which a
prince derived from the love of his subjects.” He entreated him to reassume
that spirit which made him reign in their hearts as well as in the provinces:
to listen to those whose loyalty had been approved by the successes of his
prosperous reign: to bear his subjects in his bosom, not to trample them under
his feet, and to remember that kings are given by heaven for the happiness of
the people; not to govern by the utmost exertion and extent of their power, but
by the rule of their obligations; to be the fathers of children, not masters of
slaves, and to reign over men, not as tyrants at will, but so that the laws
themselves only govern. He conjured him to open his eyes, and see the miseries
of the provinces bewailing the concussions which they suffered, whilst they
were obliged to satisfy with their sweat and blood the avarice of some
particular persons, who yet were as greedy as fire, and as insatiable as the
abyss. The issue of this generous speech was, that it was deemed by the king an
act of rebellion, and through his artifices Boëtius was banished by a decree of
the mercenary ungrateful senate. After which sentence, by an order of the king,
he and his father-in-law Symmachus were carried prisoners to the strong
fortress of Pavia in 523. Trigilla and Conigast unjustly accused them of high
treason, and Symmachus was beheaded. Boëtius was also put to death in a castle
situated in a desert place, about the midway from Pavia to Rome. He is said to
have been first tortured by means of a wheel, to which was fastened a cord,
wherewith his head was bound; and by the turning of the wheel, was squeezed
with such violence that his eyes flew out. Then he was laid on a beam and
beaten with clubs by two executioners upon all the different parts of his body
from his neck down to his feet; and being still alive, he was beheaded, or
rather his head was clove asunder, in the fifty-fifth year of his age, on the
23rd of October, 523. Boëtius is proved innocent of the conspiracy of which he
was suspected with the good pope, in his new life prefixed to the third and
last French translation of his book, Consolation de la Philosophie, Traduction
Nouvelle, 12mo. chez Gogue, 1771. The Catholics carried off his body, and some
time after buried it at Pavia. Two hundred years after King Luitprand caused it
to be removed into the church of St. Austin, where he honoured it with a
stately mausoleum; and the Emperor Otho III. erected another to his memory with
magnificent inscriptions. His estates were confiscated by Theodoric, but after
his death restored by his daughter Amalasunta to his widow, who survived till
Belisarius had expelled the Goths; at which time he broke down all the statues
of Theodoric in Italy, though his stately sepulchral monument still remains
near Ravenna, the admiration of travellers. The tyrant having cut off several
other senators, fell into a deep melancholy, and was distracted with
jealousies, fears, and remorse. About three months after the death of the holy
Pope John, when the head of a great fish was served at table, he imagined it to
be the head of Symmachus, demanding vengeance against him; nor was any one able
to calm his apprehension: in this phrenzy he was carried raging to his bed, and
he died miserably a few days after.
The cause of the
death of Boëtius seems to have been complicated in part with that of religion,
as was the death of Pope John, whom he zealously seconded in defending the
faith. The constancy with which he embraced his barbarous death, calling it a
gift of God, and forbidding any one to weep at it, and his great zeal and
piety, have rendered his memory dear to all good men. He fell a martyr of the
liberty of the people, and of the dignity of the Roman senate, and probably in
part of the Catholic faith, of which he was, with Pope John, the chief support.
An ancient author published by Mabillon (Iter. Ital. p. 22,) affirms him to
have been impeached for a correspondence with the Emperor Justin. But the
silence of other writers persuades us that this was a slander of his enemies.
Boëtius translated
from the Greek the works of Euclid, Ptolemy, Plato, Aristotle, Archimedes,
&c., and with so much propriety, perspicuity, and purity of language, that
Cassiodorus (l. 1, ep. 45,) prefers his versions to the originals themselves.
He was so much taken with the close reasoning and method of Aristotle that he
first translated several of his treatises into Latin. The works of our author
are chiefly philosophical; with five theological tracts, principally written
against the Nestorian and Eutychian heresies, and almost all dedicated to the
deacon John, afterwards Pope and martyr. His Profession of Faith is one of the
most methodical pieces of ecclesiastical antiquity, justly styled by his
editor, a golden book. But his master-piece are the five books On the
Consolation of Philosophy, which he wrote without the help of any book, during
his long confinement at Pavia, under frequent interrogatories, and the daily
expectation of tortures and death. He names not Christ in this whole work, but
he expresses the sentiments of a perfect Christian, in a dialogue with the
increated wisdom. He establishes a divine providence from reason, and speaks of
the torments of the world to come. The versification in this work is not equal
to the prose, though the thoughts are every where sublime. It shows Boëtius to
have been one of the finest geniuses that the world has ever produced. He
formed the most just and noble conceptions of things with an astonishing ease;
and in the most abstract and difficult matters in metaphysics, theology, and
every other subject. So elegant and so finished is this original piece, that
few productions of the most flourishing ages of the Latin eloquence are
superior to it in purity of style, in truth and loftiness of thought, or in
sweetness of expression. He says, that the only cause of his disgrace was a
desire of preserving the honour of the senate. (De Consol. Phil, c. 1.) In his
juvenile works his style is more rugged. See his life by Abbé Gervaise at Paris
in 1715, and by Ceillier, t. 15, p. 563. Also the life of Boëtius by Richard
Graham Viscount Preston, prefixed to the English translation of his book On the
Consolation of Philosophy, published with notes by that noble lord. Papebroke
honours Severinus Boëtius with the title of saint, joins his life with that of
Pope John, and mentions the calendars of Ferrarius and of certain churches in
Italy in which his name is inserted on the 23rd of October, on which he is commemorated
in the divine office in St. Peter’s church at Pavia. See Papebroke, t. 6, Maij,
p. 707. [back]
Rev. Alban
Butler (1711–73). Volume V: May. The Lives of the Saints. 1866.
SOURCE : http://www.bartleby.com/210/5/271.html
The Cardinals of the Holy
Roman Church
Biographical Dictionary
Gelasius I (492-492)
Ca. 495 (II)
(37) 1. GIOVANNI (?-526)
Birth.
(No date found), Siena, Tuscany. Son of Costanzio. He is also listed as
Catelinus, Catalino and Catelino.
Education.
(No information found).
Cardinalate.
Presbyter cardinalis of the title Pamachii (Ss. Giovanni e Paolo).
Subscribed the documents of the Roman
Synod of March 1, 499, convoked by Pope Symmachus in St. Peter's basilica,
which issued a decree regulating the papal elections. He participated in the
synod convoked by Pope Symmachus on October 23, 501 and decreed in its 4th
session that the pope could not be tried for the crimes of which he was accused
and that his case must be left to the judgment of God; that synod was known as
the Synodus Palmaris for having being held ad palmaria, in the
atrium of St. Peter's basilica (1).
Papacy. Consecrated Pope
John I on August 13, 523. His pontificate was brief but rather stormy. In 523,
Byzantine Emperor Justin issued an edict against the Arian heretics. Many of
these abjured out of fear, others suffered death and several of their churches
were taken over and given to the Catholics. When Ostrogothic King Theodoric of
Italy learned what had happened to his brothers in faith, he felt directly
threatened by this edict. The king's irritation, augmented by his awareness of
having demonstrated complete tolerance toward the Catholic faith, led him to
declare that the persecutions against the Arians of the East were to be avenged
by the suppression of the Catholic faith in Italy. As an initial warning, the
king had the Oratory of S. Stefano in Verona demolished. But he did not stop
there, for he suspected that Rome was trying to undermine him from afar, which
was true partly of certain members of the Senate. King Theodoric, therefore,
forbade Roman citizens to use weapons and began to distrust those in his
entourage. The Consul Albinus, who had exchanged correspondence with Emperor
Justin, was accused of high treason and the same charge was made against famous
writer Boethius who was only guilty, in fact, of having defended the Roman
consul. Boethius was tried, convicted and executed and the head of the Senate,
Symmachus, father-in-law of Boethius, suffered the same fate. In this state of
violent anger which was overwhelming affecting King Theodoric, the monarch
summoned Pope John I to Ravenna in 525 and ordered him to go to Constantinople
with a delegation consisting of a few bishops and four distinguished Senators.
The mission entrusted to him was to induce Emperor Justin to withdraw the edict
against the Arians, to return the churches to them and to allow those who had
been constrained by fear to abjure, to return to the Arian religion. While Pope
John I firmly refused to present the third request, contrary to his conscience
as a Christian, he departed. He was the first Roman pontiff to visit
Constantinople. The city welcomed him enthusiastically, not as an ambassador
from King Theodoric but as the head of Christianity. The pope was carried in
triumph into the cathedral of Saint Sofia where he celebrated Easter of 526.
During the celebration, the pope was given a throne in the church that was
higher than the patriarch's, celebrated mass according to the Latin rite, and
instead of the patriarch, the pope placed the customary Easter crown on Emperor
Justin's head. In the negotiations, the emperor accepted most of the demands of
King Theodoric, but rejected the one to which the king attached most
importance: that the Arians who had been forced to convert should be permitted
to revert to their original belief. Being aware of King Theodoric's impatience
and certain that they had obtained all that was possible, the legates hurried
back to Ravenna, and there they were confronted with the fury of the monarch.
In the king's eyes the mission had been a failure since it had not brought
about the reciprocal toleration that he sought. King Theodoric was also
profoundly angered by the news of Pope John I's magnificent reception and his
gratified reaction to it. The members of the delegation were sent to jail as
soon as they returned to Ravenna. During his pontificate, he consecrated
fifteen bishops. He completed the decoration of the atrium of St. Peter's
basilica, which had been started by Pope Symmachus. He also rebuilt and
restored several cemeteries like Nerei et Achillei in Via
Ardeatina; Commodilla, where he had a basilica built, which replaced the
Damasian shrine in honor of the martyrs Felice and Adautto, buried in that
cemetery; and Priscillae, including the basilica of S. Silvestro..
Death. May 18, 526,
martyred by starvation after a few days in prison in Ravenna (2). Buried
outside the walls of Ravenna; later his body was taken back to Rome and buried
in the nave of St. Peter's basilica (3). His body soon became the object
of veneration for his miracles. His tomb was destroyed during the demolition of
the old basilica and the construction of the new one in the 16th and 17th
centuries.
Sainthood. Inscribed in
the Roman Martyrology, his feast is celebrated on May 27.
Bibliography. Cardella,
Lorenzo. Memorie storiche de' cardinali della Santa Romana Chiesa. Rome :
Stamperia Pagliarini, 1792, I, pt. 1, 1; Chacón, Alfonso. Vitæ, et res
gestæ Pontificum Romanorum : et S.R.E. Cardinalium ab initio nascentis
Ecclesiae usque ad Clementem IX P. O. M. Alphonsi Ciaconii Ord. Praed.
& aliorum opera descriptæ : cum uberrimis notis. Ab Augustino Oldoino, Soc.
Jesu recognitae, et ad quatuor tomos ingenti ubique rerum accessione productae.
Additis Pontificum recentiorum imaginibus, & Cardinalium insignibus,
plurimisque aeneis figuris, cum indicibus locupletissimis. Romæ : P. et A. De
Rubeis, 1677, I, col. 349-354; and ; Cristofori, Francesco. Cronotasi dei
cardinali di Santa Romana Chiesa. Rome : Tipografia de Propaganda Fide, 1888,
p. XXXVI and 110; "Essai de liste générale des cardinaux. Les cardinaux
des 10 premiers siècles". Annuaire Pontifical Catholique 1926. Paris
: Maison de la Bonne Presse, 1927, p. 139, no. 37; Kelly, John Norman
Davidson. The Oxford Dictionary of Popes. Oxford ; New York : Oxford
University Press, 1986, p. 54-55; Le Liber pontificalis. Paris : E. de
Boccard, 1981, 1955. 3 v. : facsims. (Bibliothèque des Écoles françaises
d'Athènes et de Rome). Notes: Reprint of the 1955 edition./ Includes indexes./
Vol. 3: "Additions et corrections de L. Duchesne publiées par Cyrille
Vogel ... avec L'Histoire du Liber pontificalis dupuis l'édition de L. Duchesne
une bibliographie et des tables générales, I, 275-278; Montini, Renzo
Uberto. Le tombe dei papi. Roma : Angelo Belardetti, 1957. Note: At head
of title: Instituto di studi romani, p. 106, no. 53; Petruzzi, Caterina.
"Giovanni I, papa, santo." Mondo vaticano. Passato e presente.
Città del Vaticano : Libreria Editrice Vaticana, 1995, p. 528-529; Reardon,
Wendy J. The deaths of the popes : comprehensive accounts, including
funerals, burial places and epitaphs. Jefferson, N.C. : McFarland & Co.,
Publishers, 2004, p. 43; Regesta pontificum Romanorum ab conditio
Ecclesia. Ad annum post Christum natum MCXCVIII. Graz : Akademische Druck- u.
Verlagsanstalt, 1956. 2 v. Reprint. Originally published : Lipsiae : Veit et
comp., 1885-1888. Original t.p. included : Regesta pontificum Romanorum ab
condita ecclesia : ad annum post Christum natum MCXCVIII. Editionem secundam
correctam et auctam edidit Philippus Jaffè ; auspiciis Gulielmi Wattenbach;
curaverunt S. Loewenfeld, F. Kaltenbrunner, P. Ewald, I, 109-110; Sardella,
Teresa. "Giovanni I, santo." Enciclopedia dei papi. 3 vols. Roma
: Istituto della Enciclopedia italiana, 2000, I, 483-487.
Webgraphy. Biography by
Léon Clugnet, in English, The Catholic Encyclopedia; biography,
in English, Encyclopaedia Britannica; his
image and biography, in English, Wikipedia; biography by
Joseph Brusher, S.J., in English, Popes through the Ages; biography by
J. Barmby, Dictionary of Christian Biography and Literature to the End of the
Sixth Century A.D., with an Account of the Principal Sects and Heresies; biography by
Teresa Sardella, in Italian, Enciclopedia dei papai, Treccani; brief
biographical entry, in Italian, Dizionario biografico degli italiani,
Treccani; his
image and biography, in Italian, Wikipedia; Giovanni
I: La prima missione in terra d'Orienteby Eugenio Russomanno, in Italian,
Tracce.it, Rivista Internazionale di Comunione e Liberazione; images
and biography by Piero Bargellini , in Italian, Santi e Beati; biography,
in Norwegian, Den katolske kirke; his
engraving, Biblioteca comunale dell'Archiginnasio, Bologna; engravings,
Araldica Vaticana; his
engraving, Bildarchiv Austria. Die Bildplattform der Österreichischen
Nationalbibliothek; his
engraving, Bildarchiv Austria. Die Bildplattform der Österreichischen
Nationalbibliothek; his
engraving, Bildarchiv Austria. Die Bildplattform der Österreichischen
Nationalbibliothek; another engraving,
from the same source; another engraving,
also from the same source.
(1) Sardella, "Giovanni I, santo." Enciclopedia dei papi, p. 109, says that he may have been the Deacon Giovanni ((Iohannes Diaconus) who signed a document, dated September 18, 506, publicly admitting guilt for having been an anti-Symachist and promising loyalty to the legitimate pope; the document may be considered the conclusion of the final phase of the Laurentian schism. He was an elderly man when elected to the papacy.
(2) This is according to all the sources consulted except Kelly, The Oxford Dictionary of Popes, p. 55, which says that King Theodoric ordered the pope "to remain in Ravenna at his disposal, making clear to him that he had forfeited his favour, trust, and protection. Before the king had reached a final decision about him, the wretched man, ill, worn out by his travels, and shattered by the terrible prospect before him, collapsed and died."
(3) This is the text of his epitaph, transcribed fron Reardon, The deaths
of the popes : comprehensive accounts, including funerals, burial places and
epitaphs, p. 43:
QVISQVIS AD AETERNAM
FESTINAT TENDERE VITAM
HAC ITER EXQVIRAT QVA LICET IRE PIIS
TRAMITE QVO FRETVS CELESTIA REGNA SACERDOS
INTRAVIT MERITIS ANTE PARATA SVIS
MINVS MAGIS VIVENS COMMERCIA GRATA PEREGIT
PERDIDIT VT POSSET SEMPER HABERE DEVM
ANTISTES DOMINI PROCVMBIS VICTIMA CHRISTI
PONTIFICI SVMMO SIC PLACITVRE DEO
SOURCE : https://web.archive.org/web/20190209125930/https://webdept.fiu.edu/~mirandas/bios495.htm#Giovanni
San Giovanni I Papa e martire
- Memoria
Facoltativa
m. 18 maggio 526
(Papa dal 13/08/523 al
18/05/526)
Sostenne per amore di
Cristo e della Chiesa la persecuzione del re ariano Teodorico, che lo aveva
inviato a Costantinopoli presso l'imperatore Giustino I a perorare la causa
degli Ariani. Morì in carcere a Ravenna e il suo corpo fu trasferito a Roma
nella basilica vaticana, dove venne onorato come martire. (Mess. Rom.)
Etimologia: Giovanni
= il Signore è benefico, dono del Signore, dall'ebraico
Emblema: Palma
Martirologio
Romano: San Giovanni I, papa e martire, che, mandato dal re ariano
Teodorico a Costantinopoli presso l’imperatore Giustino, fu il primo tra i
Romani Pontefici a celebrare in quella Chiesa il sacrificio pasquale; tornato
di lì, fu vergognosamente arrestato e gettato in carcere dal medesimo
Teodorico, cadendo a Ravenna vittima per Cristo Signore.
Giovanni I nasce in
Toscana, forse nel Senese o nell’Aretino, da un signorotto di nome Costanzo. Diventato
Papa nel 523, del suo Pontificato non si sa molto: sembra che abbia contribuito
a ingrandire e abbellire alcune basiliche romane sull’Ardeatina e sull’Ostiense
grazie alla munificenza dell’imperatore Giustino I. Giovanni, infatti, ha molti
legami con le Chiese Orientali.
Il contesto storico
Giovanni succede a Papa Ormisda, che ha il merito di aver posto fine allo
scisma tra Roma e Costantinopoli, in collaborazione con l’imperatore romano
d’Oriente Giustino I, zio di Giustiniano. Lo scisma era scoppiato nel 484 a
causa dell’Henoticon: una nuova elaborazione della fede operata dall’imperatore
Zenone e dal Patriarca di Costantinopoli Acacio, che avevano tentato un
impossibile compromesso tra la fede cattolica e l’eresia monofisita,
sostenitrice di un’unica natura di Gesù Cristo: quella divina. Il nuovo Papa,
però, deve confrontarsi piuttosto con l’arianesimo, che vede la natura divina
del Figlio inferiore a quella del Padre. I Goti, infatti, che ora regnano in
Italia, e il loro re Teodorico, sono di fede ariana.
Il dramma di Teodorico
La questione religiosa, in realtà, s’intreccia fortemente con quella politica.
Nel 523 l’imperatore d’Oriente Giustino I, con il suo grande zelo verso i
cattolici, promulga un editto molto severo nei confronti degli ariani d’Oriente
che li costringe ad abiurare e a restituire ai cattolici le chiese occupate e i
beni confiscati durante le invasioni. Vieta, inoltre, che essi siano ammessi a
qualunque carica civile o militare. Teodorico è disposto ad accettare queste
disposizioni: è vero che lui regna altrove, ma non può passare sopra al fatto
che seguaci della sua stessa fede subiscano un tale trattamento, ovunque ciò
avvenga. La sua irritazione aumenta anche perché lui, al contrario, nel suo
regno ha elargito molte concessioni ai cattolici. Inoltre, questo avvicinamento
tra Costantinopoli e la Santa Sede gli fa paura. Allora, nel 524 organizza una
delegazione da inviare a Costantinopoli di cui fanno parte legati romani ma
anche alcuni vescovi come quello di Fano, di Ravenna e di Capua e costringe
Papa Giovanni I a guidarla. L’obiettivo è, ovviamente, avviare una trattativa.
Il viaggio a Costanitinopoli
Giovanni è già anziano e il viaggio verso Oriente è lungo, ma se questo è
quello che il Signore vuole da lui, parte senza indugiare. Il Pontefice,
infatti, teme che un suo rifiuto possa significare ritorsioni verso i cattolici
di Roma, anche perché Teodorico ha concesso sì la libertà di culto, ma
imponendo al clero pesanti tasse e privandolo di molte immunità di cui godeva
in precedenza. In particolare, Giovanni sa che Teodorico si aspetta da lui che
riesca a ottenere la revoca dell’editto che impedisce ai convertiti al
cattolicesimo di ritornare all’arianesimo. Arrivato a Costantinopoli, Giovanni
I viene accolto con tutti i maggiori onori, sarà lui a celebrare il Natale e la
Pasqua e ottiene anche alcune concessioni per gli ariani, ma non tutte quelle
che il re dei Goti aveva chiesto. Tornato a Roma, Teodorico, infuriato, lo fa
rinchiudere in carcere a Ravenna dove muore poco dopo: siamo nel 526. In
seguito le sue reliquie vengono traslate nella basilica di San Pietro dove
viene venerato come martire della fede.
Fonte : Vatican News
“Molte e gravi, a
giudizio degli uomini, le tue colpe di uomo e di re: avidità di possesso e di
strage, tolleranza soverchia della ferocia e della cupidigia dei tuoi seguaci,
boria e impostura...". Così, per bocca d'un angelo, Giovanni Papini
apostrofa Teodorico nel suo Giudizio universale; appassionata è la replica:
"Ero a capo di una di queste torme di famelici nomadi e tutta la mia
autorità di capitano e di re non poteva mutarla ad un tratto in un gregge di
salmodianti e di genuflessi... Romani rinvigoriti e Goti raggentiliti avrebbero
dovuto fondersi in un popolo unico e forte, capace di ridare all'Italia il
primo posto sulla terra. Non fu mia soltanto la colpa se quel generoso sogno
rimase sogno". La memoria di S. Giovanni I è legata al dramma politico-religioso
di Teodorico.
Toscano di nascita,
Giovanni era succeduto a papa Ormisda il 15 agosto 523. Qualche studioso lo
identifica con il Giovanni diacono autore di un'Epistola ad Senarium,
importante per la storia della liturgia battesimale, perché è forse l'unico
documento ad attestare la tradizione della Chiesa romana di erigere e
consacrare al sabato santo sette altari e di versare nel calice un miscuglio di
latte e miele. Giovanni diacono viene altresì riconosciuto autore del trattato
“De fide catholica”, trasmesso dagli antichi tra le opere di Severino Boezio.
Quando il figlio di
Costanzo divenne papa, da appena cinque anni Ormisda e l'imperatore Giustino,
zio di Giustiniano, avevano fatto cessare lo scisma tra Roma e Costantinopoli,
scoppiato nel 484 per l'Henoticon dell'imperatore Zenone, che aveva tentato un
impossibile compromesso tra cattolici e monofisiti. Poiché la mossa aveva
ottenuto anche interessanti risvolti politici e i Goti erano ariani, verso la
fine del 524 Giustino pubblicò un editto con cui ordinava la chiusura delle
chiese ariane di Costantinopoli e l'esclusione degli eretici da ogni funzione
civile e militare. Teodorico allora costrinse il papa Giovanni I a recarsi a
Costantinopoli per sollecitare dall'imperatore la revoca del decreto: le
manifestazioni di ossequio furono eccezionali: in 15.000 gli andarono incontro
con ceri e croci e il papa presiedette le solenni funzioni del Natale e della
Pasqua.
Giustino aderì alla
richiesta di restituire agli ariani le chiese confiscate, ma insistette nel
privare dei diritti gli ariani convertiti al cattolicesimo che ridiventavano
ariani. Tanto bastò al sospettoso Teodorico, che già aveva fatto uccidere
Boezio e Simmaco. Gettato in prigione a Ravenna, papa Giovanni I vi morì il 18
maggio 526.
Autore: Piero
Bargellini
SOURCE : http://www.santiebeati.it/dettaglio/27250
GIOVANNI I, papa, santo
di Andrea Bedina -
Dizionario Biografico degli Italiani - Volume 55 (2001)
GIOVANNI I, papa, santo.
- Della nascita di G. - che si può ragionevolmente collocare nella seconda metà
del secolo V - e dei suoi primi anni di vita non si hanno notizie, se si
escludono le semplici indicazioni offerte dal Liber pontificalis riguardo
alle sue origini toscane e al nome di suo padre, Costanzo.
Nel quasi totale silenzio
delle fonti, è forse possibile cogliere indirettamente qualche informazione
sulla sua carriera ecclesiastica e sulla sua posizione nell'ambiente culturale
e religioso durante gli anni che precedettero la chiamata al soglio pontificio,
analizzando taluni degli importanti Opuscoli teologici dovuti
all'amico statista e filosofo Boezio.
Alcuni di tali scritti
vengono infatti indirizzati a un Giovanni diacono che, sia pure con le dovute
cautele, si è ormai generalmente concordi nell'identificare con G., ancorché la
presenza a Roma di altri diaconi omonimi non dia assoluta sicurezza in merito.
Non si ha alcuna certezza infatti che G. e il "diac. Iohan.", autore
della Epistula ad Senarium databile forse al 496, siano la stessa
persona, come pure non è certo se G. sia da identificare con il diacono
Giovanni che con altri ecclesiastici assistette papa Simmaco in un suo
pronunciamento in data imprecisata, ma certo successiva al novembre 498, se non
al 506, quando ebbero termine i disordini causati dallo scisma laurenziano.
Nel 512 Boezio dedica
dunque probabilmente proprio a G. il suo Liber contra Eutychen et
Nestorium e tra il 519 e il 520 gli indirizza diversi altri trattatelli
teologici: l'Utrum Patrem, il De Trinitate e il Quomodo
substantiae. Nel Liber G. è, nelle prime righe, l'interlocutore
cui si rivolge con amichevole devozione Boezio, oltre a essere il destinatario
dell'opera, non solo per vincoli di amicizia quanto, soprattutto, affinché
verificasse la rigorosa ortodossia delle riflessioni teologiche espresse dal
filosofo, suggerendo eventuali correzioni in previsione di un invio dell'opera
a papa Simmaco. Sappiamo così che G., forse diacono nel 496, e certamente tale
nel 506 sotto papa Simmaco, era presente all'assemblea romana di illustri
personaggi ecclesiastici e laici riunita nel 512 da Simmaco per commentare e
valutare la Epistula orientalium episcoporum ad Symmachum che, nei
desideri dei vescovi orientali, doveva servire da piattaforma programmatica
nelle discussioni cristologiche allora frequenti.
Circa sette anni dopo, con
il suo Quomodo substantiae, Boezio è chiamato a rispondere a una richiesta
di chiarimenti teosofici posta da G., richiesta che purtroppo non ci è
pervenuta e che tuttavia risulta implicita proprio dall'impostazione dello
scritto boeziano. Taluni studiosi hanno inoltre avanzato l'ipotesi che il De
fide catholica, opera da sempre ascritta a Boezio, sia invece da attribuire a
Giovanni.
Nel 523 G. venne chiamato
a succedere a papa Ormisda (morto il 6 agosto); fu consacrato il 13 agosto
dello stesso anno, in uno scenario politico e religioso segnato da anni di
forti e crescenti tensioni.
Si era al termine di un
non breve periodo di buon governo teodoriciano fondato, tra l'altro, su una
politica religiosa che era riuscita a far convivere cristiani cattolici e ostrogoti
ariani, e a evitare i pericolosi riflessi socio-politici degli scismi acaciano
(484-519) e laurenziano (498-505/6), addirittura favorendo a suo tempo il
predecessore di papa Ormisda, Simmaco, ponendosi contro l'antipapa Lorenzo.
Teodorico aveva saputo districarsi anche dalle complesse ripercussioni seguite
all'applicazione dell'editto noto come Henotikon, emanato dall'imperatore
d'Oriente Zenone nel 482, in un riuscito tentativo di ricomposizione dei
dissensi che nella penisola erano sorti tra sostenitori delle diverse tendenze
dottrinali cristologiche. Tuttavia, l'equilibrio che caratterizzò i rapporti
del re con papa Simmaco e con il suo successore Ormisda, si incrinò con
l'avvento di Giustino I al trono orientale nel 518 e di G. al pontificato. Il
mutare della politica religiosa imperiale e successivamente papale in senso
antiariano vide anzitutto la revoca dell'Henotikon (28 marzo 519) cui
seguì, nella penisola, un non immediato ma progressivo irrigidimento del
sovrano ariano nei confronti dei cattolici. Nell'agosto 523 la situazione
precipitò: Teodorico venne informato dal referendario Cipriano di una congiura
ordita ai suoi danni da alcuni senatori, nella quale Boezio venne ingiustamente
coinvolto. Giustino, forse già dal 523, adottò una serie di provvedimenti
contro gli ariani: dalla sistematica chiusura delle loro chiese, alla loro
esclusione da ogni pubblico incarico. Dall'agosto di quell'anno G., in totale
sintonia con Giustino, provvide a far chiudere i templi ariani e cercò di
imporre la conversione al cattolicesimo di Goti ed ebrei, non sappiamo però
precisamente dove, quando e con quali esiti. Inoltre, proprio da quell'anno lo
scenario politico internazionale si fece man mano più ostile a Teodorico, che
vide in pochi mesi sgretolarsi la rete di alleanze politico-matrimoniali con
diverse stirpi sovrane.
G., probabilmente tra i
suoi provvedimenti databili al tardo 525 e in parallelo con la sua attività
antiariana, dispose che Bonifacio, primicerio dei notai della Curia,
persuadesse Dionigi il Piccolo a calcolare e fissare la data della Pasqua.
Il Liber
pontificalis ricorda G. anche per la sua attenzione alla conservazione dei
monumenti della Roma paleocristiana - e segnatamente per i restauri da lui
avviati degli ipogei detti di Domitilla, di Commodilla e di Priscilla - e per
la sua cura nel dotare di ricchi possedimenti le basiliche romane. G. si
impegnò anche sul delicato fronte dell'ordinamento liturgico, emanando
direttive sull'impiego del canto durante le funzioni religiose. Un laconico accenno
a tali disposizioni ci è pervenuto in una più tarda compilazione carolingia,
dell'ultimo quarto del secolo VIII (Andrieu, III, p. 223). Sappiamo inoltre che
in data imprecisata provvide a consacrare la chiesa romana di S. Maria in
Portico. Non sono del tutto certi suoi rapporti con Cassiodoro, che nel 523 era
succeduto a Boezio quale magisterofficiorum. Nel 524, l'amico Boezio venne
tratto in arresto e incriminato per alto tradimento e successivamente, ma la
data è incerta, venne giustiziato a Pavia. Oltre all'azione ritorsiva nei
confronti di parte dei senatori e del clero cattolico, la nuova linea politica
adottata da Teodorico prevedeva ora, se non una chiara riconciliazione con
l'Impero, almeno la cessazione dell'aperta ostilità reciproca. Per raggiungere
l'obiettivo Teodorico convocò G. a Ravenna imponendogli di partire per
Costantinopoli; G., benché malato, si dispose al viaggio. Lasciata l'Italia
nell'autunno del 525 e raggiunta la corte orientale, via Corinto, in tempo per
celebrare il Natale, avrebbe dovuto trattare con Giustino non solo della revoca
immediata delle sanzioni antiariane, ma anche del consenso imperiale all'abiura
del cattolicesimo per quegli ariani a cui si riteneva fosse stata imposta la
conversione. Della sua legazione facevano sicuramente parte illustri laici e
alcuni vescovi, cinque secondo diverse fonti, tra i quali Ecclesio di Ravenna
(Agnellus, pp. 304, 318, e Anonymus Valesianus, c. 90), Eusebio di Fano e
Sabino di Canosa (dei quali riferisce solo l'Anonymus Valesianus, c. 90), con i
senatori Teodoro, Importuno, Agapito e altro Agapito (Anonymus Valesianus e Liber
pontificalis, p. 276). L'accoglienza riservata a G. e al suo seguito nella
capitale orientale fu eccezionale: il sovrano si prostrò davanti al papa e in
quegli stessi giorni solennemente e significativamente la cerimonia di
incoronazione imperiale fu ripetuta davanti a G., che celebrò a Costantinopoli
la Pasqua del 525.
L'esito dell'ambasceria,
durata circa cinque mesi, è ancora oggi argomento di discussione non solo per
la dubbia interpretazione delle fonti al proposito - fonti in nessun caso
esenti da sentimenti di parte -, ma anche per l'atteggiamento di G. che a gran
parte della storiografia attuale è parso ambiguo, a partire dalla sibillina
promessa di parziale collaborazione fatta a Teodorico poco prima di partire. Il
papa, che appare diplomaticamente sottomesso al volere del re, accettando di
recarsi presso Giustino I per cercare di mitigare gli effetti della
legislazione antiariana, sembra tuttavia cosciente della scarsa fiducia di
Teodorico nei suoi confronti e delle possibili ritorsioni contro i cattolici se
l'ambasceria fosse fallita. In Oriente fu accolto trionfalmente e le sue
suppliche all'imperatore per la cessazione delle persecuzioni antiariane, benché
accolte, portarono gli anonimi autori delle fonti ad accennare, però, a un non
meglio precisato intervento imperiale contro l'"eretico" Teodorico.
Quest'ultimo trovò nel comportamento di G. sufficienti elementi per considerare
più che mai sospetta la sua azione a Costantinopoli.
Al ritorno dalla corte
d'Oriente, da dove era ripartito immediatamente dopo la Pasqua del 526, G. fu
arrestato con i vescovi e i senatori che l'avevano seguito nell'ambasceria.
Rinchiuso in carcere a Ravenna, morì il 18 maggio, non è chiaro se per le
fatiche del lungo viaggio o per la detenzione patita.
Solo il Migne (LXII,
coll. 533 s.), data la dipartita di G. al 27 maggio 526, unificando l'anno di
morte al mese e al giorno della deposizione dei suoi resti mortali nell'atrio
della basilica romana di S. Pietro. Quanto all'anno dell'inumazione, mentre
l'anonima biografia del Liber pontificalis (che segnala anche
l'esistenza dell'epigrafe tombale, cfr. Inscriptiones christianae) la pone
al tempo del console Olibrio, quindi ancora nel 526, dopo soli dieci giorni
dalla morte; gli Acta sanctorum (p. 708) la collocano invece al 27
maggio 530, al tempo dei consoli Lampadio e Oreste. Santo, è tuttora venerato
dalla Chiesa quale victima Christi il 18 maggio. Gli successe Felice
IV.
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SOURCE : http://www.treccani.it/enciclopedia/giovanni-i-papa-santo_(Dizionario-Biografico)
