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,
✠ BARTHOLOMEW
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 |
Wisdom's Invitation
Wisdom built her house,
And she supported it with seven pillars.
She offered her sacrifices;
She mixed her wine in a bowl
And prepared her table.
She sent her servants,
Inviting people to the bowl with a lofty proclamation, saying,
“He who is without discernment,
Let him turn aside to me;”
And to those in need of discernment, she says,
“Come, eat my bread
And drink the wine I mixed for you;
Forsake lack of discernment, and you shall live;
Seek discernment so you may live,
And keep straight your understanding with knowledge.”
