Theodore the Studite
Theodore the Studite, also known as Theodorus Studita and Saint Theodore of Stoudios/'Studium', was a Byzantine Greek monk and abbot of the Stoudios Monastery in Constantinople. He played a major role in the revivals both of Byzantine monasticism and of classical literary genres in Byzantium. He is known as a zealous opponent of iconoclasm, one of several conflicts that set him at odds with both emperor and patriarch. Throughout his life he maintained letter correspondences with many important political and cultural figures of the Byzantine empire; this included many women, such as the composer and nun Kassia, who was much influenced by his teachings.
Biography
Family and childhood
Theodore was born in Constantinople in 759. He was the oldest son of Photios or Photeinos, an important financial official in the palace bureaucracy, and Theoktiste, herself the offspring of a distinguished Constantinopolitan family. The brother of Theoktiste, Theodore's uncle Plato, was an important official in the imperial financial administration. The family therefore controlled a significant portion, if not all, of the imperial financial administration during the reign of Constantine V. Theodore had two younger brothers and one sister, whose name we do not know.It has often been assumed that Theodore's family belonged to the iconodule party during the first period of Byzantine Iconoclasm. There is however no evidence to support this, and their high position in the imperial bureaucracy of the time renders any openly iconodule position highly unlikely. Furthermore, when Platon left his office and entered the priesthood in 759, he was ordained by an abbot who, if he was not actively iconoclastic himself, at the very least offered no resistance to the iconoclastic policies of Constantine V. The family as a whole was most likely indifferent to the question of icons during this period.
According to the later hagiographical literature, Theodore received an education befitting his family's station and from the age of seven was instructed by a private tutor, eventually concentrating in particular on theology. It is however not clear that these opportunities were available to even the most well-placed Byzantine families of the eighth century, and it is possible that Theodore was at least partially an autodidact.
Early monastic career
Following the death of Emperor Leo IV in 780, Theodore's uncle Platon, who had lived as a monk in the Symbola Monastery in Bithynia since 759, visited Constantinople, and persuaded the entire family of his sister, Theoktiste, to likewise take monastic vows. Theodore, together with his father and brothers, sailed back to Bithynia with Platon in 781, where they set about transforming the family estate into a religious establishment, which became known as the Sakkudion Monastery. Platon became abbot of the new foundation, and Theodore was his "right hand." The two sought to order the monastery according to the writings of Basil of Caesarea.During the period of the regency of Eirene, Abbot Platon emerged as a supporter of the Patriarch Tarasios, and was a member of Tarasios's iconodule party at the Second Council of Nicaea, where the veneration of icons was declared orthodox. Shortly thereafter Tarasios himself ordained Theodore as a priest. In 794, Theodore became abbot of the Sakkudion Monastery, while Platon withdrew from the daily operation of the monastery and dedicated himself to silence.
Conflict with Constantine VI
Also in 794, Emperor Constantine VI decided to separate from his first wife, Maria of Amnia, and to marry Maria's kubikularia, Theodote, a cousin of Theodore the Studite. Although the Patriarch may initially have resisted this development, as a divorce without proof of adultery on the part of the wife could be construed as illegal, he ultimately gave way. The marriage of Constantine and Theodote was celebrated in 795, although not by the patriarch, as was normal, but by a certain Joseph, a priest of Hagia Sophia.A somewhat obscure chain of events followed, in which Theodore initiated a protest against the marriage from the Sakkudion Monastery, and appears to have demanded the excommunication, not only of the priest Joseph, but also of all who had received communion from him, which, as Joseph was a priest of the imperial church, included implicitly the emperor and his court. This demand had no official weight, however, and Constantine appears to have attempted to make peace with Theodore and Platon, inviting them to visit him during a sojourn at the imperial baths of Prusa in Bithynia. In the event neither appeared.
As a result, imperial troops were sent to the Sakkudion Monastery, and the community was dispersed. Theodore was flogged, and, together with ten other monks, banished to Thessaloniki, while Platon was imprisoned in Constantinople. The monks arrived in Thessaloniki in March 797, but did not remain for long; in August of the same year Constantine VI was blinded and overthrown, and his mother Irene, the new empress, lifted the exile.
Abbot of the Studites
Following the accession of Irene, the priest Joseph was stripped of his office, and Theodoros was received in the imperial palace. The monks then returned to the Sakkudion Monastery, but were forced back to the capital in either 797 or 798 on account of an Arab raid on Bithynia. At this time, Irene offered Theodore the leadership of the ancient Stoudios Monastery in Constantinople, which he accepted. Theodore then set about building various workshops within the monastery to guarantee autarky, constructing a library and a scriptorium, and restoring and decorating the church. He also composed a series of poems on the duties of the various members of the community, which were likely inscribed and displayed within the monastery. He furthermore composed a rule for the governance of the monastery, and made the Studios community the center of an extensive congregation of dependent monasteries, including the Sakkudion. He maintained contact with these other monasteries above all through his prodigious literary output, which reached a quantitative peak at this time, and developed a system of messengers that was so elaborate as to resemble a private postal service.To this period may also date the so-called iconodule epigrams, iambic acrostics composed by Theodore that replaced the "iconoclastic epigrams" which were previously exhibited on the Chalke gate of the Great Palace. It has been suggested that these were commissioned by Irene, as another sign of her good favor toward Theodore, although a commission under Michael I Rangabe is also possible; in any case, they were removed in 815 by Leo V the Armenian and replaced by new "iconoclastic" verses.
In 806, the Patriarch Tarasios died, and Emperor Nikephoros I set about seeking his replacement. It appears likely that Platon at this time put forth Theodore's name, but Nikephoros, a layman who held the rank of asekretis in the imperial bureaucracy, was chosen instead. The selection of Nikephoros gave rise to an immediate protest on the part of the Studites, and in particular Theodore and Platon, who objected to the elevation of a layman to the patriarchal throne. Theodore and Platon were jailed for 24 days before the Emperor Nikephoros allowed them to return to their congregations.
Conflict with Nikephoros
Emperor Nikephoros soon requested that his new patriarch rehabilitate the priest Joseph, who had officiated at the wedding of Constantine and Theodote, possibly because Joseph had aided in the peaceful resolution of the revolt of Bardanes Tourkos. In 806, the Patriarch Nikephoros convened a synod to address the case, at which Theodore was present. The Synod decided to readmit Joseph to the priesthood, a decision to which Theodore did not at the time object.Therefore, relations between the Studite Abbot and the Patriarch appear to have been initially untroubled, an impression which is reinforced by the choice of Theodore's brother, Joseph, as Archbishop of Thessaloniki. However, soon after this ordination, perhaps in 808, Theodore began to express his unwillingness to associate with the rehabilitated priest Joseph, or for that matter with anyone else who knowingly associated with him, as he held the rehabilitation to be uncanonical. As in the first dispute over the priest Joseph, the extension of this refusal beyond Joseph to those who associated with him included implicitly the patriarch and the emperor himself.
Early in 808, Theodoros offered in a series of letters to explain his position to the emperor, and furthermore to perform the customary proskynesis at his feet, which offer Nikephoros declined, instead setting off for the summer military campaign. In the winter of the same year, Theodore's brother Joseph visited him in Constantinople, but refused to attend the Christmas mass in Hagia Sophia, at which the emperor, the patriarch, and the priest Joseph would have been present. As a result, he was stripped of his archbishopric. At around the same time a small military division was dispatched to the Stoudios Monastery to arrest Theodore, Joseph, and Platon. A synod was then held in January of 809, at which Theodore and his followers were anathematized as schismatic. Theodore, Joseph, and Platon were thereafter banished to the Princes' Islands: Theodore to Chalke, Joseph to Prote, and Platon to Oxeia.
Theodore maintained an extensive literary activity in exile, writing numerous letters to correspondents including his brother, various Studite monks, influential family members, and even Pope Leo III. He also continued to compose catechisms for the Studite congregation, as well as a number of poems.
Rehabilitation under Michael I
In 811, the new emperor Michael I Rangabe called the Studites back from exile. The priest Joseph was once more defrocked, and Theodore was, at least superficially, reconciled with the Patriarch Nikephoros.There are, however, indications that a certain rivalry between the Studite Abbot and the Patriarch persisted. In 812, Michael I resolved to persecute certain heretics in Phrygia and Lycaonia, namely the Paulicians and the "Athinganoi". Theodore and Nikephoros were called before the emperor to debate the legality of punishing heresy by death, Theodore arguing against and Nikephoros for. Theodore is said to have won the day.
The second affair concerned a peace treaty proposed by Krum of Bulgaria, also in 812, according to which the Byzantine and Bulgarian states should exchange refugees. It is likely that Krum sought the return of certain Bulgarians who had betrayed him to the Byzantines. In this instance Theodore argued against the exchange, as it would require that Christians be cast to barbarians, while Nikephoros urged the emperor to accept the treaty. Once more Theodore's opinion prevailed, although this time with serious consequences; Krum attacked and took Mesembria in November the same year. Michael led a military campaign against the Bulgarians in 813, which ended in defeat, and as a result he abdicated in July and Leo V was crowned emperor.
On 4 April 814 Theodore's uncle Platon died in the Stoudios Monastery after a long illness. Theodore composed a long funeral oration, the Laudatio Platonis, which remains one of the most important sources for the history of the family.