Editing Proclus of Constantinople

{{Short description|Archbishop of Constantinople from 434 to 446}}
{{Use dmy dates|date=January 2025}}
{{Infobox saint
| honorific_prefix = [[Saint]]
| name             = Proclus of Constantinople
| image            = Proclus of Constantinople (Menologion of Basil II).jpg
| imagesize        = 
| caption          = Proclus portrayed in the ''[[Menologion of Basil II]]''
| titles           = [[List of ecumenical patriarchs of Constantinople|Archbishop of Constantinople]]
| birth_name       = 
| birth_date       = {{circa|390}}
| birth_place      = 
| death_date       = 24 July 446
| death_place      = 
| canonized_date   = [[Dicastery for the Causes of Saints|Pre-Congregation]]
| attributes       = 
| patronage        = 
| feast_day        = 20 November (Eastern Churches)<br />24 October (Catholic Church)
| venerated_in     = [[Catholic Church]]<br />[[Eastern Catholic Churches]]<br />[[Eastern Orthodox Church]]<br />[[Oriental Orthodoxy]]
}}

'''Proclus of Constantinople''' ([[Greek language|Greek]]: Πρόκλος; c. 390 – 24 July 446) was the [[list of ecumenical patriarchs of Constantinople|Archbishop of Constantinople]] from 434 until his death. Renowned for his homiletic abilities, Proclus played a central role in the [[Nestorianism|Nestorian controversy.]] His contributions to the theology of the developing cult of the [[Mary, mother of Jesus|Virgin Mary]] place him among the early and foremost [[Mariology|Marian theologians]]. He is venerated as a [[saint]] in the [[Catholic Church]], the [[Eastern Catholic Churches]], the [[Eastern Orthodox Church]], and [[Oriental Orthodoxy]].

== Biography ==
Proclus was born around the year 390 and became a [[Reader (liturgy)|reader]] in Constantinople at a young age. He studied rhetoric and classical authors under private tutors, and came under the influence of Alexandrian intellectuals who had emigrated to the city.<ref name="constas">{{Cite book |first=Nicholas |last=Constas |url=https://worldcat.org/oclc/801325432 |title=Proclus of Constantinople and the cult of the Virgin in late antiquity: homilies 1–5, texts and translations |date=2003 |publisher=[[Brill Publishers|Brill]] |isbn=90-04-12612-0 |oclc=801325432}}</ref>{{rp|pages=10–16}} He is traditionally held to have been the friend and disciple of Saint [[John Chrysostom]] (397–405), who is said to have [[Ordination|ordained]] him. However, Constas shows that this link between the two men was retroactively created in the Medieval period.{{r|constas|pages=22–25}} Instead, Proclus was a disciple of and personal [[secretary]] to archbishop [[Atticus of Constantinople]] (406–425) who was impressed by his talents as a writer, rhetorician, and orator. During his episcopate, Atticus ordained Proclus [[deacon]] and [[priest]], and the young man quickly became an essential part of the archiepiscopal administration. He acted both as scribe and as [[Ghostwriter|ghost-writer]] for his bishop, who was less eloquent and intellectually well-rounded than his protege. During the course of pastoral and diplomatic visits to the Imperial residences, Proclus forged his lasting relationships with the Imperial family.{{r|constas|pages=35–37}}

He was a candidate to succeed Atticus upon the latter's death in 425, but the populace favoured the elderly [[Sisinnius I of Constantinople]] (426–427) for his lack of affiliation with local rivalries and his charity to the poor. Proclus befriended him, and Sisinnius [[consecration|consecrated]] him [[Bishop]] of the dependent See of [[Cyzicus]] in 426. His enthronement was prevented when the residents of the city refused to receive him and elected their own bishop in contravention of canon law, so Proclus remained at Constantinople as [[titular bishop]]. Under Sissinius' patronage, Proclus became increasingly famous as a popular preacher, earning him comparisons with the renowned homiletic talents of [[John Chrysostom]].{{r|constas|pages=41–44}} On the death of Sisinnius factions broke out once again with Proclus and [[Philip of Side]], who had also contested in 425, as the leading candidates. The competition was so fierce that the Emperor intervened and installed an outsider, the well-known [[school of Antioch|Antiochene]] orator [[Nestorius]], as Archbishop (sed. 428–431). In late 428, as part of his vicious and unpopular persecution of heretical groups, Nestorius and his retinue began to preach against the propriety of calling [[Mary, mother of Jesus|Mary]] the [[Theotokos]]. A traditional title that had been in use for over a century and utilised by preceding bishops of Constantinople like [[Gregory of Nazianzus]], Theotokos was by this point deeply associated with the liturgical life of the capital.{{r|constas|page=52–53}} Although he was initially reticent to get involved in the emerging dispute when a monastic deacon named Basil submitted a formal accusation of heresy to the Emperor against the Archbishop, Proclus withdrew from communion with Nestorius. In 430, on the occasion of a Feast Day of the [[Theotokos]] that was probably instituted under Atticus for the Nativity Cycle, Proclus was invited by Nestorius to deliver a homily from the pulpit before a mixed crowd. He preached his celebrated [[panegyric]] [[sermon]] on the Virgin Mary, a masterpiece of [[Exegesis|exegetical]] insight and [[rhetoric]]al flourish that has been called the most famous Marian sermon in history,{{r|constas|pages=56–57}} and which was later inserted into the beginning of the [[wiktionary:acta|Acts]] of the first [[Council of Ephesus]].{{sfn|Daniel|1911}}

Proclus' sermon did much to progress the case against Nestorius, and he would continue to launch homiletic attacks on the Archbishop. The controversy quickly spread beyond the capital and engulfed the Christian world. Although he did not attend the Council of Ephesus at which Nestorius was subsequently deposed, Proclus was the recipient of a letter from the conciliar president and leader of the anti-Nestorian party, [[Cyril of Alexandria]], in which his contribution was warmly acknowledged. In the aftermath of these tumultuous events, the clergy of Constantinople were once again thrown into factionalism concerning who was to ascend the archiepiscopal throne. Proclus was now the leading candidate but because he was already a bishop, formal application of canon law prevented his transfer from one diocese to another. His opponents in government used this against him because popular support, not least among powerful women, was considered a threat in a time when religious disputes were at fever pitch. Instead, a quiet, aged priest called [[Maximianus of Constantinople|Maximianus]] was elected (sed. 431–434), who oversaw the union of the Cyrillian party with the [[John I of Antioch|Johannine]] party.{{r|constas|pages=71–77}}

By the time Archbishop Maximianus died on [[Great and Holy Thursday]] of 434, the Imperial government had firmly come down on the side of the anti-Nestorians and were keen to avoid further electoral disturbances. To that end, Proclus was immediately enthroned by the permission of the Emperor [[Theodosius II]] and the bishops gathered at Constantinople. His first care was the funeral of his predecessor, and he then sent to both Patriarchs [[Cyril of Alexandria]] and [[John I of Antioch]] the usual [[synod]]ical letters announcing his appointment, both of whom approved of it.{{sfn|Daniel|1911}} His archiepiscopacy was dominated by the aftermath of the Council of Ephesus, and his consecration was rejected by the portion of Eastern bishops who had seceded from communion with John of Antioch after his reunion with Cyril.{{r|constas|page=86}}

In 436 the bishops of [[Armenia]] consulted Proclus upon certain [[doctrine]]s prevalent in their country and attributed to [[Theodore of Mopsuestia]] asking for their [[anathema|condemnation]]. Proclus replied the next year in the celebrated letter known as the ''Tome to the Armenians'',<ref>{{Cite book |last=Schwartz |first=Eduard |url=https://catalog.hathitrust.org/Record/011258447 |title=Acta conciliorum oecumenicorum |date=1914 |volume=4 |pages=187–195 |publisher=De Gruyter |location=Berlin}}</ref> which he sent to the Eastern bishops, asking them to sign it and to join in condemning the doctrines of the Armenians. They approved of the letters, but from admiration of Theodore hesitated to condemn the doctrines attributed to him. Proclus replied that while he desired the extracts subjoined to his Tome to be condemned, he had not attributed them to Theodore or any individual, not desiring the condemnation of any person.{{sfn|Daniel|1911}} A [[rescript]] from Theodosius procured by Proclus, declaring his wish that all should live in peace and that no imputation should be made against anyone who died in communion with the church, appeased the storm. The whole affair showed conspicuously the moderation and tact of Proclus and resulted in a period of peace for the Churches of the East after the Imperial Commission secured a forced union through exiling Nestorius and his closest supporters.{{r|constas|pages=90–91}}

In continuity with the conciliation of Atticus in the latter years of his episcopacy, Proclus oversaw the transfer of the [[relics]] of Saint John Chrysostom from [[Comana Pontica]] back to Constantinople in 438,{{r|constas|pages=114–115}}<ref>[https://oca.org/saints/lives/2010/11/20/103341-st-proclus-the-archbishop-of-constantinople "Saint Proclus the Archbishop of Constantinople", Orthodox Church in America]</ref> where he interred them with great honour in the [[Church of the Twelve apostles]]. This action finally reconciled to the Church those of Saint John's adherents who had separated themselves in consequence of the [[deposition (politics)|deposition]] as Archbishop{{sfn|Daniel|1911}} which they regarded as having been unjust.

In 439, at the request of a [[Diplomatic mission|deputation]] from [[Caesarea Mazaca|Caesarea]] in [[Cappadocia]], Proclus selected as their new bishop Thalassius, who was about to be appointed [[praetorian prefect]] of the East.{{sfn|Daniel|1911}}

In the time of Proclus, the [[Trisagion]] came into use. The occasion is said to have been a time when violent earthquakes lasted for four months at Constantinople so that the people were obliged to leave the city and encamp in the fields.{{sfn|Daniel|1911}}

Proclus died on 24 July 446. He appears to have been wise, moderate, and conciliatory, desirous, while strictly adhering to [[Orthodoxy]] himself, to win over those who differed from him by persuasion rather than force.{{sfn|Daniel|1911}}

== Theology ==
Having been educated in the cosmopolitan capital of the [[Eastern Roman Empire]], Proclus was learned in the various streams of thought that characterised late antiquity. A strong rhetorician, he made robust use of the [[Old Testament]], vibrant imagery, rhythmic delivery, colorful metaphors and logical argumentation. He also continued the trend of his predecessors in expanding both the construction of churches, shrines and monasteries suitable to house growing numbers of [[relic]]s and [[Christian monasticism|monks]], but also the jurisdictional reach of the See of Constantinople. Proclus became famous as a popular preacher, gaining a reputation as successor in homiletic prowess to John Chrysostom.{{r|constas|pages=9–10}}

=== Christology and Soteriology ===
Proclus' homilies present clear affirmations of the unity and duality of the natures of Christ in terminology Constas describes as "anticipating the language of [[Council of Chalcedon|Chalcedon]]". He taught a union of opposites, a union of natures where they remain unconfused, divinity clothed with humanity. While maintaining the two natures he stressed the personal unity of Jesus. For Proclus the [[Logos (Christianity)|Word]]-made-flesh dying sacrificially was essential to secure [[Salvation in Christianity|salvation]]; no mere man could pay the debt of sin, but man had sinned so man had to pay, necessitating the incarnation of God.{{r|constas|pages=60–69}}

=== Mariology ===
Proclus' chief contribution to Theology belongs to the area of [[Mariology|Marian theology]] and [[Marian devotions|devotion]]. His mentor [[Atticus of Constantinople|Archbishop Atticus]] made important contributions to the development of early Byzantine veneration of the Virgin in the two decades prior to the [[Council of Ephesus]], chiefly through the establishment of the first officially sanctioned Marian feast. Constas argues that through his role as Atticus' secretary Proclus provided literary assistance for his bishop in these endeavours.{{r|constas|page=38}} Proclus' famous Homily 1 delivered in Constantinople in 430 "defined the rhetoric and rationale for the cult of the Virgin Mary throughout the Byzantine period", "attained de facto canonical status" after it was attached to the proceedings of the Ephesine Council, and was the basis of centuries of theological re-imagining and reflection.{{r|constas|pages=128–129}} According to Constas, the sermon together with its associated Marian Feast "mark an important juncture in the development of the cult of the Virgin in Constantinople". The text interweaves resplendent praises of Mary with celebration of female virginity, directly confronting [[Nestorius]]' two-pronged criticisms of local Marian piety and the Empress [[Pulcheria]].{{r|constas|pages=58–59}}

Proclus was a champion of the traditional title Theotokos, defending its usage with intertwined Christological and Mariological explication, and also upheld the doctrine of the [[Perpetual virginity of Mary|perpetual virginity]]. Likewise, he taught the traditional [[Eve]]-Mary parallel that had been current in Christian theology since the second century.<ref name=":0" /> One of the primary texts he cites to support this is [[Ezekiel]] 44:1–2, interpreting the closed gate of the sanctuary typologically, in continuity with 4th-century figures like [[Cappadocian Fathers|the Cappadocians]] who laid the foundation for the rhetorical praise of the sacred womb.{{r|constas|pages=64, 70}} Proclus' Mariology is an extension of his Christology, whereby the mystery of virginal motherhood safeguards the mystery of the incarnation, rendering Mary and her qualities worthy of effulgent praise. His repertoire, drawing upon existing traditions through expansion, became foundational to Byzantine Mariology, drawing liberally on Old Testament stories, some of which were corrolaries of Christological typologies. Among others images, the Virgin is the spiritual [[Garden of Eden]] in which dwells the [[Last Adam|second Adam]], the New Eve who cancels the disobedience of the first, the [[Noah's Ark|Ark]] who carried the spiritual [[Noah]], the [[Jacob's Ladder|ladder of Jacob]] by which God descends and man ascends, the Fleece of [[Gideon]] drenched with the dew of heaven, the [[burning bush]] ablaze but not consumed by divinity, and the throne of the [[Cherub]]im on which rests the glory of God. She is a harbour, a sea, a palace, a bridal chamber, she is more spacious than heaven, a valley blossoming with fruit to feed the world{{r|constas|page=131–133}}<ref name=":0" /> and her womb is wider than the heavens.{{r|constas|page=201}} These images are drawn together in a context of active veneration; in his homily of 430, Proclus associates the calling together of the congregation before him via land and sea with the agency of Mary. Shoemaker identifies word for word correspondence between Proclus' Homily 1 and a Marian hymn contained within the Georgian Chantbook of Jerusalem, compiled prior to the mid-6th century. He argues on the basis of theological content that the hymn was already extant by 430 and that Proclus was quoting it, which indicates pre-existing Marian piety between Jerusalem and Constantinople upon which the bishop drew for his rhetorical purposes.<ref>{{Cite book |last=Shoemaker |first=Stephen J. |url=https://press.uchicago.edu/ucp/books/book/distributed/F/bo46740709.html |title=The First Christian Hymnal: The Songs of the Ancient Jerusalem Church - Parallel Georgian-English Texts |publisher=[[Brigham Young University]] |pages=xi–xvii, xxviii–xxix |language=en}}</ref>

His sermons also bristle with Marian theology through innovative allegorical interpretation of Old Testament texts such as the prophetic [[Golden lampstand|lampstand]] in Zechariah.{{r|constas|pages=158–159}} According to Proclus, Mary is "the only bridge between God and men" and all women are blessed through her renewal of the female sex.<ref name=":0" />

== Works ==
The works of Proclus consist of 20 [[sermon]]s (some of doubtful authenticity).<ref>{{harvnb|Daniel|1911}} cites [[Jacques Paul Migne]], ''[[Patrologia Graeca]]'', lxv, 651</ref> Five were published by cardinal [[Angelo Mai]],<ref>{{harvnb|Daniel|1911}} cites ''[https://archive.org/stream/spicilegiumroman04maia#page/n79/mode/1up Spicilegium Romanum]'', iv, xlviii, lxxviii.</ref> of which 3 are preserved only in a [[Syriac language|Syriac]] version, the [[Greek language|Greek]] being lost; 7 letters, along with several addressed to him by other persons; and a few fragments of other letters and sermons.<ref>{{harvnb|Daniel|1911}} cites [[Socrates of Constantinople]], ''Ecclesiastical History'', vii, xxvi, and passim; [[Theophanes the Confessor]], sub annus 430; [[Louis-Sébastien Le Nain de Tillemont]], ''Mém. eccl.'' xiv, 704; AA. SS. Act. x, 639.</ref> Of the 8 homilies on Christology attributed to him, 7 are authentic.<ref name=":0">{{Cite book |last=Michael |first=O'Carroll |url=https://worldcat.org/oclc/47771920 |title=Theotokos - a theological encyclopedia of the Blessed Virgin Mary |publisher=[[Wipf and Stock]] |date=2000 |isbn=1-57910-454-1 |pages=296–297 |oclc=47771920}}</ref>

Proclus was cited by Cardinal [[John Henry Newman]] for his work on [[Mariology]] and his strong support of the conciliar dogma on the [[Theotokos]].{{sfn|Daniel|1911}}

== Feast day ==
The Eastern Orthodox Church celebrates his feast day on 20 November.<ref>[http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=103341 St Proclus of Constantinople] Orthodox Synaxarion (20 November)</ref> The [[Catholic Church]] lists him on 24 October.<ref>{{Cite web |url=http://catholicsaints.mobi/calendar/24-october.htm |title=Calendar of Saints - 24 October}}</ref>

== Notes and references==
{{Reflist}}

=== Attribution ===
* {{DCBL|first=F. H. Blackburne|last=Daniel|wstitle=Proclus, St. patriarch of Constantinople}}

== Further reading ==
* {{Cite book |last=Meyendorff |first=John |year=1989 |title=Imperial unity and Christian divisions: The Church 450–680 AD |series=The Church in history |volume=2 |location=Crestwood, NY |publisher=St. Vladimir's Seminary Press |isbn=9780881410563 |url=https://books.google.com/books?id=6J_YAAAAMAAJ}}
* {{Cite Catholic Encyclopedia |last=Bacchus |first=Francis Joseph |wstitle=St. Proclus |volume=12}}
* [https://web.archive.org/web/20070928014942/http://www.westsrbdio.org/prolog/my.html?month=November&day=20&Go.x=9&Go.y=10 Prologue from Ochrid] by St. [[Nikolai Velimirović]]
* Constas, Nicholas (2003), ''Proclus of Constantinople and the Cult of the Virgin in Late Antiquity: Homilies 1–5, Texts and Translations'', Leiden, [[Brill Publishers|Brill]].

== External links ==
* https://www.santiebeati.it/dettaglio/74960
* http://www.catholic.org/saints/saint.php?saint_id=5487

{{Commons category}}

{{s-start}}
{{s-rel|grt}}
{{succession box
| before = [[Maximianus of Constantinople|Maximianus]]
| title  = [[List of ecumenical patriarchs of Constantinople|Archbishop of Constantinople]]
| years  = 434 – 446
| after  = [[Flavian of Constantinople|Flavian]]
}}
{{s-end}}
{{Patriarchs of Constantinople}}

{{Authority control}}
[[Category:446 deaths]]
[[Category:Saints from Constantinople]]
[[Category:Saints from Roman Anatolia]]
[[Category:5th-century Archbishops of Constantinople|Proclus]]
[[Category:5th-century Christian saints]]
[[Category:Year of birth unknown]]
[[Category:Bishops of Cyzicus]]