Saint Taraise, évêque
Haut fonctionnaire de
Constantinople sous les empereurs iconoclastes, il fut placé en 784 par
l’impératrice Irène sur le siège patriarcal de la capitale. Trois ans plus
tard, il rétablit solennellement le culte des images lors du second concile de
Nicée, et travaille à ramener la paix dans l’ Église. Il meurt en 806.
SAINT TARAISE
Patriarche de Constantinople
(750-806)
Saint Taraise, né à Constantinople au milieu du VIIIe siècle, fut un homme suscité par la Providence pour la défense de la foi.
Bien jeune encore, ses mérites l'élevèrent à la dignité de consul et de secrétaire de l'empereur. C'est de là que, tout laïque qu'il était, comme un nouvel Ambroise, il dut monter sur le trône patriarcal de Constantinople; mais, en homme de caractère, il posa ses conditions, dont la première tendait à l'écrasement de l'hérésie des iconoclastes, si fameuse par sa haine contre le culte des saintes Images.
Quelques hommes de science et de vertu, dont le caractère était plus fougueux que le sien, lui firent des reproches de la douceur et de l'esprit de conciliation qu'il montra en plusieurs occasions difficiles; mais jamais sa modération ne le fit transiger avec son devoir, et il sut plus d'une fois se montrer inflexible quand la gloire de Dieu et l'intérêt des âmes le demandaient.
Nous trouvons dans ces différentes manières d'agir des Saints une importante leçon: la prudence des uns, la fougue des autres, ont souvent été justifiées selon les circonstances; deux conduites opposées, ayant également pour fin la gloire de Dieu, peuvent être inspirées semblablement par la grâce.
Outre son zèle pour la foi, Taraise, au milieu du faste oriental, montra une pauvreté tout évangélique; il fut admirable par la simplicité de sa vie, la frugalité de sa table, la brièveté de son sommeil, sa bonté paternelle envers les pauvres de Jésus-Christ.
Parmi les traits de sa charité, on cite son dévouement à protéger la vie d'un homme injustement accusé, qui s'était réfugié dans l'asile inviolable de l'Église, et dont il réussit à démontrer l'innocence.
L'un des points caractéristiques de sa vie, c'est son amour pour la Très Sainte Vierge Marie. Il nous reste de lui, sur les mystères de la Mère de Dieu, des pages aussi nourries de doctrine qu'enflammées d'éloquence: "De quelles louanges Vous comblerons-nous, s'écrie-t-il, ô Vierge immaculée, Vierge sans tache, ornement des femmes et splendeur des vierges!" Rien de plus beau peut-être n'a été dit sur la Sainte Vierge, que cette page admirable où il La salue vingt fois en rappelant tous Ses titres glorieux.
Abbé L. Jaud, Vie des Saints pour tous les jours de l'année, Tours, Mame, 1950.
*Les années bissextiles, on fête ce Saint le 26 février
SOURCE : http://magnificat.ca/cal/fr/saints/saint_taraise.html
Tarasius of Constantinople B (RM)
(also known as Tharasius)
Died 806. Tarasius's father, George, was a judge held in high esteem for his even-handed justice, and his mother, Eucratia, no less celebrated for her piety. (He was the uncle or great-uncle of Saint Photius.) He was raised in the practice of virtue and taught to choose his friends wisely. As a layman, he was secretary of state to the ten-year-old Constantine VI. In the midst of the court and all its honors, surrounded by all that could flatter pride or gratify sensuality, Tarasius led a life like that of a professed religious.
Empress Irene, regent for her son, privately a Catholic during her husband's lifetime, schemed to gain power over the whole government to end the persecution of the Catholics by the Iconoclasts. She was an ambitious, artful, and heartlessly cruel women, but she was opposed to Iconoclasm. At the same time, Paul VI, patriarch of Constantinople, resigned his see in repentance for conforming to the heresy of the deceased Emperor Leo. As soon as Irene learned that he had taken the religious habit of Florus Monastery, she visited him and tried to dissuade him. Paul's resolution was unalterable for he wished to repair the scandal he had given. He suggested Tarasius as a worthy replacement.
And so Irene named the layman Tarasius, patriarch of Constantinople. There was unanimous consent by the court, clergy, and people. Tarasius objected, in part because he felt a priest should be chosen, but primarily because he could not in conscience accept the government of a see that had been cut off from Catholic communion. Finally, he accepted the position upon condition that a general council should be called to settle the dispute over the use of images. He was consecrated on Christmas Day, 784.
Soon after his consecration he wrote letters to Pope Adrian I (as did Irene) and the patriarchs of Alexandria, Antioch, and Jerusalem requesting their attendance or that of their legates at the seventh ecumenical council. The Holy Father sent legates with letters to the emperor, empress, and patriarch that, in the presence of his legates, the false council of the Iconoclasts should first be condemned and efforts made to re-establish holy images throughout the empire. (His legates, who assumed the presidency of the council, were Peter, archpriest of the Roman church, and Peter, priest and abbot of Saint Sabas in Rome.)
The Eastern patriarchs, being under the yoke of the Islamics, could not come for fear of offending their overlords, but they sent their deputies. The council opened at Constantinople August 1, 786, but was disturbed by the violence of Iconoclasts; therefore, the empress dispersed the council until the following year.
The Second Council of Nicaea at the Church of Hagia Sophia was attended by the pope's legates, Tarasius, John (priest and monk representing the patriarchs of Antioch and Jerusalem), Thomas (for the patriarch of Alexandria), and 350 bishops, plus many abbots and other holy priests and confessors. The assembled agreed that it was the sense of the Church to allow holy pictures and other images a relative honor, but not, of course, that worship that is due to God alone. He who revers the image, it was emphasized, reveres the person it represents. Once the council was ended, synodal letters were sent to all churches and, in particular, to the pope for his approval of the council, which was forthcoming.
In keeping with the resolutions of the General Council of Nicaea in 787, Tarasius restored statues and images to the churches and worked to eliminate simony. He also forbade the use of gold and scarlet among his clergy.
The life of Tarasius was a model of perfection to his clergy and people. He lived austerely, slept little, and became known for his acts of charity. He would take the meat from his table to distribute among the poor with his own hands and assigned them a large, fixed revenue. To ensure hat no one would be overlooked, he visited all the houses and hospitals in Constantinople. Reading and prayer filled all his leisure hours. It was his pleasure, in imitation of our Lord, to serve others rather than being served by them. He powerfully exhorted universal mortification of the senses, and was particularly severe against all theatrical entertainments.
Constantine turned against him in 795 when Tarasius refused to sanction his divorce from Empress Mary, whom his mother had pressured him to marry. Constantine even tried to coerce his support by deceit saying that Mary had plotted to poison the bishop. Tarasius remained firm, replying, "Tell him I will suffer death rather than consent to his design."
Next Constantine tried flattery. He said: "I can conceal nothing from you whom I regard as my father. No one can deny that I may divorce one who has attempted to take my life. The Empress Mary deserves death or perpetual penance." He produced a vial of poison that he pretended she had prepared for him. The patriarch, convinced that Constantine was trying to hoodwink him, responded that although Mary's crime was horrid, his second marriage during her lifetime would still be contrary to the law of God.
Constantine wished to marry Theodota, one of Mary's maids, and forced his wife into a convent. But Tarasius still refused to perform the marriage ceremony. This scandalous example led to several governors and other powerful men divorcing their wives or entering bigamous relationships, and gave encouragement to public lewdness. Saints Plato and Theodorus separated themselves from the emperor's communion to show their abhorrence of his crime. Tarasius did not think it was prudent to excommunicate the emperor who might restore iconoclasm in a resultant rage.
Tarasius was persecuted by Constantine thereafter. No one could speak to the patriarch without the permission of the emperor. Spies watched his every move. Tarasius's servants and relatives were banished. This semi-confinement gave Tarasius more free time for contemplation. While being persecuted for his orthodoxy by the emperor, Saint Theodore and his monks of Studium accused Tarasius of being too lenient. Some days you just can't win!
Irene won over the elite, seized power and had Constantine imprisoned and blinded (such gentle folks, eh?) with so much violence that he died in 797. During her five-year reign, she recalled all those who had been banished. After Nicephorus seized the throne in 802, Irene was exiled to Lesbos. Tarasius completed his 21-year reign under Nicephorus tending to his flock and saying Mass daily. Shortly before his death, Tarasius fell into a trance, as his biographer, who was present, relates, and he seemed to be disputing with a number of accusers who were busily scrutinizing all the actions of his life and making accusations. The saint appeared to be i great agitation as he defended himself against their charges. But a wonderful serenity succeeded, and the holy man gave up his soul to God in peace.
God honored the memory of Tarasius with miracles, some of which are related by the author of his vita. His feast was first celebrated by his successor. Fourteen years after Tarasius's death, the iconoclast emperor Leo the Armenian dreamed just before his own death that he saw Saint Tarasius highly incensed against him, and heard him command one named Michael to stab him. Leo, thinking this Michael to be a monk in the saint's monastery, ordered him to be brought before him and even tortured some of the religious to hand him over, but there was no Michael among them. Leo was killed six days later by Michael Balbus (Benedictines, Husenbeth, Walsh, White)
SOURCE : http://www.saintpatrickdc.org/ss/0225.shtml
St. Tarasius
Patriarch of Constantinople, date of birth unknown; died 25 February, 806. He was the son of the Patrician and Prefect of Constantinople, George, and his wife Eukratia, and entered the service of the State. In 784 when Paul IV Patriarch of Constantinople died Tarasius was an imperial secretary, and a champion of the veneration of images. It may be that before his death the patriarch had recommended Tarasius as his successor in the patriarchate to the Empress Irene who was regent for her son Constantine VI (780-797). After the burial of Paul IV a great popular assembly was held before the Magnaura Palace to discuss the filling of the vacant see. The empress delivered an oration on the new appointment to the patriarchate and the people proclaimed Tarasius as the most worthy candidate. The empress agreed but said that Tarasius refused to accept the position. Tarasius now made a speech himself in which he declared he felt himself unworthy of the office, further that the elevation of a layman was very hazardous, and that the position of the Church of Constantinople had become a very difficult one, as it was separated from the Catholics of Western Europe and isolated from the other Oriental patriarchates; consequently he would only be willing to accept the position of patriarch on condition that Church unity be restored and that, in connection with the pope, an oecumenical council be called. The majority of the populace approved of these views and the imperial Court agreed to it. So on 25 December, 784, Tarasius was consecrated patriarch. In 785 he sent the priest George as his legate to Hadrian I with a letter in which he announced his appointment. In his reply the pope expressed his disapproval of the elevation of Tarasius directly from the laity to the dignity of a bishop contrary to canonical regulation, but allowed clemency to rule in view of the orthodoxy of the new patriarch's views, and recognized him as patriarch. After this by joint action with the pope and the imperial Court Tarasius called the Second Council of Nicaea, the Seventh Ecumenical Council, which rejected Iconoclasm. Union with the Roman Church was restored.
After the synod the patriarch had a number of struggles not only with the Iconoclastic party of the capital but also with a party of Orthodox monks. First, the latter upbraided him for restoring to office the bishops who had formerly maintained Iconoclasm, but who had submitted to the decrees of the Council of 787. As, however, this was in accordance with the decrees of the council the accusation was allowed to drop. Another accusation was much more serious, namely, that Tarasius tolerated and encouraged simony, because those bishops who had given money to obtain their positions were only commanded by him to do a year's penance and were permitted to retain their offices. The patriarch defended himself in writing against this accusation which he denied in toto; moreover, he issued a severe synodal letter against Simonists. The monks, however, were not satisfied; they maintained their accusations and also attacked the Council of 787. At a later date Theodore of Studium, who took part in these disputes, changed his opinion of Tarasius, and also of the Second Council of Nicaea, the oecumenical character of which he acknowledged. Many serious difficulties still existed in regard to Western Europe. There were also fresh disputes in Constantinople when the Emperor Constantine VI put aside his lawful wife and wished to marry Theodata, a relative of Abbot Theodore of Studium. Tarasius positively refused to perform the second marriage and expressed his displeasure at the conduct of the priest Joseph who had married the emperor. The zealous monks, whose leaders were the Abbots Plato of Saccudium and Theodore of Studium, accused the patriarch of weakness, because he took no further steps against the emperor. They refused to have Church fellowship any longer with Tarasius, and were, consequently, violently persecuted by the emperor who, however, also treated the patriarch harshly. After Irene had dethroned Constantine in 797, Tarasius deposed the priest Joseph and peace was once more restored between the patriarch and the monks. (See THEODORE OF STUDIUM). In 802 Tarasius crowned as emperor Nicephorus, who had overthrown Irene, an act that greatly dissatisfied the populace. The patriarch had nothing to do with the intrigues of the court. His life was ascetic and simple, he checked the luxury of the clergy, preached with great zeal, and was very benevolent to the poor. After his death he was venerated as a saint. His name is also placed in the Roman Martyrology under the date of 25 February.
SOURCE : http://www.newadvent.org/cathen/14451b.htm
Saint Taraise, né à Constantinople au milieu du VIIIe siècle, fut un homme suscité par la Providence pour la défense de la foi.
Bien jeune encore, ses mérites l'élevèrent à la dignité de consul et de secrétaire de l'empereur. C'est de là que, tout laïque qu'il était, comme un nouvel Ambroise, il dut monter sur le trône patriarcal de Constantinople; mais, en homme de caractère, il posa ses conditions, dont la première tendait à l'écrasement de l'hérésie des iconoclastes, si fameuse par sa haine contre le culte des saintes Images.
Quelques hommes de science et de vertu, dont le caractère était plus fougueux que le sien, lui firent des reproches de la douceur et de l'esprit de conciliation qu'il montra en plusieurs occasions difficiles; mais jamais sa modération ne le fit transiger avec son devoir, et il sut plus d'une fois se montrer inflexible quand la gloire de Dieu et l'intérêt des âmes le demandaient.
Nous trouvons dans ces différentes manières d'agir des Saints une importante leçon: la prudence des uns, la fougue des autres, ont souvent été justifiées selon les circonstances; deux conduites opposées, ayant également pour fin la gloire de Dieu, peuvent être inspirées semblablement par la grâce.
Outre son zèle pour la foi, Taraise, au milieu du faste oriental, montra une pauvreté tout évangélique; il fut admirable par la simplicité de sa vie, la frugalité de sa table, la brièveté de son sommeil, sa bonté paternelle envers les pauvres de Jésus-Christ.
Parmi les traits de sa charité, on cite son dévouement à protéger la vie d'un homme injustement accusé, qui s'était réfugié dans l'asile inviolable de l'Église, et dont il réussit à démontrer l'innocence.
L'un des points caractéristiques de sa vie, c'est son amour pour la Très Sainte Vierge Marie. Il nous reste de lui, sur les mystères de la Mère de Dieu, des pages aussi nourries de doctrine qu'enflammées d'éloquence: "De quelles louanges Vous comblerons-nous, s'écrie-t-il, ô Vierge immaculée, Vierge sans tache, ornement des femmes et splendeur des vierges!" Rien de plus beau peut-être n'a été dit sur la Sainte Vierge, que cette page admirable où il La salue vingt fois en rappelant tous Ses titres glorieux.
Abbé L. Jaud, Vie des Saints pour tous les jours de l'année, Tours, Mame, 1950.
*Les années bissextiles, on fête ce Saint le 26 février
SOURCE : http://magnificat.ca/cal/fr/saints/saint_taraise.html
Tarasius of Constantinople B (RM)
(also known as Tharasius)
Died 806. Tarasius's father, George, was a judge held in high esteem for his even-handed justice, and his mother, Eucratia, no less celebrated for her piety. (He was the uncle or great-uncle of Saint Photius.) He was raised in the practice of virtue and taught to choose his friends wisely. As a layman, he was secretary of state to the ten-year-old Constantine VI. In the midst of the court and all its honors, surrounded by all that could flatter pride or gratify sensuality, Tarasius led a life like that of a professed religious.
Empress Irene, regent for her son, privately a Catholic during her husband's lifetime, schemed to gain power over the whole government to end the persecution of the Catholics by the Iconoclasts. She was an ambitious, artful, and heartlessly cruel women, but she was opposed to Iconoclasm. At the same time, Paul VI, patriarch of Constantinople, resigned his see in repentance for conforming to the heresy of the deceased Emperor Leo. As soon as Irene learned that he had taken the religious habit of Florus Monastery, she visited him and tried to dissuade him. Paul's resolution was unalterable for he wished to repair the scandal he had given. He suggested Tarasius as a worthy replacement.
And so Irene named the layman Tarasius, patriarch of Constantinople. There was unanimous consent by the court, clergy, and people. Tarasius objected, in part because he felt a priest should be chosen, but primarily because he could not in conscience accept the government of a see that had been cut off from Catholic communion. Finally, he accepted the position upon condition that a general council should be called to settle the dispute over the use of images. He was consecrated on Christmas Day, 784.
Soon after his consecration he wrote letters to Pope Adrian I (as did Irene) and the patriarchs of Alexandria, Antioch, and Jerusalem requesting their attendance or that of their legates at the seventh ecumenical council. The Holy Father sent legates with letters to the emperor, empress, and patriarch that, in the presence of his legates, the false council of the Iconoclasts should first be condemned and efforts made to re-establish holy images throughout the empire. (His legates, who assumed the presidency of the council, were Peter, archpriest of the Roman church, and Peter, priest and abbot of Saint Sabas in Rome.)
The Eastern patriarchs, being under the yoke of the Islamics, could not come for fear of offending their overlords, but they sent their deputies. The council opened at Constantinople August 1, 786, but was disturbed by the violence of Iconoclasts; therefore, the empress dispersed the council until the following year.
The Second Council of Nicaea at the Church of Hagia Sophia was attended by the pope's legates, Tarasius, John (priest and monk representing the patriarchs of Antioch and Jerusalem), Thomas (for the patriarch of Alexandria), and 350 bishops, plus many abbots and other holy priests and confessors. The assembled agreed that it was the sense of the Church to allow holy pictures and other images a relative honor, but not, of course, that worship that is due to God alone. He who revers the image, it was emphasized, reveres the person it represents. Once the council was ended, synodal letters were sent to all churches and, in particular, to the pope for his approval of the council, which was forthcoming.
In keeping with the resolutions of the General Council of Nicaea in 787, Tarasius restored statues and images to the churches and worked to eliminate simony. He also forbade the use of gold and scarlet among his clergy.
The life of Tarasius was a model of perfection to his clergy and people. He lived austerely, slept little, and became known for his acts of charity. He would take the meat from his table to distribute among the poor with his own hands and assigned them a large, fixed revenue. To ensure hat no one would be overlooked, he visited all the houses and hospitals in Constantinople. Reading and prayer filled all his leisure hours. It was his pleasure, in imitation of our Lord, to serve others rather than being served by them. He powerfully exhorted universal mortification of the senses, and was particularly severe against all theatrical entertainments.
Constantine turned against him in 795 when Tarasius refused to sanction his divorce from Empress Mary, whom his mother had pressured him to marry. Constantine even tried to coerce his support by deceit saying that Mary had plotted to poison the bishop. Tarasius remained firm, replying, "Tell him I will suffer death rather than consent to his design."
Next Constantine tried flattery. He said: "I can conceal nothing from you whom I regard as my father. No one can deny that I may divorce one who has attempted to take my life. The Empress Mary deserves death or perpetual penance." He produced a vial of poison that he pretended she had prepared for him. The patriarch, convinced that Constantine was trying to hoodwink him, responded that although Mary's crime was horrid, his second marriage during her lifetime would still be contrary to the law of God.
Constantine wished to marry Theodota, one of Mary's maids, and forced his wife into a convent. But Tarasius still refused to perform the marriage ceremony. This scandalous example led to several governors and other powerful men divorcing their wives or entering bigamous relationships, and gave encouragement to public lewdness. Saints Plato and Theodorus separated themselves from the emperor's communion to show their abhorrence of his crime. Tarasius did not think it was prudent to excommunicate the emperor who might restore iconoclasm in a resultant rage.
Tarasius was persecuted by Constantine thereafter. No one could speak to the patriarch without the permission of the emperor. Spies watched his every move. Tarasius's servants and relatives were banished. This semi-confinement gave Tarasius more free time for contemplation. While being persecuted for his orthodoxy by the emperor, Saint Theodore and his monks of Studium accused Tarasius of being too lenient. Some days you just can't win!
Irene won over the elite, seized power and had Constantine imprisoned and blinded (such gentle folks, eh?) with so much violence that he died in 797. During her five-year reign, she recalled all those who had been banished. After Nicephorus seized the throne in 802, Irene was exiled to Lesbos. Tarasius completed his 21-year reign under Nicephorus tending to his flock and saying Mass daily. Shortly before his death, Tarasius fell into a trance, as his biographer, who was present, relates, and he seemed to be disputing with a number of accusers who were busily scrutinizing all the actions of his life and making accusations. The saint appeared to be i great agitation as he defended himself against their charges. But a wonderful serenity succeeded, and the holy man gave up his soul to God in peace.
God honored the memory of Tarasius with miracles, some of which are related by the author of his vita. His feast was first celebrated by his successor. Fourteen years after Tarasius's death, the iconoclast emperor Leo the Armenian dreamed just before his own death that he saw Saint Tarasius highly incensed against him, and heard him command one named Michael to stab him. Leo, thinking this Michael to be a monk in the saint's monastery, ordered him to be brought before him and even tortured some of the religious to hand him over, but there was no Michael among them. Leo was killed six days later by Michael Balbus (Benedictines, Husenbeth, Walsh, White)
In
art, Saint Tarasius is an Eastern bishop with a picture of saints by him. He
may also be shown at the time the emperor visited him on his death bed; or
serving the poor at table (Roeder, White).
SOURCE : http://www.saintpatrickdc.org/ss/0225.shtml
St. Tarasius
Patriarch of Constantinople, date of birth unknown; died 25 February, 806. He was the son of the Patrician and Prefect of Constantinople, George, and his wife Eukratia, and entered the service of the State. In 784 when Paul IV Patriarch of Constantinople died Tarasius was an imperial secretary, and a champion of the veneration of images. It may be that before his death the patriarch had recommended Tarasius as his successor in the patriarchate to the Empress Irene who was regent for her son Constantine VI (780-797). After the burial of Paul IV a great popular assembly was held before the Magnaura Palace to discuss the filling of the vacant see. The empress delivered an oration on the new appointment to the patriarchate and the people proclaimed Tarasius as the most worthy candidate. The empress agreed but said that Tarasius refused to accept the position. Tarasius now made a speech himself in which he declared he felt himself unworthy of the office, further that the elevation of a layman was very hazardous, and that the position of the Church of Constantinople had become a very difficult one, as it was separated from the Catholics of Western Europe and isolated from the other Oriental patriarchates; consequently he would only be willing to accept the position of patriarch on condition that Church unity be restored and that, in connection with the pope, an oecumenical council be called. The majority of the populace approved of these views and the imperial Court agreed to it. So on 25 December, 784, Tarasius was consecrated patriarch. In 785 he sent the priest George as his legate to Hadrian I with a letter in which he announced his appointment. In his reply the pope expressed his disapproval of the elevation of Tarasius directly from the laity to the dignity of a bishop contrary to canonical regulation, but allowed clemency to rule in view of the orthodoxy of the new patriarch's views, and recognized him as patriarch. After this by joint action with the pope and the imperial Court Tarasius called the Second Council of Nicaea, the Seventh Ecumenical Council, which rejected Iconoclasm. Union with the Roman Church was restored.
After the synod the patriarch had a number of struggles not only with the Iconoclastic party of the capital but also with a party of Orthodox monks. First, the latter upbraided him for restoring to office the bishops who had formerly maintained Iconoclasm, but who had submitted to the decrees of the Council of 787. As, however, this was in accordance with the decrees of the council the accusation was allowed to drop. Another accusation was much more serious, namely, that Tarasius tolerated and encouraged simony, because those bishops who had given money to obtain their positions were only commanded by him to do a year's penance and were permitted to retain their offices. The patriarch defended himself in writing against this accusation which he denied in toto; moreover, he issued a severe synodal letter against Simonists. The monks, however, were not satisfied; they maintained their accusations and also attacked the Council of 787. At a later date Theodore of Studium, who took part in these disputes, changed his opinion of Tarasius, and also of the Second Council of Nicaea, the oecumenical character of which he acknowledged. Many serious difficulties still existed in regard to Western Europe. There were also fresh disputes in Constantinople when the Emperor Constantine VI put aside his lawful wife and wished to marry Theodata, a relative of Abbot Theodore of Studium. Tarasius positively refused to perform the second marriage and expressed his displeasure at the conduct of the priest Joseph who had married the emperor. The zealous monks, whose leaders were the Abbots Plato of Saccudium and Theodore of Studium, accused the patriarch of weakness, because he took no further steps against the emperor. They refused to have Church fellowship any longer with Tarasius, and were, consequently, violently persecuted by the emperor who, however, also treated the patriarch harshly. After Irene had dethroned Constantine in 797, Tarasius deposed the priest Joseph and peace was once more restored between the patriarch and the monks. (See THEODORE OF STUDIUM). In 802 Tarasius crowned as emperor Nicephorus, who had overthrown Irene, an act that greatly dissatisfied the populace. The patriarch had nothing to do with the intrigues of the court. His life was ascetic and simple, he checked the luxury of the clergy, preached with great zeal, and was very benevolent to the poor. After his death he was venerated as a saint. His name is also placed in the Roman Martyrology under the date of 25 February.
Kirsch, Johann Peter. "St. Tarasius." The Catholic
Encyclopedia. Vol. 14. New York: Robert Appleton Company, 1912. 25 Feb. 2017 <http://www.newadvent.org/cathen/14451b.htm>.
Transcription. This article was transcribed for
New Advent by Michael C. Tinkler.
Ecclesiastical approbation. Nihil Obstat. July 1, 1912. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of
New York.
SOURCE : http://www.newadvent.org/cathen/14451b.htm
