Saint Hormisdas
Pape
(52 ème) de 514 à 523 (✝ 523)
Originaire de
Campanie, il fut l'un des diacres du pape Symmaque et, pour lui, prend contact
avec le roi Théodoric à Ravenne. Il joue d'ailleurs un rôle important auprès du
pape et c'est tout normalement qu'il est élu pour lui succéder. L'essentiel de
ses activités concerne les relations avec l'Orient, en particulier les grands
sièges patriarcaux d'Antioche et d'Alexandrie où il rencontra longtemps des
oppositions. Après la mort de l'empereur byzantin, Anastase II, qui lui est
hostile, il obtiendra de son successeur la restauration de la communion avec
Constantinople. Le patriarche Jean demande la réconciliation et le nom des
papes est rétabli dans les diptyques. En Occident, il affirme son autorité en
Espagne et en Gaule. Nous avons de lui au moins huit lettres authentiques
adressées à saint Césaire d'Arles et à saint Avit de Vienne.
À Rome près de saint Pierre, en 523, saint Hormisdas, pape.
Pacificateur, il obtint en Orient la fin du schisme d’Acace et en Occident le
respect des droits de l’Église de la part des nouveaux peuples.
Martyrologe
romain
SOURCE : http://nominis.cef.fr/contenus/saint/1629/Saint-Hormisdas.html
Hormisdas
Pape (52e) de 514 à 523
Hormisdas, né à Frosinone, en Italie, porte un nom persan. Noble et riche,
il avait eu toute la confiance de pape Symmaque, qui le désigna probablement
comme successeur.
Chef de famille avant de devenir moine, Hormisdas
est le père de Silvère, pape de 536 à 537. Homme de paix, il commença par
recevoir à la communion les partisans de l'anti-pape Laurent († 508). Mais il
joua surtout un rôle décisif dans le règlement du long schisme acacien
(484-519).
Avec l'accord de Théodoric, roi d'Italie, et
surtout du nouvel empereur d'Orient Justin 1er (518-529), un document
soigneusement élaboré par le pape fut signé à Constantinople le 28 mars 519,
par le patriarche Jean et tous les évêques et supérieurs de monastère présents.
Ce document impliquait essentiellement l'acceptation de la christologie de
Chalcédoine; mais reconnaissait aussi Rome comme le siège apostolique par
excellence. Ce document a été retenu par l'histoire sous le nom de « Formulaire d'Hormisdas » et sera
souvent invoqué par la suite.
Le « Formulaire
d'Hormisdas » fut incorporé dans la Constitution dogmatique Pastor aeternus par le Concile Vatican I
le 18 juillet 1870. Hormisdas entretint une correspondance avec les principaux
évêques de Gaule, surtout Césaire d'Arles († 542) et Avitus de Vienne († 519).
Peu avant sa mort, il eut la satisfaction de savoir que la persécution des
chrétiens en Afrique avait pris fin avec la mort du roi vandale Thrasamond (28
mai 523).
Il fut enseveli à Saint-Pierre. Son fils, le pape
Silvère, composa pour lui l'épitaphe. Il est vénéré par l'Église comme saint.
Fête, le 6 août.
SOURCE :
http://levangileauquotidien.org/main.php?language=FR&module=saintfeast&id=5774&fd=0
Saint Hormisdas (514-523)
Italien.
Pendant son pontificat se produisit la réconciliation entre les Églises
d’Orient de d’Occident.
Il
décréta que les charges d’évêque ne pourraient être achetées au moyen de
privilèges ou de donations. Ce fut, pendant son pontificat que saint Benoît
fonda l’Ordre des Bénédictins.
Il
écrivit à saint Remi de Reims pour le féliciter pour ses Sermons.
Pope St. Hormisdas
Gloom and storm marked the pontificates
of Anastasius II and Symmachus, but on St. Hormisdas the sun of peace and
victory shone with cheerful splendor. St. Hormisdas was born at Frosinone in
the Roman Campagna. Married before ordination, he had a son, Silverius, who
also became pope. As a deacon, Hormisdas had staunchly backed St. Symmachus in
his trouble with the antipope Lawrence and the pro-Byzantine faction. Elected
with difficulty, St. Hormisdas began his career of peace with victory by receiving
back into the Church the last die-hards of the Laurentian schism.
A greater victory was in the making. Ever since 484
the Church of Constantinople had been in schism. First, Patriarch Acacius had
supported the Henoticon and had died excommunicated and in schism. Then even
when the patriarchs had returned to orthodoxy, they could not bring themselves
to strike the name of Acacius from the liturgical diptychs or tablets. The fact
that Emperor Anastasius, who ruled during most of this time, tended to the Monophysite
heresy did not help matters. But more and more the orthodox clergy, monks, and
laity of the East longed for an end to this schism which weakened their stand
against the Monophysites.
In 514 General Vitalian revolted and forced
Anastasius to make overtures towards reunion; but since Anastasius was not
serious, nothing came of this attempt. A number of Eastern bishops, however,
independently made their submission to Rome. When Anastasius died in 517 hopes
rose. His successor, the rugged soldier Justin I was orthodox. Popular opinion,
the Emperor, and orthodoxy for once all agreeing, the way to reunion was easy.
A synod at Constantinople sent a legate to Pope Hormisdas to seek reunion.
The Pope sent back a legation with a formula of
faith, and on Holy Thursday, March 28, 519, the papal legates received the
Church of Constantinople back to Catholic unity. The ceremony was hailed with
tears of joy, for this union was extremely popular.
The formula of Hormisdas which the Pope sent to be
signed on this occasion is a masterpiece of clarity. It repeats the
condemnation of the heresies condemned by the ecumenical councils and it
formally condemns the memory of Acacius who had started this schism. It so
clearly stated the primacy and infallibility of the Roman See that from that
day to the time of the Vatican Council, it has been a powerful weapon in the
arsenal of Catholic orthodoxy. It was subscribed to by the patriarch of
Constantinople, it swept the East and in the end was signed by 2,500 bishops.
Another joyous moment for St. Hormisdas came when
word was brought from Africa that after the death of the Vandal king
Thrasamund, the hardpressed African Church enjoyed a little peace.
Hormisdas forbade the use of the expression “one of
the Trinity was crucified,” not because it could not be understood in a true
sense, but because it was used as a Monophysite catchword. He sent letters to
the bishops of Gaul and Spain on disciplinary matters.
When St. Hormisdas died in 523 the Church was, on
the whole, peaceful, but black clouds were piling up in the West.
SOURCE : http://www.ucatholic.com/saints/pope-saint-hormisdas/
Pope St. Hormisdas
Date of birth unknown, elected to the Holy See, 514; d. at Rome, 6 August, 523.
SOURCE : http://www.newadvent.org/cathen/07470a.htm
Hormisdas, Pope (RM)
Born at Frosinone, Campagna di Roma, Italy; died in Rome on August 6, 523. Saint Hormisdas was a widower and a Roman deacon. Bishop Saint Ennodius of Pavia, who held him in esteem, prophesied that this deacon would one day be pope. Two days after the death of Pope Saint Symmachus in 514 the prediction was fulfilled (July 21). Most his pontificate was concerned with healing the schism that existed since 484 between East and West brought about by the Acacian schism. The schism was the result of Acacius of Constantinople's attempt to placate the Monophysites. The church of Constantinople was reunited with Rome in 519 by means of the confession of faith that bears this pope's name, the Formula of Hormisdas. The formula formally condemned Acacius and unequivocally stated the primacy and infallibility of the Roman see. Patriarch John of Constantinople, as well as 250 Eastern bishops signed the document. This is the landmark document that substantiates Rome's claim to supreme authority.
Nothing is recorded of the less public life of Hormisdas, but his ability to heal the schism indicates that he was an able and sagacious man of peace. That his son, Saint Silverius, became pope (in 536) also says good things about him. Hormisdas severely rebuked some African monks for their bickering. Hormisdas also received back into the Church the last group of Laurentian schismatics. His last days were made happy by the cessation of the Vandal persecution in North Africa (Benedictines, Delaney, Encyclopedia, Walsh).
In art, Hormisdas is portrayed as a young man with a camel. He is the patron of grooms and stable-boys (Roeder).
Nato a Frosinone, fu Papa dal 514 al 523. Ormisda era un vedovo e un diacono romano al momento della sua elezione. Suo figlio divenne a propria volta Papa con il nome di Silverio. Una delle prime preoccupazioni di Papa Ormisda fu di rimuovere le ultime vestigia dello scisma laurenziano a Roma, riaccogliendo nella Chiesa coloro che non si erano ancora riconciliati. Gran parte del suo Pontificato fu dedicata a ricucire lo strappo che esisteva sin dal 484 tra Oriente ed Occidente a causa dello scisma Acaciano. Questo era stato prodotto come risultato del tentativo di Acacio di Costantinopoli di placare i monofisiti. La Chiesa di Costantinopoli venne riunita con Roma nel 519, attraverso la confessione di fede che viene detta Formula di Ormisda. Nell'arte, Ormisda viene raffigurato come un giovane uomo con un cammello. È il santo patrono dei palafrenieri e degli stallieri. (Avvenire)
(Il nome Ormisda deriva dal persiano. Latinizzato in Hormisdas, significa "buono". E’ un nome usato anche al femminile).
L'elezione ebbe esiti unanimi e senza disordini.
Tutto il pontificato fu teso a ricomporre le divisioni teologali tra la Chiesa di Roma e quella Orientale di Costantinopoli e nella rifinitura delle opere architettoniche già iniziate durante il precedente pontificato quali: la basilica di S. Pancrazio sul Gianicolo e di San Martino ai Monti.
Dopo la morte dell'imperatore Anastasio I, con l'avvento del suo successore Giustino finalmente la chiesa romana riuscì a profilare un nuovo "modus vivendi " con la realtà orientale di Costantinopoli.
Le nuove basi per un comune intento nell'ambito dell' ortodossia teologica furono gettate durante il concilio di Costantinopoli che si rifece ai dogmi dettati dai precedenti concilii di Nicea e di Calcedonia, bandendo definitivamente tutte le eresie imperversanti quali quelle monifisiste, eutichiane, ariane e manicheiste, tant'è che lo stesso patriarca di Bisanzio sottoscrisse la cosidetta "formula Ormisda" che si chiudeva con le seguenti parole: "...sono concorde con il papa e rimprovero tutti quelli che il papa rimprovera."
Il 28 marzo del 519 il concilio di Costantinopoli si concluse con la piena affermazione delle volontà della Chiesa di Roma.
Il pontefice Ormisda si spense il 6 agosto del 523 e fu sepolto all'interno della basilica di San Pietro. Il suo nome non figura nel calendario universale ma viene ricordato nel giorno della sua morte.
Autore: Franco Gonzato
SOURCE : http://www.santiebeati.it/Detailed/65360.html
Pope St. Hormisdas
Date of birth unknown, elected to the Holy See, 514; d. at Rome, 6 August, 523.
This able and
sagacious pontiff belonged to a wealthy and honourable
family of Frosinone
(Frusino) in the Campagna di Roma (Latium). Before receiving higher orders
he had been married; his son
became pope under the name of Silverius
(536-537). Under Pope Symmachus (498-514) Hormisdas held
the office of deacon of the Roman Church and during the schism of Laurentius he was one of the most prominent
clerical attendants of Symmachus.
He was notary at the synod held at St. Peter's
in 502, and Ennodius of Pavia,
with whom he was on friendly terms, expressed the conviction that this Roman
deacon, so eminent for piety, wealth,
and distinguished birth, would occupy the See of Rome [Ennodii opera, ed. Vogel (Berlin, 1885), 287,
290]. The day after the funeral of Symmachus
(20 July, 514) Hormisdas was chosen and consecrated his successor;
there is no mention of divisions or disturbances at his election.
One of the new pope's first cares was to remove the last
vestiges of the Laurentian schism in Rome, receiving back into the Church such of its adherents as had not already been
reconciled. From the beginning of his pontificate the affairs of the Greek Church occupied his special attention. At Constantinople
the Acacian schism, which had broken out in
consequence of the "Henoticon" of the Emperor Zeno, and which had caused
the separation of the Greek and Roman
Churches, still held sway (see ACACIUS, PATRIARCH OF CONSTANTINOPLE). The Emperor
Anastasius (491-518), Zeno's successor,
maintained the "Henoticon"; he became more and more inclined
towards Monophysitism, and persecuted the bishops who refused to repudiate the Council of Chalcedon. The three patriarchs, Macedonius of Constantinople,
Elias of Jerusalem, and Flavianus
of Antioch had been driven from
their sees.
In the midst of
this confusion a number of Eastern
bishops appealed
to Rome during the pontificate of Symmachus,
in order that, by the restoration of unity
in the Church, their positions might be strengthened and the
progress of Monophysitism checked. Symmachus
had required them to submit to the condemnation of Acacius,
but the Orientals were not ready
for this step. Taking advantage of the discontent aroused against Anastasius
by his Monophysite tendencies, Vitalian
of Lower Moesia, a commander in
the army, led a revolt against him. Vitalian
demanded, on the one hand, that his office of distribution of the grain for the
troops should be restored to him, and, on the other, that the Council of Chalcedon should be recognized and the unity
with Rome re-established. He gained numerous adherents
and appearing before Constantinople
at the head of a large army, defeated the emperor's nephew, Hypatius; upon this
Anastasius was obliged to negotiate with him. One of the terms of Vitalian's
submission was that the emperor should take an oath to convene a synod
at Heraclea in Thrace, invite the pope to attend it, and submit to his arbitration
the dispute about the See of Constantinople and the other bishoprics in order by this means to restore the unity of the Church. Anastasius
accordingly wrote to Hormisdas, 28 Dec., 514, inviting him to the synod
on the first of July following. The letter had first to be submitted to Vitalian,
whose representative accompanied the bearer to Rome. A second, less courteous communication, dated 12 Jan., was sent by Anastasius
to the pope; this merely requested his good offices in the
controversy. The emperor evidently wished to prolong the negotiations as he was
not really willing to fulfill the promises he had made to Vitalian.
The second letter reached Rome before the first one, and on 4 April Hormisdas
answered it, expressing his delight at the prospect of peace, but at the same
time defending the memory of his
predecessors. The bearers of the emperor's first letter arrived on 14 May. The pope guardedly carried on negotiations, convened a synod at Rome and wrote a letter to the emperor, dated 8 July, in which he announced the departure of
an embassy for Constantinople.
Meanwhile the two hundred bishops who had assembled on 1 July at Heraclea, separated without accomplishing anything.
The pope's embassy to the imperial court consisted of two bishops, Ennodius
of Pavia and Fortunatus
of Catina, the priest Venantius,
the deacon Vitalis,
and the notary Hilarius.
The letter of Hormisdas to the emperor, dated 1 Aug., 515, is still preserved; so also are
the minute instructions given the legates with regard to the position they were to take.
If the emperor agreed to the proposals made to him, the pope was ready, if necessary, to appear in person at a council.
The pope further sent the formula of a confession
of faith (regula fidei)
for the Eastern bishops to sign. The embassy brought about no real
results; Anastasius, without
breaking off the negotiations, gave the envoys an evasive letter for Hormisdas.
A new revolt of Vitalian was
suppressed, and an imperial embassy, consisting of two high civil officials,
came to Rome bringing a letter dated 16 July, 516, for the pope, and one dated 28 July, for the Roman Senate; the aim of the
latter was to induce the senators to take a stand against Hormisdas.
The senate, however, as well as King Theodoric, remained true to the pope, who saw through the emperor's crafty
manoeuvres. The answer of Hormisdas to the imperial letter was
dignified and definite. Meanwhile an additional number of Scythian, Illyrian
and Dardanian bishops had entered into relations
with Rome, and several of them had also conferred with
the papal legates in Constantinople
upon the question of the reunion of the Churches.
They now submitted to the condemnation of Acacius
and signed the confession of faith (regula fidei) of Hormisdas, as did
also the bishops of the province
of Epirus, who were persuaded thereto by the Roman
subdeacon Pullio. This confession
of faith, which the pope sent to Constantinople
to be signed by all bishops who reunited with the Latin Church, is known as the "Formula Hormisdae"
and was repeatedly mentioned at the [First] Vatican Council. It begins with the words: "Prima
salus est, regulam rectae fidei
custodire et a constitutis
Patrum nullatenus deviare. Et quia non potest Domini Nostri Jesu
Christi praetermitti sententia
dicentis: Tu es Petrus et super hanc petram
aedificabo ecclesiam meam. Haec quae dicta sunt rerum
probantur effectibus, quia in sede apostolica immaculata est semper Catholica
conservata religio" (The first means of safety is to guard the rule of
strict faith and to deviate in no way from those things
that have been laid down by the Fathers.
And indeed the words of Our Lord Jesus Christ: "Thou art Peter; and upon this rock I will build my church"
[Matthew 16:18], cannot be disregarded; these
things which were spoken are demonstrated by the results, for the Catholic religion
has been preserved ever immaculate
in the Apostolic See). Then follows the condemnation of Nestorius
and the other heresiarchs and also of Acacius.
A second papal embassy consisting of Ennodius
of Pavia and Bishop
Peregrinus of Misenum
had no better success. Anastasius
even attempted to bribe the legates, in which, however, he was unsuccessful. They
sought on the contrary to circulate secretly the pope's letters summoning the people to reunite with
the Roman Church. When the emperor heard of it he
had them brought out of the city by a private gate to the seashore, put on
shipboard, and sent back to Italy. Then Anastasius,
who had momentarily nothing to fear
from Vitalian, wrote an insolent
letter to Hormisdas dated 11 July, 517, breaking off the negotiations,
and continued to persecute the
advocates of union with Rome. On 9 July, 518, he died very suddenly in the
midst of a terrible storm. Shortly before that date Timotheus,
the heretical Patriarch of Constantinople,
had also passed away. The Emperor
Justin I (518-527), who succeeded, was an orthodox Christian. The people of Constantinople
insisted that the new Patriarch John
should anathematize the Monophysite heresy, recognize the definition
of Chalcedon, and reunite the Greek Church with Rome. A synod,
held at Constantinople,
concurred in these views and an imperial envoy departed for Rome to entreat the pope on behalf of the emperor, the latter's nephew Justinian,
and the patriarch to come in
person to the Orient, or send a legate for the purpose of re-establishing the unity of the Church. Hormisdas appointed the Bishops
[Saint] Germanus
[of Capua] and John,
a priest Blandus, two deacons, Felix
and Dioscurus, and a notary, Peter.
They had the same instructions and confession
of faith which were given the legates of 515. The embassy was received in Constantinople
with great splendour. All the demands of the pontiff
were conceded; the name of the condemned Patriarch
Acacius as well as the names of
the Emperors Anastasius and Zeno
were stricken from the church diptychs, the Patriarch
John accepted the formula of Hormisdas.
On Holy Thursday, 28 March, 519, in the cathedral of Constantinople
in presence of a great throng of people, the reunion of the Greek Church with Rome was ratified in the most solemn
manner. The greater number of the Eastern
and Greek bishops approved and signed the formula of Hormisdas.
At Antioch an orthodox patriarch
was chosen to replace the heretical Severus.
In the midst of all
this activity for the establishment of peace a new quarrel broke out, which
turned upon the formula: "One of the Trinity
was crucified". It was promulgated at Constantinople
in 519 by John Maxentius and numerous Scythian monks who were upheld by Justinian
(Theopaschite controversy). The patriarch
and the pope's legates opposed the demand that this formula should be
embodied as a dogma of the Church. The monks then proceeded to Rome where they caused
some trouble; they also addressed the African
bishops then residing in Sardinia. In 521 Hormisdas pronounced that
the formula in question, although not false, was dangerous because it admitted of a false interpretation; that the Council of Chalcedon needed no amendment. About this
time the African Bishop
Possessor, at the instigation of
some African monks, appealed
to the pope for information regarding the Church's attitude towards the Bishop of Riez,
Provence, whose Semipelagian views coloured his writings. In his
reply Hormisdas severely rebuked the quarrelsome spirit
of these monks. He did not forbid the reading of the works of
Faustus, but decided that what
was good in them should be
preserved and what was contrary to the doctrine of the Church should be rejected.
Hormisdas caused
a Latin translation of the canons
of the Greek Church to be prepared by Dionysius Exiguus and issued a new edition of the Gelasian
"Decretum de recipiendis Libris".
He sent letters to several bishops in Spain and Gaul
on ecclesiastical matters and gave directions
regarding church administration.
His relations with Theodoric were amicable. The "Liber Pontificalis" enumerates valuable gifts
presented to St. Peter's by this
king as well as by the Emperor Justin.
Shortly before his
death the pope received tidings that Thrasamund
the Vandal King of Northern Africa
had died (523), and that the severe persecution of Catholics in that region had consequently ceased. Hormisdas
was buried at St.
Peter's. The text of his epitaph has been preserved (De Rossi, "Inscriptiones Christianae urbis
Romae", II, 130).
Sources
THIEL,
ed., Epistolae Romanorum Pontificum, I (Braunsberg, 1868), 739 sqq.; DUCHESNE
ed., Liber Pontificalis, I, 269 sqq.; GUNTHER in Sitzungsberichte der Wiener
Akademie, CXXVI (1892), xi; LANGEN, Geschichte der römischen Kirche, II (Bonn,
1885), 250 sqq.; GRISAR, Geschichte Roms und der Papste, I, passim; SCHNURER,
Der politische Stellung des Papsttums zur Zeit Theodorichs in Historisches
Jahrbuch, II (1889), 253 sqq.; PFEILSCHIFTER, Der Ostgotenkonig Theoderich und
die katholische Kirche in Kirchengesch. Studien,
III (Munster, 1869) i-ii, 138 sqq.; HEFELE, Konziliengeschichte, 2nd ed., II,
671 sqq., 692 sqq.
Kirsch, Johann Peter. "Pope St. Hormisdas." The Catholic
Encyclopedia. Vol. 7. New York: Robert Appleton Company, 1910. 20 Jun. 2016
<http://www.newadvent.org/cathen/07470a.htm>.
Transcription. This
article was transcribed for New Advent by Herman F. Holbrook. "Prayer was
made without ceasing by the Church unto God for Peter."
Ecclesiastical approbation. Nihil Obstat. June 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur.
+John Cardinal Farley, Archbishop of New York.
SOURCE : http://www.newadvent.org/cathen/07470a.htm
Hormisdas, Pope (RM)
Born at Frosinone, Campagna di Roma, Italy; died in Rome on August 6, 523. Saint Hormisdas was a widower and a Roman deacon. Bishop Saint Ennodius of Pavia, who held him in esteem, prophesied that this deacon would one day be pope. Two days after the death of Pope Saint Symmachus in 514 the prediction was fulfilled (July 21). Most his pontificate was concerned with healing the schism that existed since 484 between East and West brought about by the Acacian schism. The schism was the result of Acacius of Constantinople's attempt to placate the Monophysites. The church of Constantinople was reunited with Rome in 519 by means of the confession of faith that bears this pope's name, the Formula of Hormisdas. The formula formally condemned Acacius and unequivocally stated the primacy and infallibility of the Roman see. Patriarch John of Constantinople, as well as 250 Eastern bishops signed the document. This is the landmark document that substantiates Rome's claim to supreme authority.
Nothing is recorded of the less public life of Hormisdas, but his ability to heal the schism indicates that he was an able and sagacious man of peace. That his son, Saint Silverius, became pope (in 536) also says good things about him. Hormisdas severely rebuked some African monks for their bickering. Hormisdas also received back into the Church the last group of Laurentian schismatics. His last days were made happy by the cessation of the Vandal persecution in North Africa (Benedictines, Delaney, Encyclopedia, Walsh).
In art, Hormisdas is portrayed as a young man with a camel. He is the patron of grooms and stable-boys (Roeder).
Sant' Ormisda Papa
Nato a Frosinone - m. 6 agosto 523
(Papa dal 20/07/514 al 06/08/523)
Nato a Frosinone, fu Papa dal 514 al 523. Ormisda era un vedovo e un diacono romano al momento della sua elezione. Suo figlio divenne a propria volta Papa con il nome di Silverio. Una delle prime preoccupazioni di Papa Ormisda fu di rimuovere le ultime vestigia dello scisma laurenziano a Roma, riaccogliendo nella Chiesa coloro che non si erano ancora riconciliati. Gran parte del suo Pontificato fu dedicata a ricucire lo strappo che esisteva sin dal 484 tra Oriente ed Occidente a causa dello scisma Acaciano. Questo era stato prodotto come risultato del tentativo di Acacio di Costantinopoli di placare i monofisiti. La Chiesa di Costantinopoli venne riunita con Roma nel 519, attraverso la confessione di fede che viene detta Formula di Ormisda. Nell'arte, Ormisda viene raffigurato come un giovane uomo con un cammello. È il santo patrono dei palafrenieri e degli stallieri. (Avvenire)
Martirologio
Romano: A Roma presso san Pietro, deposizione di sant’Ormisda, papa, che,
alfiere di pace, riuscì in Oriente a ricomporre lo scisma di Acacio e in
Occidente a far rispettare dalle nuove popolazioni i diritti della Chiesa.
Il 20
luglio del 514, un giorno dopo la morte del suo predecessore Simmaco fu
proclamato pontefice Ormisda, diacono nativo di Frosinone, sposato con prole,
il figlio Silverio divenne a sua volta pontefice.
(Il nome Ormisda deriva dal persiano. Latinizzato in Hormisdas, significa "buono". E’ un nome usato anche al femminile).
L'elezione ebbe esiti unanimi e senza disordini.
Tutto il pontificato fu teso a ricomporre le divisioni teologali tra la Chiesa di Roma e quella Orientale di Costantinopoli e nella rifinitura delle opere architettoniche già iniziate durante il precedente pontificato quali: la basilica di S. Pancrazio sul Gianicolo e di San Martino ai Monti.
Dopo la morte dell'imperatore Anastasio I, con l'avvento del suo successore Giustino finalmente la chiesa romana riuscì a profilare un nuovo "modus vivendi " con la realtà orientale di Costantinopoli.
Le nuove basi per un comune intento nell'ambito dell' ortodossia teologica furono gettate durante il concilio di Costantinopoli che si rifece ai dogmi dettati dai precedenti concilii di Nicea e di Calcedonia, bandendo definitivamente tutte le eresie imperversanti quali quelle monifisiste, eutichiane, ariane e manicheiste, tant'è che lo stesso patriarca di Bisanzio sottoscrisse la cosidetta "formula Ormisda" che si chiudeva con le seguenti parole: "...sono concorde con il papa e rimprovero tutti quelli che il papa rimprovera."
Il 28 marzo del 519 il concilio di Costantinopoli si concluse con la piena affermazione delle volontà della Chiesa di Roma.
Il pontefice Ormisda si spense il 6 agosto del 523 e fu sepolto all'interno della basilica di San Pietro. Il suo nome non figura nel calendario universale ma viene ricordato nel giorno della sua morte.
Autore: Franco Gonzato
SOURCE : http://www.santiebeati.it/Detailed/65360.html
