Pyotr
Mikhailovich Shamshin (1811 -1895), Saint Proclus, Archevêque de
Constantinople, 1847,
Saint
Petersburg, Musée de l’État de Russie
Pyotr Mikhailovich Shamshin (1811 -1895), Saint Proclus, Archbishop of Constantinople, Russia, 1847, St. Petersburg, State Russian Museum
Saint Proclus
Évêque de
Constantinople (+ 446)
Disciple de saint Jean
Chrysostome, il fut d'abord évêque de Cyzique, mais les habitants le
refusèrent parce qu'ils ne voulaient pas d'un évêque venu de la capitale de
l'empire. Il retourna donc à Constantinople où il lutta contre l'hérésie
nestorienne pour rétablir l'orthodoxie à l'égard de Marie, Mère de Dieu, en
particulier par une célèbre homélie devant l'empereur lui-même. Secrétaire du
Patriarche Maximien, il lui succéda en 434 et affermit l'Église dans l'unité et
la charité. C'est lui qui introduisit le "Trisagion" dans la liturgie
("Trois fois saint") et qui fit revenir les reliques de saint Jean
Chrysotome qui était mort en exil.
À Constantinople, en 446,
saint Proclus, évêque, qui proclama avec force la bienheureuse Marie Mère de
Dieu et qui rendit à la cité, par une translation solennelle, le corps de saint
Jean Chrysostome qui était mort en exil.
Martyrologe romain
SOURCE : http://nominis.cef.fr/contenus/saint/9277/Saint-Proclus.html
Prière de Saint Proclus
de Constantinople
Voici la Prière « Sainte
Vierge, Mère de Dieu, secourez ceux qui implorent votre Assistance » de
Saint Procle (390-447), Archevêque de Constantinople de 434 à 446 qui s’attacha
à prouver en 429 dans une homélie à Nestorius que la Sainte Vierge doit être
appelée Mère de Dieu (Théotokos).
La Prière de Saint Procle de Constantinople « Sainte Vierge, Mère de
Dieu, secourez ceux qui implorent votre Assistance » :
« Sainte Vierge, Mère de Dieu, secourez ceux qui implorent votre
Assistance, jetez vos Regards sur nous ! Vous savez bien dans quels périls
Vous nous avez laissés, et Vous n'ignorez pas l'état misérable où sont réduits
Vos serviteurs. Votre grande Miséricorde ne perdra point de vue notre profonde
misère. Nous Vous aimons, et nous nous mettons sous votre Protection. Soyez-
nous donc favorable, afin que nous parvenions à Vous voir dans le ciel ;
car, après la gloire de voir Dieu, c'est la plus grande Grâce dont nous
puissions jouir. Ainsi soit-il. »
Saint Proclus de Constantinople (390-447)
SOURCE : http://site-catholique.fr/index.php?post/Priere-de-Saint-Proclus-de-Constantinople
Le Roi se tient à notre
porte
Allumons, mes bien-aimés,
les lampes de la foi : comme les cinq vierges sages (cf. Mt 25),
remplissons-les de l’huile de la miséricorde envers les pauvres ;
accueillons le Christ, bien éveillés, et chantons-le, les palmes de justice à
la main. Embrassons-le en répandant sur lui le parfum de Marie. Écoutons le
chant de la résurrection ; que nos voix s’élèvent, dignes de la majesté
divine, et clamons avec le peuple ce cri qui s’échappe de la foule : Hosanna !
Béni soit celui qui vient au nom du Seigneur, le Roi d’Israël ! (Jn
12, 13). Il est bien de dire « celui qui vient », car il vient
sans cesse, jamais il ne nous manque : Le Seigneur est proche de tous
ceux qui l’invoquent en vérité (Ps 144, 18).
Le Roi doux et pacifique
se tient à notre porte. Celui qui trône dans les cieux sur les chérubins est
assis ici-bas sur le petit d’une ânesse. Préparons les maisons de nos âmes,
débarrassons-les de ces toiles d’araignée que sont les mésententes
fraternelles ; qu’on ne trouve pas chez nous la poussière des médisances.
Répandons à flots l’eau de l’amour, et apaisons tous les heurts que soulève
l’animosité ; puis parsemons le vestibule de nos lèvres des fleurs de la
piété. Avec le peuple poussons alors ce cri qui jaillit de la
foule : Béni soit celui qui vient au nom du Seigneur, le Roi
d’Israël !
St Proclus de
Constantinople
Cette homélie a été
transmise sous le nom de Proclus († 446), qui fut archevêque de Constantinople.
/ Sermon 9, pour le jour des Rameaux, PG 65, 772 (CPG 5808) trad. L. Brésard,
2000 ans d’homélies, année C, Perpignan, Socéval, 2001, p. 108.
SOURCE : https://fr.aleteia.org/daily-prayer/lundi-3-avril-2/meditation-de-ce-jour-1/
Commentaire de Proclus sur
la parabole du grain de moutarde, selon Matthieu.
Le grain d'où a germé le
monde
« Qu'est ce que le
Royaume des cieux, sinon le Christ ? Il dit, en effet, de
lui-même : Voici que le règne de Dieu est au milieu de vous (Lc 17, 21). Or, qu'y a-t-il de plus grand que
le Christ selon la divinité ? Mais qu'y a-t-il de plus petit que le Christ
selon l'incarnation, lui qui s'est fait moindre que les anges (Ps 8, 5-6) et les hommes ? »
« En écoutant (Mt 13, 31-35) , on dira :
comment le même est à la fois Royaume des cieux et grain, à la fois grand et
petit ? Parce que, dans l'excès de sa compassion envers sa créature,
il s'est fait tout à tous, afin de gagner tous les hommes (1 Co 9, 22). Il était Dieu (Jn 1, 1) - et il l'est et le sera, car c'est
sa nature -, et il s'est fait homme - car il veut nous sauver. Ô grain par
lequel le monde a été fait, par lequel les ténèbres ont été dissipées et
l'Église a été renouvelée ! Ce grain, pendu à la croix, a eu une telle
force que, même attaché, d'un mot il a arraché le larron à la croix et l'a fait
entrer dans les délices du paradis ! Ce grain, malgré son flanc percé par
la lance, est devenu source d'une boisson d'immortalité pour les
assoiffés ! Ce grain de moutarde, une fois descendu du bois et placé dans
un jardin, a couvert de sa frondaison toute la terre qui est sous le
ciel ! Ce grain de moutarde, placé dans un jardin, a plongé ses racines
jusqu'aux enfers, où il a emporté les âmes qui s'y trouvaient pour les ramener
au ciel le troisième jour ! »
« Sème ce grain de
moutarde dans le jardin de ton âme, afin de dire, toi aussi : Éveille-toi,
Vent du nord ! Viens, Vent du sud ! Souffle sur mon jardin et ses
arômes s’exhaleront ! (Ct 4, 16)»
Sermon sur la parabole du
grain de moutarde (PG 64, 21-23), traduction inédite de Guillaume Bady.
SOURCE : https://fr.wikipedia.org/wiki/Proclus_de_Constantinople
Saint Proclus de
Constantinople (v. 390-446): «Béni soit celui qui vient, lui, notre Roi»
26 avril 2013 in Autres
Pères, Pères
dans la Foi
Sermon 9, pour le jour
des Rameaux ; PG 65, 772 (trad. Brésard, 2000 ans, année C, p. 108)
Le jour présent, mes
bien-aimés, est de la plus grande importance. Il demande de nous un très
grand désir, un immense empressement, un vif allant pour nous porter à la
rencontre du Roi des Cieux. Paul, le messager de la bonne nouvelle, nous
disait : « Le Seigneur est proche, n’ayez aucun souci » (Ph 4,5-6)…
Allumons donc les lampes
de la foi : comme les cinq vierges sages (Mt 25,1s), remplissons-les de
l’huile de la miséricorde envers les pauvres ; accueillons le Christ bien
éveillés, et chantons-le, les palmes de justice à la main. Embrassons-le
en répandant sur lui le parfum de Marie (Jn 12,3).
Écoutons le chant de la
résurrection ; que nos voix s’élèvent, dignes de la majesté divine, et clamons
avec le peuple ce cri qui s’échappe de la foule : « Hosanna dans les
hauteurs. Béni soit celui qui vient au nom du Seigneur, le Roi d’Israël ».
Il est bien de dire : « Celui qui vient », car il vient sans cesse, jamais
il ne nous manque : « Le Seigneur est proche de tous ceux qui l’invoquent
en vérité » (Ps 144,18). « Béni soit celui qui vient au nom du Seigneur. »
Le Roi doux et pacifique
se tient à notre porte. Celui qui trône dans les cieux sur les chérubins
est assis ici-bas sur le petit d’une ânesse. Préparons les maisons de nos
âmes, débarrassons-les de ces toiles d’araignée que sont les mésententes
fraternelles ; qu’on ne trouve pas chez nous la poussière des médisances.
Répandons à flots l’eau
de l’amour, et apaisons tous les heurts que soulève l’animosité ; puis
parsemons le vestibule de nos lèvres des fleurs de la piété. Avec le
peuple poussons alors ce cri qui jaillit de la foule : « Béni soit celui
qui vient au nom du Seigneur, le Roi d’Israël ».
Saint
Proclus l'Archéparque de Constantinople
Saint Proclus, Archevêque
de Constantinople, de ses premières années consacre tout son temps à la prière
et l'étude de l'Écriture Sainte. Le Seigneur lui a accordé le plus grand
bonheur d'être un disciple de saint Jean Chrysostome (Novembre 13), qui dans un
premier temps l'a ordonné un diacre, puis à la sainte prêtrise. Il a vu
l'apparition de l'apôtre Paul à saint Jean Chrysostome. St Proclus a reçu
de son maître une profonde compréhension de l'Écriture Sainte, et a appris à
élucider ses pensées sous une forme polie.
Après l'exil et la mort
de Saint Jean Chrysostome, le saint Patriarche de Constantinople Sisinius
(426-427) a consacré St Proclus comme Evêque de la ville de Cyzique, mais sous
l'influence des hérétiques nestoriens, il a été expulsé par son troupeau
là-bas.
Saint Proclus est ensuite
retourné dans la capitale et a prêché la Parole de Dieu dans les églises de
Constantinople, le renforcement des auditeurs de la Foi orthodoxe et de
dénoncer l'impiété des hérétiques. Une fois, il a prêché un sermon avant
Nestorius dans lequel il a sans crainte défendu le titre "Theotokos",
en parlant de la sainte Vierge. A la mort de l'Sisinius Patriarche, St
Proclus a été choisi pour prendre sa place. Ayant ainsi été réalisés
patriarche de Constantinople, il a guidé l'Eglise au cours de douze ans
(434-447). Par les efforts de saint Proclus, les reliques de saint Jean
Chrysostome ont été transférés de Comane à Constantinople à l'époque de
l'empereur saint St Théodose II (408-450).
Lorsque saint Proclus était
patriarche, l'Empire a subi des tremblements de terre destructeurs, qui dure
depuis plusieurs mois. À la Bithynie, dans l'Hellespont, et dans les
villes ont été dévastées Phrygie, les rivières ont disparu de la surface de la
terre, et de terribles inondations a eu lieu dans des endroits secs
préalablement. Le peuple de Constantinople est sorti de la ville avec le
patriarche et l'empereur à leur tête et ont offert des prières pour mettre fin
à des calamités sans précédent.
Au cours d'une cérémonie
de prière, un garçon de la foule a été happé dans l'air par une force
invisible, et monta à une hauteur telle qu'il n'était plus à être vu par des
yeux humains. Puis, ensemble et sains et saufs, l'enfant a été abaissé au
sol et il a rapporté qu'il a entendu et il vit les anges glorifiant le chant de
Dieu: "Dieu Saint, Dieu Fort, Saint Immortel». Tous les gens ont
commencé à chanter cette prière Trisagion, en y ajoutant le refrain, «Aie pitié
de nous!" Ensuite, les tremblements de terre s'arrêta. L'Eglise
orthodoxe chante encore cette prière au service divin à ce jour.
Le troupeau de
Constantinople estimait leur patriarche pour sa vie ascétique, pour sa
préoccupation au sujet des opprimés, et pour sa prédication. De nombreuses
œuvres de la sainte ont survécu jusqu'à nos jours. Les plus connus sont
ses discours contre les Nestoriens, les deux étendues de la sainte à la louange
de la Mère de Dieu, et de quatre voies sur la Nativité du Christ, énonçant
l'enseignement orthodoxe sur l'Incarnation du Fils de Dieu. L'activité du
saint patriarche dans l'établissement de décorum dans tous les affaires de
l'Eglise lui a valu l'estime universelle. Entouré par l'amour et le
respect, saint Proclus partit pour le Seigneur, après avoir purgé en tant que
patriarche depuis vingt ans
Saint Proclus of
Constantinople
Profile
Lector while
still a student. Secretary to
and spiritual student of Saint John
Chrysostom. Priest.
Chosen archbishop of Cyzicus,
but the people of that city saw him as being under the control of Constantinople,
and refused to accept him. Noted preacher in Constantinople.
When Nestorius was chosen patriarch of Constantinople and
began openly spreading the teachings that became known as the Nestorian heresy,
Proclus continued to preach orthodox Christianity. Archbishop of Constantinople in 434.
Friend and frequent correspondent with Saint Cyril
of Alexandria. The Armenian bishops turned
to him for analysis of the writings of
other leaders. Noted for his forgiveness of heretics who
wished to return to the Church,
but his defense of and insistence on adherance to the true teachings of
the Church.
Many of his letters, sermons and teachings have survived. Hands-on leader of
his clergy and minister to his flock following a destructive earthquake in
early 447 that
led many to live in open fields for fear of collapsing buildings; legend says
that he led the people in prayers that
stopped the quakes.
Born
Constantinople (modern
Istanbul, Turkey)
24
October 447 in
the area of modern Turkey of natural causes
Additional
Information
Book
of Saints, by the Monks of
Ramsgate
Lives
of the Saints, by Father Alban
Butler
Saints
of the Day, by Katherine Rabenstein
books
Our Sunday Visitor’s Encyclopedia of Saints
other
sites in english
video
sitios
en español
Martirologio Romano, 2001 edición
sites
en français
fonti
in italiano
Readings
A man full of piety,
perfectly skilled in ecclesiastical discipline, and a strict observer of the
canons. – Saint Cyril
of Alexandria on Saint Proclus
MLA
Citation
“Saint Proclus of Constantinople“. CatholicSaints.Info.
8 November 2021. Web. 3 April 2023.
<http://catholicsaints.info/saint-proclus-of-constantinople/>
SOURCE : http://catholicsaints.info/saint-proclus-of-constantinople/
(Saint) Bishop (October 24)
(5th
century) A disciple of Saint John
Chrysostom, and, like him, a Patriarch of Constantinople.
He died A.D. 446,
in the thirteenth year of his Episcopate, endeared to his flock by his patience
and gentleness. All the time left him by his Pastoral duties he spent in prayer and
the reading of spiritual books.
MLA
Citation
Monks of Ramsgate.
“Proclus”. Book of Saints, 1921. CatholicSaints.Info.
18 October 2016. Web. 3 April 2023.
<https://catholicsaints.info/book-of-saints-proclus/>
SOURCE : https://catholicsaints.info/book-of-saints-proclus/
Proclus of Constantinople
B (RM)
Born at Constantinople;
died c. 446. Proclus was a disciple of Saint John Chrysostom, became a lector,
and then was secretary to John's opponent, Patriarch Atticus of Constantinople,
who ordained him. He was named bishop of Cyzicus but the people there would not
accept him. In 428, Nestorius was named Patriarch of Constantinople by Emperor
Theodosius II, and Proclus, by now famous for his preaching, opposed his
teachings. He was firm but gentle in his treatment of heretics, notably the
Nestorians.
In 434 Maximian, who had
succeeded Nestorius when he was deposed in 431, died, and Proclus was name
patriarch. He continued his opposition to Nestorianism, ministered to the
people of the city when it was struck with a devastating earthquake, and was
known for his dedication and tactful handling of those with whom he disagreed.
He wrote several
treatises, notably Tome to the Armenians, which opposed the Nestorian-flavored
teaching of Theodore of Mopsuestia without mentioning him by name. Several of
his letters and sermons have survived. According to tradition he instituted the
singing of the Trisagion in the liturgy in miraculous circumstances
(Benedictines, Delaney, Encyclopedia).
SOURCE : http://www.saintpatrickdc.org/ss/1024.shtml
St. Proclus of
Constantinople
Feastday: November 20
Death: 447
Patriarch of Constantinople and
a disciple of St. John Chrysostom.
A native of Constantinople, he studied under St. John and
then served as secretary to John's enemy, Patriarch Atticus of
Constantinople. Ordained by Atticus, he was soon named bishop of
Cyzicus, although the inhabitants of the diocese refused
to have him for their bishop. Known for his eloquent preaching, he became a
vocal opponent of the heretical patriarch Nestorius
from 428 and the latter's appointment by Emperor Theodosius II. Six years
later, Proclus was himself appointed patriarch of
Constantinople, following the death of Patriarch Maximian,
who had replaced the deposed Nestorius. As patriarch, he was conspicuous in his
opposition to the Nestorian heresy, although he treated the heretics with
remarkable patience and forbearance, and gave aid to the people of the city
following a terrible earthquake. In 438 he secured the translation of the body
of St.
John Chrysostom. Proclus' body of writings, comprised mainly of
epistles and homilies, included the Tome of St. Proclus, a treatise on the
doctrine of the two natures of Christ which was addressed
to the Armenians and was intended to refute the unorthodox teachings of
Theodore of Mopsuestia. He is also the attributed composer of the Trisagion of
the liturgy.
SOURCE : https://www.catholic.org/saints/saint.php?saint_id=5487
St. Proclus
Patriarch of Constantinople.
Saint Proclus died in 446
or 447. Proclus came to the fore in the time of Atticus, the Patriarch of Constantinople who
succeeded (406) Arsacius who had been intruded upon
the patriarchal throne after
the violent deposition of St.
John Chrysostom (404). "Proclus was a Lector at a very
early age, and, assiduously frequenting the Schools, became devoted to the
study of rhetoric. On attaining manhood he was in the habit of
constant intercourse with Atticus, having been constituted his
secretary" (Socrates,
"H.E.", VII, xl). From Atticus he received the diaconate and priesthood (ibid.).
When Atticus died (425), there was a strong party in favour of
Proclus, but Sissinius was eventually chosen as
his successor. Sissinius appointed him Archbishop of Cyzicus;
but the Cyzicans chose a bishop of
their own, and no attempt was made to force Proclus upon a reluctant
people. Sissinius died at the end of 427, and again Proclus was
likely to be appointed to the patriarchate,
but eventually Nestorius was
chosen. Nestorius was deposed at the Council of
Ephesus (431) and Proclus was on the point of being made patriarch,
but "some influential persons interfered
on the ground of its being forbidden by the ecclesiastical canon that
a person nominated to
one bishopric should
be translated to another" (Soc., VII, xxxv). In consequence a priest, Maximian,
was appointed, upon whose death (434) Proclus succeeded. "The Emperor
Theodosius wishing to prevent the disturbances which usually attend
the election of a bishop,
directed the bishops who
were then in the city to place Proclus in the episcopal chair before
the body of Maximian was interred,
for he had received letters from Celestine, Bishop
of Rome, approving of this election" (Soc., VII, xl). In 438
Proclus brought the body of St.
John Chrysostom to Constantinople and placed it in
the church of the Apostles.
In 436 some bishops of Armenia consulted
him about some propositions attributed to Theodore
of Mopsuestia which were being put forward by the Nestorians.
Proclus replied in an epistle (often called the "Tome
of St. Proclus"), in which he required the propositions to be
condemned. Here a difficulty arose. People were ready to condemn the propositions
but not the memory of Theodore. Proclus met this difficulty by
disclaiming any intention of attributing the propositions
to Theodore. Volusianus, the uncle of Melania the Younger,
was converted and baptized by
him. The writings of Proclus, consisting chiefly of homilies and epistles,
were first printed by Ricardus (Rome, 1630), reprinted in Gallandi,
IX; also in P.G., LXV, 651. For Proclus and the Trisagion, see TRISAGION.
Sources
TILLEMONT, H.E., 704 sq.;
CEILLIER, Hist. des Auteurs Sac., XIII, 472 sq.; BUTLER, Lives of the
Saints, October 24.
Bacchus, Francis Joseph.
"St. Proclus." The Catholic Encyclopedia. Vol. 12. New York: Robert
Appleton Company, 1911. 24 Oct. 2015 <http://www.newadvent.org/cathen/12449b.htm>.
Transcription. This
article was transcribed for New Advent by Robert B. Olson. Offered to
Almighty God for Fr. Richard Paul Dominic Nicholas Martin Rohrer.
Ecclesiastical
approbation. Nihil Obstat. June 1, 1911. Remy Lafort, S.T.D.,
Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
Copyright © 2021 by Kevin Knight.
Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/12449b.htm
St. Proclus, Archbishop
of Constantinople, Confessor
From his writings,
Liberatus, c. 10. Socrates, l. 7, c. 28, 41, 45. Chron. Paschal. Marcellin. in
chron. &c. See Orsi, t. 13 and 14.
A.D. 447.
ST. PROCLUS was a native
of Constantinople, and was very young when he was made a reader of that church.
The service of the church did not hinder him from closely following his
studies, and he was some time a disciple of St. Chrysostom, and his secretary.
Atticus ordained him deacon and priest. After his death, many pitched upon
Proclus as the fittest person to be placed in that important see: but Sisinnius
was chosen, who ordained Proclus archbishop of Cyzicus, metropolis of the
Hellespont. The inhabitants of that city being unwilling to acknowledge the
jurisdiction of the bishop of Constantinople, refused to receive him, and chose
Dalmatius, a monk. Proclus, therefore, continued at Constantinople, where he
got a great reputation by his preaching. Upon the demise of Sisinnius, in 427, many
again cast their eyes upon him as the most worthy of that dignity; but others
alleged that he had been chosen bishop of another see, and that translations
were forbidden by the canons. Nestorius, who was raised to that dignity,
advanced his errors at first covertly, but at length openly. St. Proclus
courageously maintained the truth against him, and, in 429, preached a sermon
(which is the first among his printed homilies) to show that the Blessed Virgin
ought to be styled the Mother of God. Nestorius, who was present, publicly
contradicted him in the church. When that heresiarch was deposed in 431,
Maximian was chosen to succeed him, those that were for St. Proclus being
overruled by the above-mentioned exception; but after Maximian’s death, in 434,
this saint, who had never been able to take possession of the see of Cyzicus,
was promoted to that of Constantinople. The mildness with which he treated even
the most obstinate among the Nestorians, Arians, and other heretics, was a
distinguishing part of his character; 1 though
he strenuously supported the Catholic faith, and kept a correspondence, and
lived in close union and friendship with the pope, St. Cyril of Alexandria, and
John of Antioch. The Armenian bishops consulted him about the doctrine and
writings of Theodorus, bishop of Mopsuestia, who was then dead, and whose name
was in reputation in those parts. St. Proclus answered them in 436, by his tome
to the Armenians, which is the most famous of his writings. In it he condemned
the doctrine mentioned as savouring of Nestorianism, and expounded the article
of the incarnation. Without naming Theodorus, who was dead in the communion of
the church, he exhorted them to adhere to the doctrine of St. Basil and St.
Gregory Nazianzen, whose names and works were in particular veneration among
them. Others carried on this contest with greater warmth; and some would needs
have had the names of Theodorus, Theodoret and Ibas, condemned; which was the
origin of the dispute of the three chapters. John of Antioch wrote to St.
Proclus in the same year, 436, against the doctrine of some who seemed to him
to confound the two natures in Christ; which error was soon after openly
advanced by Eutyches.
The letters of St.
Proclus, which are extant, regard chiefly the disputes of that age concerning
the incarnation; and of the twenty homilies of this father, which were
published at Rome by Riccardi in 1630, and by F. Combefis: 2 the
last is a fragment of a sermon in praise of St. Chrysostom; the first, fifth,
and sixth, are upon the Blessed Virgin Mary, whose title of Mother of God he
justly extols: the rest turn chiefly upon the mysteries of Christ, and principal
festivals of the year. The style of this father is concise, sententious, and
full of lively witty turns, more proper to please and delight than to move the
heart. This sort of composition requires much pains and study; and though this
father was very successful in this way, is not to be compared to the easy
natural gravity of St. Basil, or the sweet style of St. Chrysostom. The first
part of the year 447 is memorable for a dreadful earthquake which was felt from
place to place, during six months, in divers parts of Egypt and the East,
especially near the Hellespont, and in Bithynia, in Phrygia, and at Antioch in
Syria. The earth shook like a ship abandoned to the mercy of the winds, and
tossed by the fury of the waves worked up by a storm. Amidst the ruins of many
stately buildings men ran to and fro almost distracted with fear and horror,
not being able to find any place of refuge or security. At Constantinople the
inhabitants wandered in the fields; and, with the rest, the emperor Theodosius
the Younger, and all his courtiers. St. Proclus, with his clergy, followed his
scattered flock, and ceased not to comfort and exhort them amidst their
afflictions, and to implore the divine mercy with them. The people continually
answered by a triple repetition of this prayer: “Have mercy on us, O Lord.”
Theophanes 3 and
other Greek historians tell us that a child was taken up into the air, and
heard angels singing the Trisagion, or triple doxology; which gave occasion to
St. Proclus to teach the people to sing it in these words: “Holy God, holy
strong, holy immortal, have mercy on us.” It is at least agreed that St.
Proclus with the people used this prayer, and that thereupon the earthquakes
ceased. This trisagion was inserted by him in the divine office, which the
Greek Church uses to this day. 4 The
heretics in the East by various additions to this trisagion, corrupted the
sense by their errors. Peter Fullo, the Eutychian patriarch of Antioch,
referring the whole trisagion to Christ alone, added these words: “Who suffered
for us,” meaning that there was but one person in Christ, and that his divinity
itself suffered. Other heretics corrupted it divers ways. Several Catholics
understood the whole of Christ; which is arbitrary, though, by the church, it
is meant of God in three persons, as St. Ambrose observes; but prayers directed
immediately to any of the three persons are addressed to the Trinity, all the
persons being one God. To curb the rashness of heretics it was forbidden in the
council in Trullo, in 692, to make any addition to the trisagion. 5 The
Orientals ascribe to St. Proclus the last revision of the liturgies both of St.
Chrysostom (or of the church of Constantinople) and of St. James (or of the church
of Jerusalem.) Our saint is styled by St. Cyril, “A man full of piety,
perfectly skilled in ecclesiastical discipline, and a strict observer of the
canons.” Pope Sixtus III. gives him the like praises, and Vigilius 6 calls
him the most learned of prelates. St. Proclus died on the 24th of October in
447, the same year in which the earthquakes had happened. His name is placed in
the Greek Menologies, and in the Muscovite Calendar. 7
How many great, how many
learned, how many once holy men have with Nestorius suffered shipwreck before
the end of their course! At the sight of such examples, who does not tremble
for himself? If we know ourselves, we shall be persuaded that no one is weaker
and frailer than we are. Can any creature be more unworthy of the divine mercy
than we who have repaid the greatest graces and favours with continual sloth
and the basest infidelities? When, therefore, we read of the fall or sins of
others, we ought to turn our eyes upon ourselves; to adore the divine mercy
which has still borne with us, and is yet ready with stretched-forth arms to
embrace us: to shake off our sloth in the practice of virtue, enter upon a
fervent penitential life, and without ceasing, call upon God in fear and
humility. He is our strength and support, who is almighty and most willing and
desirous to save us, if our wilful wretchedness and pride stand not in the way.
He alone can effectually remove these obstacles: humble prayer and compunction
will not fail to obtain this constant grace. To neglect these means is to
perish.
Note 1. Socrat. l.
7, c. 41, 42. [back]
Note 2. In Auctar.
Bibl. Patr. [back]
Note 3. Chron. p.
64. [back]
Note 4. The
Trisagion or Sanctus, sung in the preface of the mass, is of much greater
antiquity. The seraphim were heard by Isaias thrice repeating, Holy, Holy,
Holy, and by this doxology, praising in heaven the strong and immortal,
who subsists one God ever adorable in three persons. (Isa. vi.) It is from
heaven that the church has borrowed this hymn, where St. John assures us that
the saints sing it for all eternity. (Apoc. iv. 8.) The preface and Sanctus
occur in all the most ancient liturgies, and are mentioned by Tertullian, (l.
de Orat.) St. Cyprian, (l. de Orat. Domin.) St. Cyril of Jerusalem, (Catech.
Myst. 5,) the Apostolical Constitutions, (l. 5, c. 16,) St. Dionysius, (Hierar.
Eccl. c. 3,) St. Gregory of Nyssa, (Or. de non differ. Bapt.) St. Chrysostom,
(Hom. 14, in Eph. 19. in Mat. &c.) the Sacramentaries of Gelasius and St.
Gregory, St. Anastasius the Sinaite, (ed. Combefits,) &c. See Dom
Claude de Vert, Explic. des Cérémonies de l’Eglise, t. 1, p. 118, and F. Le
Brun, Explic. des Cérémonies de la Messe, t. 1, pp. 384, 400. Certain
modern Greeks say St. Proclus made some alterations in certain parts of the
liturgy, which St. Chrysostom is said in the Menæa to have abridged or revised,
and which bears to this day the name of that father, and is certainly the
ancient liturgy of the church of Constantinople. By the authority and means of
the patriarchs of this see, it is long since received in general use in the
whole Greek church, except that on certain festivals the liturgy of St. Basil,
which has longer collects for those days, is made use of; and the liturgy of
St. James is still used on certain days, though very rarely, in the church of
Jerusalem, of which it was certainly the ancient liturgy; on which account it
bears the name of St. James, who was the first bishop of that see. It agrees
with that explained by St. Cyril of Jerusalem, except in a few slight things,
which differences seem introduced since that father’s time. The only alteration
which St. Proclus seems to have introduced in the liturgies of Constantinople,
adopted into that of Jerusalem, seems to be the addition of the trisagion, not,
as most writers mistake, that commonly called the Sanctus in the preface, as
appears from what is said above; but another which the Greeks have adopted, and
prefixed to the lectures of the gospel, and which consists in these
words: “Agios O Theos, agios ischyros, agios athanatos, eleison imas.” “Holy
God, holy strong, holy immortal, have mercy on us.” See Le Brun, t. 2, pp. 352
and 396, also t. 3, and Renaudot, Goar, &c. [back]
Note 5. Conc. in
Trull. c. 3. [back]
Note 6. St. Ambr. l.
3, de Spir. Sanct. c. 18. [back]
Note 7. See Jos.
Assemani in Calend. Univ. t. 6, p. 317 and 368. [back]
Rev. Alban
Butler (1711–73). Volume X: October. The Lives of the
Saints. 1866.
SOURCE : http://www.bartleby.com/210/10/241.html
Proclus, St. patriarch of Constantinople
Proclus (2), St., patriarch of Constantinople. The
friend and disciple of Chrysostom, he became secretary to Atticus the
patriarch, who ordained him deacon and priest. Sisinnius, the successor of
Atticus, consecrated him bp. of Cyzicus, but the people there refused to
receive him, and he remained at Constantinople. On the death of Sisinnius, the
famous NESTORIUS succeeded, and early in 429, on a festival of the
Virgin, Proclus preached the celebrated sermon on the Incarnation inserted in
the beginning of the Acts of the council of Ephesus. When Maximianus died on
Thur. before Easter, 434, Proclus was, by the permission of Theodosius,
immediately enthroned by the bishops at Constantinople. His first care was the
funeral of his predecessor, and he then sent both to Cyril and John of Antioch
the usual synodical letters announcing his appointment, both of whom approved
of it. In 436 the bishops of Armenia consulted him upon certain doctrines
prevalent in their country and attributed to Theodore of Mopsuestia, asking for
their condemnation. Proclus replied (437) in the celebrated letter known as the
Tome of Proclus, which he sent to the Eastern bishops asking them to sign it
and to join in condemning the doctrines arraigned by 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. A
rescript from Theodosius procured by Proclus, declaring his wish that all should
live in peace and that no imputation should be made against any one who died in
communion with the church, appeased the storm. The whole affair shewed
conspicuously the moderation and tact of Proclus. In 438 he transported to
Constantinople from Comana, and interred with great honour in the church of the
Apostles, the remains of his old master St. Chrysostom, and thereby reconciled
to the church his adherents who had separated in consequence of his
condemnation. In 439, at the request of a deputation from Caesarea in
Cappadocia, he selected as their new bishop Thalassius, who was about to be
appointed pretorian prefect of the East. 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. Proclus died most probably
in 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.
His works (Migne, Patr.
Gk. lxv. 651) consist of 20 sermons (some of doubtful authenticity), 5
more pub. by Card. Mai (Spic. Rom. iv. xliii. lxxviii.), of which 3 are
preserved only in a Syriac version, the Greek being lost; 7 letters, along with
several addressed to him by other persons; and a few fragments of other letters
and sermons. Socr. H. E. vii. xxvi., and passim; Theophan. sub
an. 430; Tillem. Mém. eccl. xiv. 704; AA. SS. Act. x.
639.
[F.D.]
Dictionary
of Christian Biography and Literature to the End of the Sixth Century
edited by Henry Wace and William Coleman Piercy
Proclus of
Constantinople: The powers of heaven are united with us in joyful celebration
of Christ’s Resurrection
PATRISTIC and Proclus
of Constantinople paschal
mystery, resurrection Mark
Armitage 4:37 pm
Glorious is our paschal
festival, and truly splendid this great assembly of the Christian people. And
within this holy mystery are contained things both old and new.
The celebration of this
week, or rather its joyfulness, is shared by such a multitude, that not alone
does man rejoice on earth, but even the powers of heaven are united with us in
joyful celebration of Christ’s Resurrection.
For now the angels, and
the hosts of the archangels, also keep holiday this day, and stand waiting for
the triumphant return from this earth of Christ our Lord, Who is King of
heaven.
And the multitude of the
Blessed likewise rejoice, proclaiming the Christ who was begotten before the
day star rose (Ps. 109:3).
The earth rejoices, now
washed by divine blood. The sea rejoices, honoured as it was by His feet upon
its waters.
And ever more let each
soul rejoice, who is born again of water and the Holy Ghost, and at last set
free from the ancient curse!
With such great joy does
Christ fill our hearts this day by His Resurrection, not only because He gives
us the gladness of this day, but because He has also given us salvation through
His passion, immortality through His Death, healing for our wounds, and
resurrection from our fall!
And long ago, beloved,
this Paschal Mystery, begun in Egypt, was symbolically pointed out to us in the
Old Law, in the sacrifice of the lamb. And now, in the Gospel, let us celebrate
the Resurrection of the Lamb: our Pasch.
Then a lamb of the flock
was slain, as the Law laid down (Ex. 12); now Christ, the Lamb of God, is
offered up.
There a sheep from the
sheepfold; here, in the place of the sheep, the Good Shepherd lays down His
life for His sheep.
There the sprinkled blood
upon the doorposts was a sigh of deliverance for the people of God; here the
Precious Blood of Christ was poured out for the deliverance of the whole world,
that we might be forgiven our sins.
There the firstborn of
Egypt were slain; here the manifold children of sinners are made clean
confessing the Lamb.
There Pharaoh and his
fearful host were drowned in the sea; here the spiritual Pharaoh with all His
children are immersed in the sea of baptism.
There the children of the
Hebrews, crossing over the Red Sea, sang their song of victory to their
Deliverer, singing: Let us sing a hymn to the Lord, for He is gloriously
magnified! (Ex. 15:1); here those found worthy of baptism sing their song
of victory, singing: One Holy, one Lord Jesus Christ, in the glory of God the
Father!
Proclus of Constantinople
(d. 446 or 447): On the Holy Pasch, 1-2, in M.F. Toal: The
Sunday Sermons of the Great Fathers: Volume
2 – From the First Sunday in Lent to the Sunday After the
Ascension, pp.234.
Saint Proclus, Archbishop
of Constantinople
Commemorated on November 20
Saint Proclus, Archbishop
of Constantinople, from his early years devoted all his time to prayer and the
study of Holy Scripture. The Lord granted him the great good fortune to be a
disciple of Saint John Chrysostom (November 13), who at first ordained him as a
deacon, and then to the holy priesthood. He witnessed the appearance of the
Apostle Paul to Saint John Chrysostom. Saint Proclus received from his teacher
a profound understanding of Holy Scripture, and learned to elucidate his
thoughts in a polished form.
After the exile and death
of Saint John Chrysostom, the holy Patriarch of Constantinople Sisinius
(426-427) consecrated Saint Proclus as bishop of the city of Kyzikos, but under
the influence of Nestorian heretics he was expelled by his flock there.
Saint Proclus then
returned to the capital and preached the Word of God in the churches of
Constantinople, strengthening listeners in the Orthodox Faith and denouncing
the impiety of the heretics. He once preached a sermon before Nestorius in
which he fearlessly defended the title “Theotokos” in speaking of the holy
Virgin. Upon the death of the Patriarch Saint Sisinius, Saint Proclus was
chosen to take his place. Having thus been made Patriarch of Constantinople, he
guided the Church over the course of twelve years (434-447). By the efforts of
Saint Proclus, the relics of Saint John Chrysostom were transferred from Comana
to Constantinople in the time of the holy emperor Saint Theodosius II
(408-450).
When Saint Proclus was
Patriarch, the Empire suffered destructive earthquakes, lasting for several
months. At Bithynia, in the Hellespont, and in Phrygia cities were devastated,
rivers disappeared from the face of the earth, and terrible flooding occurred
in previously dry places. The people of Constantinople came out of the city
with the patriarch and emperor at their head and offered prayers for an end to
the unprecedented calamities.
During one prayer
service, a boy from the crowd was snatched up into the air by an unseen force
and carried up to such a height that he was no longer to be seen by human eyes.
Then, whole and unharmed, the child was lowered to the ground and he reported
that he heard and he saw the angels glorifying God singing: “Holy God, Holy
Mighty, Holy Immortal.” All the people began to sing this Trisagion Prayer,
adding to it the refrain, “Have mercy on us!” Then the earthquakes stopped. The
Orthodox Church sings still this prayer at divine services to this very day.
The Constantinople flock
esteemed their Patriarch for his ascetic life, for his concern about the
downtrodden, and for his preaching. Many works of the saint have survived to
the present day. Best known are his discourses against the Nestorians, two
tracts of the Saint in praise of the Mother of God, and four tracts on the
Nativity of Christ, setting forth the Orthodox teaching about the Incarnation
of the Son of God. The activity of the holy patriarch in establishing decorum
in all the church affairs gained him universal esteem. Surrounded by love and
respect, Saint Proclus departed to the Lord after serving as Patriarch for
twenty years.
SOURCE : https://www.oca.org/saints/lives/2010/11/20/103341-saint-proclus-archbishop-of-constantinople
.jpg)
Proclus of Constantinople, Menologion of Basil II
Святитель
Прокл, архиепископ Константинопольский
Константинополь.
985 г. Миниатюра Минология Василия II.
Ватиканская
библиотека. Рим.
http://digi.vatlib.it/view/MSS_Vat.gr.1613/0158?sid=a7590df9b8aca22111c8359533716419&zoomlevel=4
San Proclo di
Costantinopoli Vescovo
† 446
Difese la maternità
divina di Maria, lottò contro l'eresiarca Nestorio e, dopo la deposizione di
costui, divenne Patriarca di Costantinopoli.
Martirologio
Romano: A Costantinopoli, san Proclo, vescovo, che proclamò
coraggiosamente la beata Maria come Madre di Dio e riportò dall’esilio nella
città con solenne processione il corpo di san Giovanni Crisostomo, meritando
per questo nel Concilio Ecumenico di Calcedonia l’appellativo di Magno.
LA VITA
La data e il luogo della sua nascita si possono determinare solo per
approssimazione. Nel 425 era candidato all’episcopato, quindi almeno trentenne;
nacque dunque non dopo il 390-95. Esordì nella carriera ecclesiastica a
Costantinopoli, probabilmente perché questa era la sua patria.
Proclo appare nella storia, ancora giovanissimo, in veste di lettore e
frequentando le scuole per diventare «un zelatore della retorica». Una
tradizione più tardiva, registrata dai sinassaristi e dai patriografi, lo dice
«discepolo del Crisostomo», forse nel senso generale di una dipendenza
nell’arte oratoria, ancorché non sia cronologicamente impossibile che Proclo
abbia iniziato l’ufficio clericale al servizio del santo Dottore (398-404).
Giunto all’età virile (18 anni), lo troviamo accanto ad Attico, vescovo di
Costantinopoli (407-425), il quale ne fece il suo segretario e lo ebbe fedele
imitatore. Dati i suoi progressi, Attico l’ordinò diacono. Più tardi Proclo fu
giudicato degno di ricevere il sacerdozio.
La successione di Attico, morto il 10 ottobre 425, suscitò una grande
controversia nella capitale. Una parte del clero sosteneva la candidatura del
dotto prete Filippo di Side, un’altra quella del nostro santo. «Però tutto il
popolo», «tutti i laici concordemente desideravano un terzo sacerdote, il pio e
caritatevole Sisinnio». «Prevalse la voce dei laici». Non molto tempo, sembra,
dopo la sua promozione (28 febbraio 426), diventata vacante la sede di Cizico
nell’Ellesponto, Sisinnio consacrò Proclo vescovo di quella metropoli. Ma i
Cizici contestarono al patriarca di Costantinopoli il diritto d'interferire
nell’ordinazione del loro vescovo (ammettevano solo che tale privilegio era
stato concesso ad personam ad Attico), ed elessero il monaco Dalmazio.
Nell’impossibilità di dirigere la propria diocesi Proclo rimase dunque a
Costantinopoli e «brillò con le sue didascalie nelle chiese cittadine».
La morte del mite Sisinnio (24 dicembre 427) riaccese la lotta per la
successione. Di nuovo «molti» furono per Filippo e «molti» per Proclo.
Giudicando meschina tale rivalità il potere civile (Teodosio II e i consiglieri
imperiali) decise di scartare ogni candidato appartenente alla Chiesa
bizantina. Così venne eletto e consacrato l’antiocheno Nestorio (10 aprile
428).
È nota la crisi dottrinale alla quale questi diede origine e nome. Con somma
prudenza Proclo si dedicò alla difesa dell’ortodossia tradizionale. Circa il
Natale del 430, predicando nella basilica di santa Sofia in presenza del
patriarca in occasione dell’antica festa mariana preparatoria al Natale , il
metropolita di Cizico non temette in conclusione di chiamare Maria Theotókos,
espressione che il prete Anastasio, sostenuto da Nestorio, aveva proibito.
Nella sua cortese replica, pur ricordando ai fedeli la necessità di mantenere
la devozione mariana entro certi limiti, Nestorio non disse nulla del discusso
vocabolo e si limitò a rimproverare Proclo per aver affermato che, in Cristo,
Dio si è fatto pontefice e terminò esortando a confessare «la dignità una della
congiunzione e le due ipostasi delle nature». In un’altra omelia, tenuta in analoghe
circostanze il 28 febbraio o il 1° marzo 431, Proclo proclamò invece: «C’è un
solo Figlio perché le nature non sono divise in due ipostasi, ma la tremenda
Economia (della salvezza) unisce le due nature in un’unica ipostasi».
È perciò naturale vedere Proclo preso di mira da Nestorio laddove il patriarca
accusa «coloro chi brigavano l’episcopato» di aver turbato la Chiesa
costantinopolitana riaprendo la polemica sulla Theotòkos. Non sembra tuttavia
che il vescovo di Cizico abbia preso una parte importante nelle discussioni del
concilio di Efeso (431).
Dopo la deposizione di Nestorio (11 luglio 431), i suffragi furono nuovamente
divisi fra Proclo e Filippo di Side. Questa volta però i sostenitori del nostro
stavano per avere partita vinta. Ma «gente molto influente» si oppose allegando
un canone (il 18° del concilio antiocheno del 341) che, a loro parere, proibiva
le traslazioni episcopali. Lo storico Socrate pensa che quegli oppositori
agirono per invidia o per ignoranza e dimostra che una sana interpretazione del
canone e non pochi casi di vescovi legittimamente trasferiti da una sede a
un’altra permettevano l’elezione di Proclo. Comunque, il popolo accettò il
giudizio dei canonisti. Il 25 ottobre 431 venne promosso al «trono» di
Costantinopoli l’asceta e pacifico idiotés Massimiano.
Alla morte di quest’ultimo (12 aprile 434), nel timore che si ripetessero le
tensioni e i disordini delle precedenti vacanze — timore tanto più fondato
perché «vari gruppi in molte parti della città reclamavano Nestorio» —,
Teodosio II, senza indugiare, il medesimo giorno o il seguente, «incaricò i
vescovi presenti (= il sinodo permanente) d’intronizzare Proclo». L’autorità
del defunto papa Celestino (a meno che Socrate abbia voluto scrivere Sisto
[III], papa dal 423 al 440) venne invocata per risolvere l’impedimento
derivante dall’antecedente nomina di Proclo alla sede di Cizico. Il primo atto
del nuovo patriarca fu di presiedere il funerale del predecessore.
Nel portare un giudizio generale sul governo patriarcale del nostro, lo storico
contemporaneo Socrate insiste prevalentemente, forse con un tanto di
esagerazione, sulla pazienza e la mansuetudine del santo, specie nei confronti
degli eretici di cui «nessuno egli volle molestare per conservare alla Chiesa
il premio della dolcezza». Su questo punto, aggiunge il cronista, si
distingueva dall’antico maestro Attico e somigliava al «mitissimo» Teodosio II,
il quale perciò ebbe Proclo in alta stima.
In una doppia direzione si esplicò l’attività unionistica, se non l’irenismo del «placido» arcivescovo: il consolidamento della dottrina efesina unitamente al riavvicinamento con gli Antiocheni e la riconciliazione con i Giovanniti o seguaci di san Giovanni Crisostomo.
Riguardo all’arginamento del nestorianesimo occorre notare la lettera sinodica
d’intronizzazione mandata da Proclo (aprile 434) ai patriarchi Giovanni di
Antiochia e san Cirillo di Alessandria e un’altra lettera (pure del 434) al
clero e al popolo di Marcianopoli contro Doroteo, vescovo nestorianizzante di
quella città. Inoltre Proclo non fu estraneo alla legge teodosiana del 3 agosto
435 che ordinava di bruciare gli scritti di Nestorio e proibiva ai «Simoniani»
(= Nestoriani) di riunirsi. Di capitale importanza sono, nel medesimo contesto,
i rapporti epistolari di Proclo con gli Armeni (435-36), con Giovanni di
Antiochia e con il diacono Massimo (437-38). Le sue lettere posteriori
(443-445) a Domno di Antiochia (la prima delle quali sembra alludere ad una
visita di san Cirillo di Alessandria a Proclo nell’ultimo anno di vita del
dottore alessandrino) riguardano la difesa dei vescovi orientali in difficoltà
(Atanasio di Perrea e Alessandro d’Antarado) o concernono l’elezione del
vescovo di Tiro.
Per facilitare il ritorno dei Giovanniti all’unità ecclesiastica Proclo ottenne
dall’imperatore di riportare da Comana a Costantinopoli il corpo del Crisostomo
e di seppellirlo «con molto onore» nella chiesa dei Santi Apostoli. La solenne
cerimonia ebbe luogo il 27 gennaio 438. I rapporti di Proclo con Roma furono
turbati dal pericoloso conflitto di giurisdizione a proposito dell’Illirico
orientale. Con la legge teodosiana del 14 luglio 421 si era verificato un
tentativo, da parte bizantina, di annessione del Vicariato di Tessalonica al
patriarcato di Costantinopoli. I papi però riuscirono a difendere i propri
diritti su quella regione, anche di fronte a Proclo. Infatti il caso di
Perigene di Corinto nel 435, le decisioni sinodali (estate del 437) del
patriarcato costantinopolitano relative al diritto d’appello dei vescovi
illirici alla sede bizantina, il Tomo dottrinale di Proclo ai vescovi
occidentali, la lettera di Sisto III a Proclo del 18 dicembre 437 rivelano che
il nostro era anch’egli propenso a ricevere i ricorsi dell’episcopato
dipendente dal Vicariato Apostolico di Macedonia. Ma data l’assenza (dopo il
437) di ulteriori ammonimenti romani, si può pensare che il patriarca avesse
accettato il principio, ricordato dal papa, del rispetto della disciplina
canonica di salvaguardare il cor unum e l'anima una tra le due Sedi, tanto più
che il romano Pontefice, da canto suo, aveva confermato il giudizio di Proclo
riguardo all’innocenza di Iddua di Smirne, il cui caso era stato deferito al
tribunale romano.
A mettere in dubbio lo spirito conciliativo di Proclo nei confronti del papa non
riesce, a nostro avviso, né la promulgazione, il 15 febbraio 438, del Codice
Teodosiano con la famosa legge del 421 sull’Illirico, né la tesi secondo la
quale Proclo avrebbe aperto la via al XXVIII canone di Calcedonia.
E’ evidente invece la crescente tendenza di Costantinopoli a intervenire negli
affari delle Chiese asiatiche e cappadoce in risposta agli appelli rivolti al
vescovo della capitale. A questo proposito va ricordato il fatto dell’elezione,
nel 439, del metropolita di Cesarea in Cappadocia. Furono gli stessi abitanti
di Cesarea a mandare un’ambasciata a Costantinopoli per provocare l’intervento
di Proclo. Socrate, che termina la sua Storia con questo episodio, ne
sottolinea il carattere insolito, non tanto quale usurpazione del patriarca bizantino,
quanto come gesto audace di quest’ultimo, perché Proclo impose le mani a
Talassio, prefetto dell’illirico che Teodosio II si apprestava a nominare a
capo della prefettura d’Oriente. Non è esclusa la partecipazione del santo alla
consacrazione a vescovo di Smirne dell’eparca Ciro. Da ricordare pure la
lettera sinodica di Proclo a Bassiano, metropolita di Efeso, per confermarne
l’elezione e quella a Eusebio di Andrà sull’elezione del vescovo di Gangre.
Prima e dopo il «fatto mirabile» della promozione episcopale di Talassio, si
verificano due episodi edificanti tramandati da altre fonti. Venuto in
ambasciata a Costantinopoli per concludere il matrimonio della figlia di
Teodosio con Valentiniano III, l’ex-praefectus Urbis Volusiano, ancora pagano,
dietro interessamento della nipote santa Melania fu lungamente catechizzato da
Proclo e da lui battezzato in extremis (6 gennaio 437). In quell’occasione, il
vecchio ambasciatore dichiarò a Melania: «Se avessimo a Roma tre uomini pari a
Proclo, non ci sarebbe più nessun pagano».
Secondo il cronista san Teofane, il terremoto del 25 settembre 437 che durò per quattro mesi aveva costretto gli abitanti di Costantinopoli a fuggire in periferia, verso l’Ebdomon, nel Campo Marzio. Con il loro vescovo non cessavano di supplicare Dio di porre fine al flagello. Mentre un giorno stavano pregando, al cospetto di tutti un giovane si elevò prodigiosamente nell’aria e con voce divina ordinò a Proclo e al popolo di recitare il Trisagion. Il patriarca esortò i fedeli a cantare in quel modo e subito cessò il terremoto. San Pulcheria e Teodosio II avrebbero in seguito esteso la formula di preghiera a tutto l’impero.
Il medesimo autore pone la morte di Proclo sotto l’anno 5939 (= 446-47); i
documenti agiografici registrano per Proclo un pontificato di dodici anni e tre
mesi, il che fa morire Proclo nel luglio 446 e, supponendo che si tratti di tre
mesi esatti, il 12-13 luglio. I patriografi attribuiscono a Proclo la
costruzione della chiesa Costantinopolitana dei santi Anargiri (Cosma e
Damiano) nello Zeugma.
LE OPERE
1) Omelie. Predicatore famoso a Costantinopoli fin dal 426, Proclo non è stato
favorito dalle condizioni di trasmissione delle sue opere oratorie, non poche
delle quali ci sono pervenute sotto vari nomi, in particolare di san Giovanni
Crisostomo, mentre altre appaiono spurie. Le indagini e le discussioni in
merito tra studiosi non hanno ancora reso possibile la bramata edizione
critica. Delle cinquanta circa omelie attribuitegli dalle raccolte medievali,
dieci almeno sono pseudebiografe, altre dubbie. Le edizioni del Gallandi e del
Mai, riprodotte dal Migne, ne contano venticinque. Nel suo lavoro, B. Marx
aumenta il numero fino a ottantasette, ma le sue conclusioni non hanno tutte
convinto. Il testo greco delle omelie 24 e 23 è stato pubblicato da Ch. Martin.
Recentissimamente F.-J. Leroy, in L’homilétique, ha esaminato accuratamente la
tradizione manoscritta e le testimonianze indirette dell’omeliario edito in PG,
ha dato l’edizione critica dell’omelia 6 (certamente del secolo V) e pubblicato
nove omelie nuove (di cui una in versione francese dall’arabo).
Quale vescovo di Cizico Proclo pronunciò le Omelie 1-4, 7, 13 e 23, forse
qualcun’altra. È poco per dieci anni di attività pastorale. Molte andarono
perdute e anche queste lo sarebbero state, se non fossero in rapporto con la
controversia nestoriana. Di particolare interesse per l’agiografia sono quelle
mariane, l’encomio in san protomartyrem Stephanum, in san Paulum Apostolum, in
san Andream, in san Clementem Ancyranum, in ss. Pueros Innocentes, in
incredulitatem s. Thomae, in omnes sanctos Martyres, in ss. Petrum, lacobum et
Ioannem. Le altre illustrano le feste cristologiche, soprattutto il mistero
pasquale. L’Omelia 27 è l’unica catechesi a noi pervenuta che sia stata pronunciata
a Costantinopoli.
Le Omelie di Proclo sono brevi (salvo la sesta), con frasi corte, nervose,
piene di calore lirico, di retorica raffinata, di effetti musicali, di
esclamazioni, di antitesi. Insomma sanno di fervorino, di stile parlato.
L’oratore ha una predilezione per il tema del mare e della navigazione e per
gli spunti antigiudaici.
2) L’epistolario di Proclo si riduce a poche lettere dedicate per lo più alla
difesa dell’ortodossia contro la propaganda filonestoriana. Tra di esse emerge
il Tomus ad Armenos, lettera dogmatica diretta nel 435 ai vescovi di Armenia.
Messo in guardia contro la dottrina di Teodoro di Mopsuestia dai vescovi
Rabbuia di Edessa e Acacio di Melitene, l’episcopato armeno riunito in concilio
aveva pensato opportuno rivolgersi a Proclo per ottenerne una risposta
autorevole sull’eventuale eterodossia di quell’amico di Nestorio. Nel suo Tomo,
dopo un preambolo sulla superiorità delle virtù teologali rispetto a quelle
cardinali e sulla creazione, il peccato di Adamo e la legge mosaica, il santo
confuta, senza nominarlo, la cristologia di Teodoro e risponde alle difficoltà
dei Nestoriani sul dogma dell'Incarnazione. Egli insiste sull’unità di Cristo,
insieme vero Dio e vero uomo: «Io conosco un solo Figlio e confesso una sola ipostasi
del Verbo incarnato». Nel mettere in luce la verità della nascita umana e delle
sofferenze del Dio-Uomo, Proclo nega tuttavia che la natura divina sia
passibile. Sulla base dell’espressione «Uno della Trinità si è incarnato»,
diventata poi tradizionale, molti hanno creduto che egli abbia coniato la
formula patripassiana: «Unus de Trinitate passus est in carne». Sembra che
questa sentenza comune sia sbagliata (M. Richard, P. de Constantinople et le
Théopaschisme, in Revue d’Histoire ecclésiastique, XXXVIII [1942], pp. 303-31).
Successivamente (447-448) con una lettera a Giovanni di Antiochia e con i
capitala estratti dalle opere di Teodoro di Mopsuestia ma presentati come
anonimi, egli mandò il Tomo ad Antiochia affinché il nestorianizzante Iba di Edessa
e tutto l’episcopato orientale lo sottoscrivessero e anatematizzassero i
capitala. Nell’agosto del 438, Giovanni antiocheno riunì un sinodo di
settantacinque-ottanta vescovi che giudicò perfettamente ortodossa la dottrina
del Tomo, ma rifiutò di condannare quelli dei capitala ritenuta tradizionale o
tutt’al più discutibile ed espressa da un vescovo (Teodoro) morto senza essere
stato accusato di eresia.
Nelle sue risposte a Giovanni e al diacono Massimo, Proclo si meravigliò che
gli Antiocheni avessero potuto pensare che egli volesse condannare il defunto
Teodoro. Ciononostante egli esigeva il rigetto dei capitala («il cui autore
ignoriamo») e il rinvio a Costantinopoli della copia del proprio Tomo
debitamente sottoscritta dagli Orientali. Perfino san Cirillo di Alessandria,
il meno propenso a transigere con le espressioni ereticali del vescovo di
Mopsuestia, gli scrisse di rispettare la memoria di Teodoro. Finalmente Proclo
ispirò a Teodosio II il decreto imperiale con il quale si poneva termine alla
controversia lasciando in pace gli uomini morti in unione con la Chiesa.
La lettera di Proclo «ai singoli vescovi dell’Occidente» espone la fede
trinitaria e cristologica, poi difende il libero arbitrio, e l’efficacia del
Battesimo rispetto al peccato originale.
3) Il Tractatus de traditione divinae missae è stato attribuito a Proclo dal
noto falsario Costantino Palaeocappa.
Pur non essendo un teologo di grande respiro, Proclo occupa tuttavia un posto privilegiato nella storia dei dogmi per aver tenuto una via media tra la cristologia antiochena e quella alessandrina e introdotto formule sull’unione ipostatica (v. sopra) che preparavano l’elaborazione calcedonense.
Non disprezzabile il contributo di Proclo nello sviluppo della dottrina e della
devozione mariana. Arcaici i suoi concetti escatologici.
CULTO E ICONOGRAFIA
Più che i soliti titoli di hosiótatos, hagiótatos ecc., datigli dai
contemporanei, è l’accordo dottrinale e la perfetta ortodossia che gli
riconobbero san Cirillo Alessandrino, gli antiocheni, soprattutto il concilio
di Calcedonia che lo chiamò «grande», il successo ottenuto dal Tomos ad Armenos
negli ulteriori sviluppi delle dispute cristologiche, è tutto questo che
contribuì ad illustrare la «beata memoria» del santo e portò a inserirne il nome
nelle raccolte liturgico-agiografiche bizantine, senza che sia manifesto un
culto specifico concretizzato in un Bios o in qualche santuario.
L’ignoranza del dies obitus spiega forse le fluttuazioni della commemorazione
liturgica ricordata il 24 ottobre nel Ménologion heortatikon (secolo VIII) di
St. A. Morcelli, nei sinassari (italo) greci della classe C e in certi menei e,
per quanto concerne calendari non bizantini, quello maronita e le recensioni
moderne del Sinassario armeno detto di Ter Israel, mentre il 20 novembre è il
giorno oggi ritenuto dai greco-slavi in dipendenza però dagli antichi sinassari
che commemorano in quel giorno Proclo con i patriarchi di Costantinopoli a lui
vicini, Massimiano, Anatolio e Gennadio, o più lontani, Alessandro in onore dei
quali si celebrava, la domenica, una sinassi a santa Sofia; notiamo che il 20
novembre viene indicato anche nel Calendario marmoreo di Napoli e il 19 e 20
novembre in quello palestino-georgiano; in quest’ultimo calendario il 1° giugno
compare un misterioso Proclo vescovo. Nell’antico calendario armeno Proclo
viene commemorato il 25 marzo con i massimi dottori della Chiesa greca, mentre
il 22 dicembre il Martirologio siriaco di Rabban Silbà lo ricorda con i
predecessori Nettario e Alessandro.
Il Baronio ha introdotto Proclo nel Martirologio Romano il 24 ottobre, 4° loco,
con la sola qualità di vescovo. C’è chi lo dichiara Dottore della Chiesa.
I miniaturisti Michele e Giorgio, del codice vaticano, hanno raffigurato Proclo almeno tre volte: accanto a Teodosio nella scena del terremoto del settembre 437 (il santo leva entrambe le mani verso il cielo dove è sospeso il ragazzo), in quella dell’arrivo a Costantinopoli delle reliquie del Crisostomo (Proclo regge con là destra un turibolo e con la sinistra velata un evangelario), e ancora, solo disteso sul cataletto, davanti a diversi edifici, nella convenzionale immagine funebre. In tutti e tre i casi egli appare in vesti pontificali e sotto l’aspetto di un bel vecchietto dai capetti bianchi e dalla candida barba fluente.
Autore: Daniele Stiernon
SOURCE : https://www.santiebeati.it/dettaglio/74960
Voir aussi : https://www.homeofthemother.org/en/resources/virgin-mary/fathers/8909-st-proclus
