Άλλες Ονομασίες Γεωγραφική Θέση Northwestern Asia Minor, modern northwestern Turkey. Ιστορική Περιοχή Bithynia

Περίληψη : Chalcedon was initially a bishopric. In 451 the seat was promoted to a metropolis due to the Fourth Ecumenical Council that took place at the martyrion of St Euphemia. The metropolis is recorded in the notitiae episcopatuum (lists of ecclesiastical dioceses) until the fall of the city on the Ottomans in 1350. Άλλες Ονομασίες Γεωγραφική Θέση Northwestern Asia Minor, modern northwestern Turkey Ιστορική Περιοχή Bithynia Διοικητική Υπαγωγή Metropolis of Nicomedia of the province of Bithynia, Patriarchate of Constantinople 1. Metropolis of Chalcedon Chalcedon was initially a bishopric see. In 451, being the place of origin and of martyrdom of St Euphemia and hosting the Fourth Ecumenical Council, Chalcedon was detached from the jurisdiction of the province of Bithynia and its capital Nicomedia, and became an independent metropolis. This honorary award did not entail any suffragan bishoprics, which Chaldecon was never assigned. The metropolis of Chalcedon is always recorded in the notitia episcopatuumand usually ranks 9 th among the other metropolises of a total naumber that reached 91 at the end of the 12 th century (Notitia 12). 1 There is no information about the extent of its ecclesiastical jurisdiction; it probably coincided with the urban settlement of Chalcedon and some surrounding villages. 2 During the 14 th century, the metropolitan see remained vacant and never re-emerged, because of the Ottoman conquest. 2. Bishops and metropolitans of Chalcedon In the late Byzantine period, the metropolitan of Chalcedon bore the title of "exarch kai hypertimos" (most revered) of the "whole Bithynia" (Bithynia pasa), just as the metropolitans of Nicomedia and Nicaea did. Among the bishops and the metropolitans of Chalcedon there are some who are venerated as saints by the Orthodox Church: those are Hadrian (2 nd or 4 th century) and the metropolitans Niketas, Kosmas and John (from the period of Iconoclasm). 3 The metropolitans of Chalcedon had their own church at Constantinople, next to the Hippodrome: the cchurch was dedicated to St Euphemia, whose relics had been translated there, and it had its own clergy and served as the residence of the metropolitans of Chalcedon in the capital. Probably they obtained these privileges during the 7 th century, when the translation of the relic from Chalcedon to Constantinople took place. These privileges were still in force until 1387, as it is witnessed in a synodic act, which consolidated the property of the metropolis of Chalcedon. 4 Nevertheless, three years later, in 1389-1390, during Makarios office as patriarch, they were abolished when it was decided that the metropolitan of Chalcedon would permanently reside at Constantinople, without having, however, a permanent clergy and without being distinguished from the rest of the higher clergy residing there. 5 Ecclesiastical events concerning the patriarchal throne of Constantinople usually had an effect on the depended metropolises, as in the case of the Photian schism, about the prevalence of the patriarchs Ignatios and Photios. Thus, in 858 the metropolitan of Chalcedon Basil was replaced with the pro-photian Zechariah. 6 In 869-870, after the restoration of patriarch Ignatios, Basil returned to the metropolitan throne of Chalcedon up until 877, to be succeeded anew by Zachariah for a second term. Δημιουργήθηκε στις 22/2/2017 Σελίδα 1/9

From a letter of Maximos Planoudes we gather that the small convent of the Five Martyrs on the Mount Auxentios was granted to the metropolitan of Chalcedon at the end of the 13 th century. 7 Between the years 1315 and 1319, the metropolis of Chalcedon faced difficulties and its destitution compromised its survival. 8 Still, in a series of documents from the years 1324, 1327, 1350, 1370, the metropolitan of Chalcedon is recorded among the other metropolitans. 9 In 1327, the metropolitan of Chaledon was Theodoulos, who is also referred to as proedros of Maroneia. In 1350, the metropolitan see is occupied by Jacob. 3. The Fourth Ecumenical Council In 451 the Fourth Ecumenical Council was convoked at Chalcedon aiming to denounce the decisions of the so-called Robber Council (Latronicium) of Ephesus in 449, on the initiative of emperor Marcian (450-457) and empress Pulcheria. 10 Although the initial imperial edict provided Nicaea as the place to hold the council, the seat was transferred to the much closer to Constantinople city of Chalcedon, because the emperor wanted to keep a watch on the political developments triggered by the invasions of the Huns to the West. The decisions of the Fourth Ecumenical Council consolidated the creed and renounced Apollinarism, Monophysitism and Nestorianism. A committee among the Fathers present at the Council composed the Horos, which accepted Christ as perfect God and perfect human with logical soul. It recognized two indivisible and inseparable natures in Christ which though perfectly united in one person, unconfusedly preserved each one its own characteristics. Finally, in empasised upon the quality of the Virgin Mary as «Theotokos», the Mother of God. 11 The 28 th canon of the Fourth Ecumenical Council bestowed the Church of Constantinople with privileges equal to those of the Church of Rome, which were still not defined and explicit. Thus, the position of the patriarch of Constantinople was enforced; he obtained the privilege to appoint bishops in the dioceses of Pontos, Asia, Thrace and in some other provinces. The 28 th canon decreed in order to supplement the 3 rd canon of the Second Ecumenical Council (381), clarifying that the bishop of Constantinople held the prerogative of honors right after the bishop of Rome, in order not to cause an issue of essential and not honorary primacy. At the same time, the 9 th and 17 th canons gave to the bishop of Constantinople the right of arbitration for the resolution of differences among the eastern bishoprics. The 28 th canon was not accepted by the representatives of the Church of Rome, but they were unable to refuse to acknowledge it, since it was impeccably formulated. As a counter-argument the pope supported that the honorary supremacy of a Church rested upon its apostolic origin. Thus, first in the ecclesiastical hierarchy was Rome, being founded by the apostle Peter, second was Alexandria, being founded by the Evangelist Mark, and third was Antioch, where the name Christianus appeared for the first time and which was connected to the apostle Peter. 12 1. Darrouzès, J. (ed.), Notitiae Episcopatuum Ecclesiae Constantinopolitanae (Paris 1981), no. 12, line 9. Darrouzès, J., L Edition des Notitiae Episcopatuum, Revue des Etudes Byzantines 40, p. 219. 2. Janin, R., Les églises et les monastères des Grands Centres Byzantins (Paris 1975), pp. 31, 422-426. Θρησκευτική και Hθική Eγκυκλοπαίδεια, vol. 12, col. 51-54, s.v. «Xαλκηδόνος Mητρόπολις» (Σταυρίδης, B.) 3. Niketas (ca 720-840) is recorded in medieval synaxaria on the 28 th of May. See Pargoire, J., Les premiers évêques de Chalcédoine, Echos d Orient 4 (1900-1901), p. 110. Delehaye, H., Synaxarium Ecclesiae Constantinopolitanae (Bruxelles 1902), col. 713, v. 52; Le Quien, Oriens Christianus in Quatuor Patriarchatus Digestus, col 603-4. Kosmas is venerated on the 18 th of April and wasa martyred probably between the years 815-820 Delehaye, H., Synaxarium Ecclesiae Constantinopolitanae (Bruxelles 1902), col 612-614; Pargoire, J., Les premiers évêques de Chalcédoine", Echos d Orient 4 (1900-1901), pp.109-113; Le Quien, Oriens Christianus in Quatuor Patriarchatus Digestus, col. 604. The metropolitan of Chalcedon John is venerated as a saint on the 19 th of July. Probably he was the same John associated with Theodore of Stoudios. See Delehaye, H., Synaxarium Ecclesiae Constantinopolitanae (Bruxelles 1902), col 830; Pargoire, J., Les premiers évêques de Chalcédoine", Echos d Orient 4 (1900-1901), pp.109-113; Theodori Studitae Epistulae, ed. Fatouros, G. (CFHB 31, Berolini et Novi Eboraci 1991), no. 245, 312. Δημιουργήθηκε στις 22/2/2017 Σελίδα 2/9

4. Acta Patriarchatus Constantinopolitani, Acta et Diplomata Graeca medii Aevi Sacra et Profana 2, ed. Miklosich, F. Müller, I. (Vindobonae 1862), pp. 200-202. 5. Acta Patriarchatus Constantinopolitani, Acta et Diplomata Graeca medii Aevi Sacra et Profana 2, ed. Miklosich, F. Müller, I. (Vindobonae 1862), pp. 131-133. 6. The good relations between the metropolitan of Chalcedon and the patriarch Photios are attested in the epistolography of the latter. See Photius Epistulae et Amphilochia, ed. Laourdas, B. Westerink, L.G. (Leipsig 1983), vol. 1, no. 107-8, vol. 2 (Leipsig 1984), no. 221, 223. 7. Maximi Monachi Planudis Epistulae, ed. Leone, P.A.M. (Amsterdam 1991), p. 41, no. 22, no. 70; Janin, R., Les églises et les monastères des Grands Centres Byzantins (Paris 1975), p. 49. 8. Acta Patriarchatus Constantinopolitani, Acta et Diplomata Graeca medii Aevi Sacra et Profana 1, ed. Miklosich, F. Müller, I. (Vindobonae 1860), pp. 15, 45-46. = Hunger, H. Kresten, O., Das Register des Patriarchats von Kontantinopel (CFHB 29/1, Wien 1981), no. 29. 9. Acta Patriarchatus Constantinopolitani, Acta et Diplomata Graeca medii Aevi Sacra et Profana 1, ed. Miklosich, F. Müller, I. (Vindobonae 1860), pp. 98, 144, 433, 531. = Hunger, H. Kresten, O., Das Register des Patriarchats von Kontantinopel (CFHB 29/1, Wien 1981), no. 97. 10. Concilium Universale Chalcedonense, Acta Conciliorum Oecumenicorum II/I, 2, ed. Schwartz, E. (Berolini et Lipsiae 1933/re-print Berolini 1962), pp. 121-130, 158-163; Dagron, G., H γέννηση μιας πρωτεύουσας (Athens 2000), p. 586; Xριστοφιλοπούλου Aικατερίνη, Bυζαντινή Iστορία I (Thessaloniki 1992), pp. 212-214. 11. Xριστοφιλοπούλου Aικατερίνη, Bυζαντινή Iστορία I (Thessaloniki 1992), p. 213. 12. Xριστοφιλοπούλου Aικατερίνη, Bυζαντινή Iστορία I (Thessaloniki 1992), p. 213. Βιβλιογραφία : Fedalto G., Hierarchia Ecclesiastica Orientalis 1: Patriarchatus Constantinopolitanus Series Episcoporum Ecclesiarum Christianarum Orientalium, Padova 1988 Janin R., Les églises et les monastères des Grands Centres Byzantins. Bithynie, Hellespont, Latros, Galésios, Trébizonde, Athènes, Thessalonique, Paris 1975 Χριστοφιλοπούλου Α., Βυζαντινή ιστορία, 1, Θεσσαλονίκη 1992 Φειδάς Ι., Εκκλησιαστική Ιστορία τ. A-B, Αθήνα 1992 Κονιδάρης Γ., Αι Mητροπόλεις και Aρχιεπισκοπαί του Oικουμενικού Πατριαρχείου και η τάξις αυτών, τ. A, Αθήναι 1934 Στεφανίδης Β., Εκκλησιαστική Ιστορία, Αθήνα 1978 Ανάστος Μ., "H Δ Oικουμενική Σύνοδος της Xαλκηδόνας", Ιστορία του Ελληνικού Έθνους, τ. 7, Αθήνα 1978, 412-415 Pargoire J., "Les premiers évêques de Chalcédoine", Échos d Orient, 3, 1899-1900, 85-91, 204-209 Pargoire J., "Les premiers évêques de Chalcédoine", Échos d Orient, 4, 1900-1901, 21-30, 104-113 Δημιουργήθηκε στις 22/2/2017 Σελίδα 3/9

Σταυρίδης Β., "Xαλκηδόνος Mητρόπολις", Θρησκευτική και Hθική Eγκυκλοπαίδεια 12, στήλες 51-54 Vailhé S., "Les métropolitains de Chalcédoine, Ve-Xe siècles,", Échos d Orient, 11, 1908, 347-357 Papadakis A., "Chalcedon", Kazhdan Alexander, The Oxford Dictionary of Byzantium, 1, New York, Oxford 1991, 404 Δικτυογραφία : Das 4. Ökumenische Konzil http://www.heiligenlexikon.de/glossar/konzil_von_chalkedon.htm Βίος και λατρεία της αγίας Ευφημίας Χαλκηδόνος http://www.saintbarbara.org/about/icons/euphemia.cfm Γλωσσάριo : Apollinarism The heresy of Apollinarism resided on the interpretation of Apollinarius, bishop of Laodikeia, regarding the divine nature of Christ. Apollinarius initially claimed that the human soul of Christ had been replaced by the Logos of God; later he proposed that the human nature of Christ, in soul and body, was the divine logic. These were proposed in the context of the anti-arianic debate. Apollinarism was condemned by the Second Ecumenical Council of Constantinople (381), and again in the Fourth Ecumenical Council of Chalcedon (451). exarch At the Byzantine ecclesiastical administration the exarch, from the 5 th century onwards, was the head of an ecclesiastical province and later became another title of the Ecumenical Patriarch, certifying that he was the head prelate within the jurisdiction of the Ecumenical Patriarchate. The office of exarch was abolished during the 6 th century, although exarchs were metropolites or representatives of metropolites who supervised the ecclesiastical provinces or the ecclesiastical and monastic foundations. During the late 14 th century as exarchs are referred the metropolites who were located at ancient dioceses and supervised all the ecclesiastical sees and the charitable institutions of the ecclesiastical province and later the authorized representatives of the Patriarch (patriarchal exarchs). Fourth Ecumenical Council (Chalcedon, 451) The Fourth Ecumenical Council assembled in 451 at Chalcedon in order to retract the interpetation of the council of Ephesus (449) on the nature of Jesus Christe. monophysitism A Christian heresy which developed in the 5th cent. Contrary to the orthodox dogmas, it argued that Christ did not possess two natures, but only one a human nature. This heresy became widespread in the eastern provinces of the Byzantine Empire (mainly in Egypt) and in Armenia. Notitia episcopatuum The Notitiae episcopatuum are official documents of the Patriarchate of Constantinople and Antioch, containing the ecclesiastical dioceses in hierarchical order.these documents were modfied regularly. pasa (eparchia) and meros (eccl.) Pasa eparchia, litt. meaning «the whole province» was a term in use during the late Byzantine period in ecclesiastical administration. It denoted a unit that corresponded to an early Byzantine province, according to the provincial division of the political administration up until the 5th c. Thus a late Byzantine «pasa eparchia», the «whole province», usually corresponded to an early Byzantine «prima» province (e.g. Ankyra was in Galatia I so the late Byzantine metropolis of Ankyra had jurisdiction over «pasa [the whole] Galatia»). On the other hand, the term «meros», litt. meaning «part», which was used in the same period as opposed to the term «pasa», denoted an area that corresponded to an early Byzantine «secunda» province (e.g. Pessinous was in Galatia II and the late Byzantine metropolis of Pessinous in «meros [part] of Galatia»). Photian schism The schism of Photius was actually a dispute between the patriarch of Constantinople Photius (858-867, 877-886) and pope Nicolas I (858-867), over the jurisdictions of the two sees. It was formulated through the dispute of filioque. Robber Council (Latrocinium) of Ephesus (449) The Council of 449 in Ephesus, known as «Robber Council», had been convoked by Emperor Theodosios II as an Ecumenical one, but because of its problematic and controversial proceedings it was not recognized as such by the next Council. Under the presidency of Patriarch Dioscorus of Δημιουργήθηκε στις 22/2/2017 Σελίδα 4/9

Alexandreia, the Council absolved Archimandrite Eutyches, who had been excommunicated for his Monophysite beliefs. But the 449 Council was repudiated by the Fourth Ecumenical Council of Chalcedon (451), which marked the definite condemnation of Monophysicism. Second Ecumenical Council (Constantinople, 381) The Second Oecumenical Council assembled at Constantinople in 381 in order to discountenance the ideas of Macedonios, who challenged the divine nature of the holy spirit, and to condemn the hersy of apollinarism, which referred to the nature of Jesus Christ. This council appended the clauses pertaining to the holy spitrit to the Nicene Creed. Πηγές Acta Conciliorum Oecumenicorum, εκδ. Schwartz, E. (Berolini Lipsiae 1933, re print 1962). Catalogue of Byzantine Seals at Dumbarton Oaks and in the Fogg Museum of Art 3, ed. Nesbitt, J. Oikonomidès, N. (Dumbarton Oaks, Washington D.C., 1996). V. Laurent (ed.), Le corpus des Sceaux de l empire byzantin V, 1 3, «L Église» (Paris 1963 1972). Acta Patriarchatus Constantinopolitani, Acta et Diplomata Graeca medii Aevi Sacra et Profana 1, ed. Miklosich, F. Müller, I. (Vindobonae 1860) = Hunger, H. Kresten, O. (ed.), Das Register des Patriarchats von Konstantinopel (CFHB 29/1, Wien 1981). Darrouzès, J. (ed.), Notitiae Episcopatuum Ecclesiae Constantinopolitanae (Paris 1981). Maximi Monachi Planudis Epistulae, ed. Leone, P.A.M. (Amsterdam 1991). Theodori Studitae Epistulae, ed. Fatouros, G. (CFHB 31, Berolini et Novi Eboraci 1991), no. 245, 312. Παραθέματα 1. The Horos of the Fourth Ecumenical Council, in 451: ἕνα... Ἰησοῦν Χριστόν...Θεὸν ἀληθῶς τὸν αὐτὸν ἐκ ψυχῆς λογικῆς καὶ σώματος, ὁμοούσιον τῷ πατρὶ κατὰ τὴν θεότητα, καὶ ὁμοούσιον ἡμῖν τὸν αὐτὸν κατὰ τὴν ἀνθρωπότητα κατὰ πάντα ὅμοιον ἡμῖν χωρὶς ἁμαρτίας πρὸ αἰώνων μὲν ἐκ τοῦ Πατρὸς γεννηθέντα κατὰ τὴν θεότητα, ἐπ ἐσχάτων δὲ τῶν ἡμερῶν...διὰ τὴν ἡμετέραν σωτηρίαν ἐκ Μαρίας τῆς Παρθένου τῆς Θεοτόκου κατὰ τὴν ἀνθρωπότητα ἕνα καὶ τὸν αὐτὸν Χριστὸν...ἐν δυό φύσεσιν ἀσυγχύτως, ἀτρέπτως, ἀδιαιρέτως, ἀχωρίστως γνωριζόμενον, οὐδαμοῦ τῆς τῶν φύσεως διαφορᾶς ἀνηρῃμένης διὰ τὴν ἕνωσιν, σωζομένης δὲ μᾶλλον τῆς ἰδιότητος ἑκατέρας φύσεως καὶ εἰς ἕν πρόσωπον καὶ μίαν ὑπόστασιν συντρεχούσης. Acta Conciliorum Oecumenicorum, ed. Schwartz, E. (Berolini Lipsiae 1933/ re print 1962), p. 129. Aνάστος, M., «H Δ Oικουμενική Σύνοδος της Xαλκηδόνας», Iστορία του Eλληνικού Έθνους 7 (Athens 1978), pp. 412 413. 2. The monasteries are under the jurisdiction of the local bishop (4th canon of the Fourth Ecumenical Council in Chalcedon): Οἱ ἀληθῶς καὶ εἰλικρινῶς τὸν μονήρη μετιόντες βίον τῆς προσηκούσης ἀξιούσθωσαν τιμῆς ἐπειδὴ δὲ τινὲς τῷ μοναχικῷ κεκρημένοι προσχήματι τὰς τε ἐκκλησίας καὶ τὰ πολιτικὰ διαταράττουσι πράγματα περιϊόντες ἀδιαφόρως ἐν ταῖς πόλεσιν, οὐ μὴν ἀλλὰ καὶ μοναστήρια ἑαυτοῖς συνιστᾶν ἐπιτηδεύοντες, ἔδοξεν μηδένα μὲν μηδαμοῦ οἰκοδομεῖν μηδὲ συνιστᾶν μοναστήριον ἤ εὐκτήριον οἶκον παρὰ γνώμην τοῦ τῆς πόλεως ἐπισκόπου, τοῖς δὲ καθ ἑκάστην πόλιν καὶ χώραν μονάζοντας ὑποτετᾶχθαι τῷ ἐπισκόπῳ καὶ τὴν ἡσυχίαν ἀσπάζεσθαι καὶ προσέχειν μόνῃ τῇ νηστείᾳ καὶ τῇ προσευχῇ, ἐν οἷς τόποις ἀπετάξαντο, προσκαρτεροῦντες, μήτε δὲ ἐκκλησιαστικοῖς μήτε βιωτικοῖς παρενοχλεῖν πράγμασιν ἤ ἐπικοινωνεῖν καταλιμπάνοντας τὰ ἴδια μοναστήρια, εἰ μὴ πότε ἄρα ἐπιτραπεῖεν διὰ χρείαν ἀναγκαίαν ὑπὸ τοῦ τῆς πόλεως ἐπισκόπου μηδένα δὲ προσδέχεσθαι ἐν τοῖς μοναστηρίοις δοῦλον ἐπὶ τῷ μονᾶσαι παρὰ γνῶμιν τοῦ ἰδίου δεσπότου τὸν δὲ παραβαίνοντα τοῦτον ἡμῶν τὸν ὅρον ὡρίσαμεν ἀκοινώνητον εἶναι, ἵνα μὴ τὸ ὄνομα τοῦ Θεοῦ βλασφήμηται, τὸν μέντοι ἐπίσκοπον τῆς πόλεως χρὴ τὴν δέουσαν πρόνοιαν ποιεῖσθαι τῶν μοναστηρίων. Acta Conciliorum Oecumenicorum, ed. Schwartz, E. (Berolini Lipsiae 1933; re print 1962), p. 159. Δημιουργήθηκε στις 22/2/2017 Σελίδα 5/9

Βοηθ. Κατάλογοι A. List of bishops of Chalcedon: Theokritos (end of 2 nd / beginnings of 3 rd century) Mares or Marnos (First Ecumenical Council, 325) Theodoulos or Theodolos (Second Ecumenical Council, 381) Hadrian (2 nd or 4 th century) Herakleianos (390) Cyril (391, 395) Marinos or Kyrinos (397, 407) Apringios (431) Eleutherios (431) Eulalios (431, 450) Eleutherios (451, 459) Markianos (518 520) Photeinos (536) Erachianos (?) Constantine (Fifth Ecumenical Council, 553) Peter (6 th 7 th century) Probos (7 th century) Sergios (7 th century) John (Sixth Ecumenical Council, Constantinople, 681, Penthekte Council, Trullos 691) Niketas (726 775) Andrew (780 787) Staurakios (787) Kosmas (813 820) Δημιουργήθηκε στις 22/2/2017 Σελίδα 6/9

John Kamoulianos (824) Damian (9 th century) Theodosios (9 th century) Basil (858) Zechariah (858 870) Basil (870 878) Zechariah (877, Photian Synod, 879) Michael (935, 936 969) Nikon (?) Daniel (997) John (10 th century) Theodore (1027) Christopher (1030, 1039) Dometios (?) Niketas (1054) Michael (1071 1078?) Leo (1082, 1086) Michael (1086 1089) Leo (1094, 1095) John (1147) Constantine (1155, 1171) John (1147) Constantine (1155, 1171) John (1191, 1195) Nikolaos (1275, 1278) Δημιουργήθηκε στις 22/2/2017 Σελίδα 7/9

Theognostos (1294) Symeon (1303) Theodoulos (1315, 1327) Jacob (1351, 1370) Matthew (1387) Gabriel (1389, 1397) This list is based on the catalogue of Fedalto G., Hierarchia Ecclesiastica Orientalis 1: Patriarchatus Constantinopolitanus (Padova 1988), pp. 98 100. B. List of monasteries in the ecclesiastical district of Chalcedon: In the acts of the council of 536 are reported the following 40 monasteries that were probably laying on the suburbs of Chalcedon: of Hypatios of Akoimetoi (of the Sleepless) of Osia of Exagonos of Orchades of Hierios of Kranes of Alapedes of Pege of the Syrians of Zographetes of Kranides of the Archangel Michael of Rouphinianai of Barnabas of Apollonios Δημιουργήθηκε στις 22/2/2017 Σελίδα 8/9

of Galakrenes of Antiochianoi of Hagioi Tessarakonta (Saint Forty) of Patioroi of Krithinos of the Romans near the one of Rouphinianai of Petra of Dalmatios of Sainte martyr Basse in Himerio private monastery of Isidore at Phyta near Saint martyr Epimachos of Lefkadios of Saint Plato of Stephana of Diapetres of Saint Julian Brochthon of Adriantes, Bryon of Saint Theodore of Smilakiai of Saint Zechariah of Stibarachios of Saint Thomas epi ton dromon ton ano of Saint Stephan of Lyda of Kokkios of Saint martyr Christopher of Tarullios and of Kalamion tou kato On the monasteries, see Collectio Sabbaitica, Acta Conciliorum Oecumenicorum, εκδ. Schwartz, E., vol. III ( Berolini 1940 / re print 1965), pp. 47 50; Janin, R., Les églises et les monastères des Grands Centres Byzantins (Paris 1975), pp. 31, 422 426. Most of them have not been located or identified. Δημιουργήθηκε στις 22/2/2017 Σελίδα 9/9