Difference between revisions of "Pope Zosimus" - New World Encyclopedia

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'''Zosimus''' ([[floruit|''fl.'']] 490s-510s) was a [[Byzantine Empire|Byzantine]] historian, who lived in [[Constantinople]] during the reign of the [[Byzantine Emperor]] [[Anastasius I (emperor)|Anastasius I]] (491-518). According to [[Photius]], he was a ''[[comes]]'', and held the office of "advocate" of the imperial treasury.
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{{Infobox Pope|
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English name=Saint Zosimus|
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image=[[Image:Zosimus.jpg|200px]]|
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birth_name=Zosimus|
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term_start=March 18, 417|
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term_end=December 26 418|
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predecessor=[[Pope Innocent I|Innocent I]]|
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successor=[[Pope Boniface I|Boniface I]]|
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birth_date=???|
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birthplace=???|
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dead=dead|death_date={{death date|418|12|26|mf=y}}|
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deathplace=???|}}
  
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== Historia Nova ==
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'''Pope Saint Zosimus''' was [[pope]] from March 18, 417 to December 26, 418. Also known as '''Zozimus,''' he succeeded [[Pope Innocent I|Innocent I]], and was followed by [[Pope Boniface I|Boniface I]]. Although his reign was brief, it was turbulent and left a powerful impact on the papacy.
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Zosimus' work is the ''[[Historia Nova]]'', "New History," is in six books, the earlier books being mainly a compilation from previous authors ([[Dexippus]], [[Eunapius]], [[Olympiodorus of Thebes|Olympiodorus]]): the first book sketches briefly the history of the early [[Roman emperors]] from [[Augustus]] to [[Diocletian]] (305); the second, third and fourth deal more fully with the period from the accession of [[Constantius Chlorus]] and [[Galerius]] to the death of [[Theodosius I]]; the fifth and sixth, the most useful for historians, cover the period between 395 and 410, when [[Priscus Attalus]] was deposed. For this period, he is the most important surviving non-ecclesiastical source. The work, which is apparently unfinished, is believed to have been written in 498-518.  
 
  
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The style is characterized by [[Photius]] as concise, clear and pure; other historians have judged his accounts confused or muddled, and valuable only because he preserves information from lost histories. The historian's object was to account for the [[decline of the Roman Empire]] from the Pagan point of view. Zosimus is the only non-Christian source for much of what he reports.
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Zosimus is best known for his role in the [[Pelagian controversy]]. He at first pronounced the Pelagian teacher [[Caelestius]] to be orthodox and later declared him and [[Pelagius]] both to be heretical. Critics of the doctrine of papal [[infallibility]] cite this as evidence that this pope erred in his official [[theology|theological]] judgment while conservative Catholics insist that Zosimus did not make this pronouncement ''[[ex cathedra]]''.
  
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As [[Polybius]] had narrated the events by which the Roman empire had reached its greatness, so Zosimus undertook the task of developing the events and causes which led to its decline (i. 57). Though the decline of the Roman empire was the main subject which Zosimus selected, it was perhaps his ambition to imitate Polybius, which led him to introduce various matters connected with Persian, Grecian, and Macedonian history, which are not very intimately connected with his main design. It is clear that Photius and [[Evagrius]] had not more of the work than we have. Yet it seems likely on some accounts, either that a part of the work has been lost or, what is more likely, that Zosimus did not live to finish it; for as we now have it, it does not embrace all that Zosimus himself tells us he intended to take up (iv. 59. § 4, 5, i. 58. § 9, iv. 28. § 3). There does not seem much probability in the conjecture that the monks and other ecclesi­astics succeeded in suppressing that portion of the work in which the evil influences of their body were to be more especially touched upon (v. 23. § 8 ; Harles. ad Fabr. vol. viii. p. 65 ; comp. Voss. de Hist. Gr. p. 312). If the work was thus left in­complete, that circumstance would account for some carelessness of style which is here and there apparent. There may appear some difficulty at first sight, however, in the statement of Photius, that the work, in the form in which he saw it, appeared to him to be a second edition. But it would seem that Photius was under some misapprehension. It is called in the manuscripts ''Historia Nova'' (in what sense is not quite clear). This may perhaps have misled Photius. He himself remarks that he had not seen the first edition.  
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Zosimus also took a deciding part in a protracted dispute in [[Gaul]] concerning the jurisdiction of the [[See of Arles]] over that of [[Vienne]], giving decisions in favor of Arles, but not succeeding in settling the controversy. He later misstepped in using a supposed decision of the [[Council of Nicaea]] to bolster Rome's prerogatives, when in fact no such rule was passed at Nicaea. At his death, the Roman [[curia]] was divided, resulting in dual elections and rival contenders as his successor as [[Bishop of Rome]].
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{{toc}}
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Few sources commend his papacy, but like all early popes, Zosimus is considered as a saint in the [[Roman Catholic Church]], as well as in the [[Eastern Orthodox Church]]. Zosimus was buried in the [[Basilica of Saint Lawrence Outside the Walls]] in Rome. He is not to be confused with his contemporary of the same name, who was a historian in [[Constantinople]].
  
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The work of Zosimus is mainly (though not altogether) an abridgment or compilation of the works of previous historians. As far as the 41st chapter of the first book he follows Herennius Dexippus. From that point to the llth chapter of the fifth book Eunapius is his guide, though he nowhere makes mention of him. Photius remarks in general terms of the work that it was not so much a history as a compilation from Eunapius. After Eunapius he follows Olympiodorus, sometimes copying from him whole chapters. Zosimus' chief fault as an historical writer is that he neglects to notice the chronology.
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==Background==
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According to the ''[[Liber Pontificalis]]'' Zosimus was a Greek and his father's name was Abram. Church historian [[Adolf Harnack]] deduced from this name that the family was of Jewish origin, but this evidence is not regarded as conclusive. Nothing more is known of the life of Zosimus before his elevation to the throne of [[Saint Peter]] in Rome.
  
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Zosimus was a Pagan, and is by no means sparing of the faults and crimes of the Christian emperors. In consequence of this his credibility has been fiercely assailed by several Christian writers, and has been sometimes defended merely because his history tended to the discredit of many leading persons in the Christian party. Evagrius (iii. 40, 41) and Nicephorus (xvi. 41, &c.) speak in the most unfavourable terms. The question does not, as has sometimes been supposed, turn upon the credibility of the historians whom Zosimus followed, for he did not adhere in all cases to their judgment with respect to events and characters. For instance he entirely differed from Eunapius in his account of [[Stilicho]] and [[Serena (Roman)|Serena]]. Of modern writers, Baronius, Laelius Bisciola, C. v. Barth, J. D. Ritter, R. Bentley, and St. Croix, have taken the derogatory side. Bentley in particular (Remarks upon a late Discourse of Freethinking, Part. ii. p. 21) speaks of Zosimus with great contempt. On the other hand, his histo­rical authority has been maintained by Leunclavius, G. B. von Schirach, J. Matth. Schrockh, and Reite-raeier. There are no doubt numerous errors of judgment to be found in the work, and sometimes (especially in the case of Constantine) an intemperate expression of opinion, which somewhat ex­aggerates, if it does not distort the truth. But he does not seem fairly chargeable with deliberate in­vention, or wilful misrepresentation. It is not to be wondered at that one who held to the old faith should attribute the downfall of the empire in great part to the religious innovations attendant upon the spread of Christianity.
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Zosimus' predecessor, [[Innocent I]] had engaged the Roman church in a major controversy in the East over the ouster of [[John Chrysostom]] as bishop of [[Constantinople]] and had also condemned the optimistic theologian [[Pelagius]] as a heretic for teaching a doctrine of moral [[perfectionism]] and denying [[original sin]].
  
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=== Editions ===
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==Early reign==
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The history of Zosimus was first printed in the Latin translation of Leunclavius, accompanied by a defence of the historian (Basel, 1576, fol.). The first two books, in Greek, with the translation of Leunclavius, were printed by H. Stephamis, in his edition of Herodian (Paris, 1581). The first complete edition of the Greek text of Zosimus was that by F. Sylburg (Scriptores Hist. Rom. Min. vol. iii.). Later editions are those published at Oxford (1679), at Zeitz and Jena, edited by Cellarius, with annotations of his own and others (1679, 1713, 1729). The next edition is that by Reitemeier, who, though he consulted no fresh manuscripts, made good use of the critical re­marks of Heyne and other scholars (Leipzig, 1784). The last and best edition is by Bekker, Bonn, 1837. There is a German translation by Seybold and Heyler, and also an English and a French translation. (Schöll, Gesch. d. Griech. Lit. vol. iii, p. 232 ; Fabric. Bibl. Graec. vol. viii. p. 62.)
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Zosimus' consecration as [[bishop of Rome]] took place on  March 18, 417. The festival was notably attended by Bishop Patroclus of [[Arles]], whose predecessor, Bishop Heros, had been forcibly removed by the Roman general Constantine. In the year 400, Arles had replaced [[Trier]] as the residence of the chief government official of the civil diocese of Gaul. Patroclus, who enjoyed the support of the commander Constantine, used this opportunity to procure for himself a position of supremacy over the other bishops of the region. A key part of his strategy involved winning over Zosimus to his cause, apparently by promising to act as the pope's agent in Gaul.
  
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The single good manuscript, in the Vatican Library (MS Vat. Gr. 156 ), was held unavailable to scholars until the mid-19th century. Ludwig Mendelssohn (Leipzig 1887) edited the first dependable text. The modern standard edition is F. Paschoud ''Zosime: Histoire Nouvelle'' (Paris 1971) which has a French translation, introduction and commentary.
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Patroclus quickly gained the confidence of the new pope, and as early as March 22, he received a papal letter which conferred upon him the rights of a [[archbishop|metropolitan bishop]] over the other major bishoprics of the region. In addition, Patroclus was made, in effect, the papal [[vicar]] for the whole of Gaul. No Gallic cleric was permitted even to journey to Rome without bringing with him a certificate of identity from Patroclus.
  
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==External links==
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The bishops of [[Vienne]], [[Narbonne]], and [[Marseilles]] regarded this elevation of the see of Arles as an serious infringement of their rights. They raised their objections in several letters to Zosimus, who responded by demanding obedience and threatening the bishops with [[excommunication]]. The dispute, however, was not settled until the pontificate of [[Pope Leo I]], several decades later.
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{{Wikisource1913CatholicEnc|Zosimus}}
 
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*[http://www.tertullian.org/rpearse/manuscripts/zosimus_new_history.htm The manuscripts of the ''Historia Nova'']
 
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*[http://www.tertullian.org/fathers/zosimus01_book1.htm Translation of the ''Historia Nova'' (published in 1814), book 1], [http://www.tertullian.org/fathers/zosimus02_book2.htm book 2], [http://www.tertullian.org/fathers/zosimus03_book3.htm book 3], [http://www.tertullian.org/fathers/zosimus04_book4.htm book 4], [http://www.tertullian.org/fathers/zosimus05_book5.htm book 5], [http://www.tertullian.org/fathers/zosimus06_book6.htm book 6] <!-- linked in this odd fashion because tertullian.org neglected navigation links —>
 
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*[http://www.newadvent.org/cathen/15765a.htm ''Catholic Encyclopedia''] "Zosimus"
 
  
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{{Lifetime|5th century|6th century}}
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==Confrontation with Pelagianism==
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[[Category:religion]]
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Not long after the election of Zosimus, [[Caelestius]], a major proponent of [[Pelagianism]] who had been condemned by [[Innocent I]], came to Rome to justify himself before the new pope, having been expelled from [[Constantinople]].
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[[Category:biography]]
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{{Credit|202990579}}
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In the summer of 417, Zosimus held a council of the Roman clergy in the [[Basilica of St. Clement]], before which Caelestius appeared. The propositions drawn up by the [[deacon]] [[Paulinus of Milan]], on account of which Caelestius had been condemned at [[Carthage]] in 411, were laid before him. Caelestius refused to distance himself these propositions, but held they were not heretical. At the same time, he insisted that he accepted the doctrine expounded in the letters of Pope Innocent on the subject. He also declared his own formal confession of faith, which was approved by the council as orthodox. The pope declared that it was not certain that Caelestius had ever maintained the doctrine rejected by Innocent and seemed convinced that the basic premises of Pelagianism had been misrepresented by its adversaries.
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[[Image:Antonello da Messina 009.jpg|thumb|[[Augustine of Hippo]] was the primary intellectual opponent of Pelagius.]]
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Zosimus concluded that the actions of several previous African synods against Pelagianism, not to mention the opinion of [[Augustine of Hippo]] condemning Pelagius as a heretic, were too hasty and too harsh. He wrote at once in this sense to the bishops of the African provinces, and called upon those who had anything to bring against Caelestius to appear at Rome within two months.
 +
 
 +
Soon after this, Zosimus received [[Pelagius]]'s own confession of faith, together with a new treatise by him concerning the role of [[free will]] in [[salvation]], which had been intended for Innocent I but was received after his death. The pope now held a new synod of the Roman clergy, before which both these writings were read. The assembly found nothing objectionable in Pelagius' views and held his statements to be orthodox. Zosimus again wrote to the African bishops defending Pelagius and reproving his accusers.
 +
 
 +
In response, Archbishop [[Aurelius of Carthage]] quickly called a synod, which sent a letter to Zosimus in which it was asserted that the pope had been deceived by the "heretics." In his answer, Zosimus admitted that he had settled nothing definitely, and declared his desire to continue consulting the African bishops. A new synodal letter of the African council of May 1, 418  began to persuade the pope that perhaps Pelagius was a heretic after all. Meanwhile the western emperor [[Flavius Augustus Honorius|Honorius]] had decided Pelagianism was a political threat, and outlawed it. These factors were enough for Zosimus, who now recognized the "true" character of Pelagius' teaching. He thus issued his ''Tractoria,'' in which Pelagianism and its authors were finally condemned.
 +
 
 +
==Jurisdictional and other issues==
 +
Shortly after this, Zosimus became involved in a dispute with the African bishops in regard to the right of appeal to the Roman see by clerics who had been condemned by their local bishops. When the priest [[Apiarius of Sicca]] was [[excommunication|excommunicated]] by his bishop on account of his alleged crimes, he appealed directly to the pope, without regard to the regular course of appeal in Africa. The pope accepted the appeal and sent out his legates to Africa to investigate the matter.
 +
 
 +
Zosimus based his action on a reputed canon (decision) of the [[First Council of Nicaea]], an [[ecumenical council]] binding on the whole church. Embarrassingly, it was in reality a canon of the more localized [[Council of Sardica]]. This mistake resulted from the fact that in the Roman manuscripts, the canons of Sardica followed those of Nicaea immediately, without an independent title. The African manuscripts contained only the canons of Nicaea, so that the canon appealed to by Zosimus was, of course, not contained in the African copies of the [[Nicene]] canons. Thus, a serious disagreement arose over the appeal, which continued after the death of Zosimus.
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Other letters of Zosimus which have survived include messages sent to the bishops of the [[Byzantine Empire|Byzantine]] province in Africa in regard to a deposed bishop, and to the bishops of Gaul and Spain in respect to the heresy of [[Priscillian]]ism and the ordination to various grades of the clergy. The ''Liber Pontificalis'' attributes to Zosimus a decree on the wearing of the [[Maniple (vestment)|maniple]], an embroidered band of silk or similar fabric which hangs from the left arm, by [[deacon]]s. It also credits him with other decrees on the dedication of [[Easter]] candles in the country parishes and forbidding clerics to visit [[tavern]]s.
 +
 
 +
Zosimus was buried in the [[Basilica of Saint Lawrence Outside the Walls]].
 +
 
 +
==Legacy==
 +
Pope Zosimus lacked the time to get his [[papacy]] back on an even keel after several early missteps. As a result, the Roman clergy was badly divided at the time of this death, and the church faced the disturbing spectacle of double papal elections. Just after Zosimus's funeral, on December 27, 418, a faction of the Roman clergy consisting principally of [[deacon]]s entered the [[Lateran Basilica]] and chose Archdeacon Eulalius as [[pope]]. The higher clergy elected [[Boniface I]] as their candidate the next day. Before the matter had been ultimately resolved in Boniface's favor, both men had been banished from Rome and imperial troops had to be called in to keep order.
 +
 
 +
Zosiumus' short reign as pope has become a prime historical example for those who deny the doctrine of papal [[infallibility]]. He was forced to change course dramatically in the Pelagian conflict, and he also made the embarrassing mistake of citing the precedent from the [[Council of Nicaea]] in favor of local excommunicated clergy appealing to Rome, when in fact no such rule had been declared by that [[ecumenical council]]. While Catholic scholars have spent much ink arguing that Zosimus was not speaking ''[[ex cathedra]]'' in these matters, there can be little doubt that his papacy proved that the "rock" upon which [[Saint Peter]]'s throne sits is sometimes less than stable.
 +
 
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{{Pope|
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Predecessor=[[Pope Innocent I|Innocent I]]|
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Successor=[[Pope Boniface I|Boniface I]]|Dates=417&ndash;418}}
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==References==
 +
* Eno, Robert B. ''The Rise of the Papacy''. Wilmington, DE: M. Glazier, 1990. ISBN 9780814658024.
 +
* Farley, Lawrence R. ''A Daily Calendar of Saints''. Minneapolis: Light & Life Pub, 1997. ISBN 9781880971246.
 +
* Fortescue, Adrian.'' Early Papacy: To the Synod of Calcedon in 451''. San Francisco: Ignatius, 2008. ISBN 9781586171766.
 +
* Loomis, Louise Ropes. ''The Book of the Popes: To the Pontificate of Gregory I''. Merchantville N.J.: Evolution Pub, 2006. ISBN 9781889758862.
 +
* Maxwell-Stuart, P.G. ''Chronicle of the Popes: The Reign-by-Reign Record of the Papacy from St. Peter to the Present''. Thames and Hudson, 1997. ISBN 0500017980.
 +
 
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{{Popes}}
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[[Category:Popes]]
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[[Category:Christianity]]
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[[category:history]]
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[[category:biography]]
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[[category:religious figures]]
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{{Credit|220793823}}

Latest revision as of 15:09, 2 July 2013


Saint Zosimus
Zosimus.jpg
Birth name Zosimus
Papacy began March 18, 417
Papacy ended December 26 418
Predecessor Innocent I
Successor Boniface I
Born ???
???
Died December 26 418
???

Pope Saint Zosimus was pope from March 18, 417 to December 26, 418. Also known as Zozimus, he succeeded Innocent I, and was followed by Boniface I. Although his reign was brief, it was turbulent and left a powerful impact on the papacy.

Zosimus is best known for his role in the Pelagian controversy. He at first pronounced the Pelagian teacher Caelestius to be orthodox and later declared him and Pelagius both to be heretical. Critics of the doctrine of papal infallibility cite this as evidence that this pope erred in his official theological judgment while conservative Catholics insist that Zosimus did not make this pronouncement ex cathedra.

Zosimus also took a deciding part in a protracted dispute in Gaul concerning the jurisdiction of the See of Arles over that of Vienne, giving decisions in favor of Arles, but not succeeding in settling the controversy. He later misstepped in using a supposed decision of the Council of Nicaea to bolster Rome's prerogatives, when in fact no such rule was passed at Nicaea. At his death, the Roman curia was divided, resulting in dual elections and rival contenders as his successor as Bishop of Rome.

Few sources commend his papacy, but like all early popes, Zosimus is considered as a saint in the Roman Catholic Church, as well as in the Eastern Orthodox Church. Zosimus was buried in the Basilica of Saint Lawrence Outside the Walls in Rome. He is not to be confused with his contemporary of the same name, who was a historian in Constantinople.

Background

According to the Liber Pontificalis Zosimus was a Greek and his father's name was Abram. Church historian Adolf Harnack deduced from this name that the family was of Jewish origin, but this evidence is not regarded as conclusive. Nothing more is known of the life of Zosimus before his elevation to the throne of Saint Peter in Rome.

Zosimus' predecessor, Innocent I had engaged the Roman church in a major controversy in the East over the ouster of John Chrysostom as bishop of Constantinople and had also condemned the optimistic theologian Pelagius as a heretic for teaching a doctrine of moral perfectionism and denying original sin.

Early reign

Zosimus' consecration as bishop of Rome took place on March 18, 417. The festival was notably attended by Bishop Patroclus of Arles, whose predecessor, Bishop Heros, had been forcibly removed by the Roman general Constantine. In the year 400, Arles had replaced Trier as the residence of the chief government official of the civil diocese of Gaul. Patroclus, who enjoyed the support of the commander Constantine, used this opportunity to procure for himself a position of supremacy over the other bishops of the region. A key part of his strategy involved winning over Zosimus to his cause, apparently by promising to act as the pope's agent in Gaul.

Patroclus quickly gained the confidence of the new pope, and as early as March 22, he received a papal letter which conferred upon him the rights of a metropolitan bishop over the other major bishoprics of the region. In addition, Patroclus was made, in effect, the papal vicar for the whole of Gaul. No Gallic cleric was permitted even to journey to Rome without bringing with him a certificate of identity from Patroclus.

The bishops of Vienne, Narbonne, and Marseilles regarded this elevation of the see of Arles as an serious infringement of their rights. They raised their objections in several letters to Zosimus, who responded by demanding obedience and threatening the bishops with excommunication. The dispute, however, was not settled until the pontificate of Pope Leo I, several decades later.

Confrontation with Pelagianism

Not long after the election of Zosimus, Caelestius, a major proponent of Pelagianism who had been condemned by Innocent I, came to Rome to justify himself before the new pope, having been expelled from Constantinople.

In the summer of 417, Zosimus held a council of the Roman clergy in the Basilica of St. Clement, before which Caelestius appeared. The propositions drawn up by the deacon Paulinus of Milan, on account of which Caelestius had been condemned at Carthage in 411, were laid before him. Caelestius refused to distance himself these propositions, but held they were not heretical. At the same time, he insisted that he accepted the doctrine expounded in the letters of Pope Innocent on the subject. He also declared his own formal confession of faith, which was approved by the council as orthodox. The pope declared that it was not certain that Caelestius had ever maintained the doctrine rejected by Innocent and seemed convinced that the basic premises of Pelagianism had been misrepresented by its adversaries.

Augustine of Hippo was the primary intellectual opponent of Pelagius.

Zosimus concluded that the actions of several previous African synods against Pelagianism, not to mention the opinion of Augustine of Hippo condemning Pelagius as a heretic, were too hasty and too harsh. He wrote at once in this sense to the bishops of the African provinces, and called upon those who had anything to bring against Caelestius to appear at Rome within two months.

Soon after this, Zosimus received Pelagius's own confession of faith, together with a new treatise by him concerning the role of free will in salvation, which had been intended for Innocent I but was received after his death. The pope now held a new synod of the Roman clergy, before which both these writings were read. The assembly found nothing objectionable in Pelagius' views and held his statements to be orthodox. Zosimus again wrote to the African bishops defending Pelagius and reproving his accusers.

In response, Archbishop Aurelius of Carthage quickly called a synod, which sent a letter to Zosimus in which it was asserted that the pope had been deceived by the "heretics." In his answer, Zosimus admitted that he had settled nothing definitely, and declared his desire to continue consulting the African bishops. A new synodal letter of the African council of May 1, 418 began to persuade the pope that perhaps Pelagius was a heretic after all. Meanwhile the western emperor Honorius had decided Pelagianism was a political threat, and outlawed it. These factors were enough for Zosimus, who now recognized the "true" character of Pelagius' teaching. He thus issued his Tractoria, in which Pelagianism and its authors were finally condemned.

Jurisdictional and other issues

Shortly after this, Zosimus became involved in a dispute with the African bishops in regard to the right of appeal to the Roman see by clerics who had been condemned by their local bishops. When the priest Apiarius of Sicca was excommunicated by his bishop on account of his alleged crimes, he appealed directly to the pope, without regard to the regular course of appeal in Africa. The pope accepted the appeal and sent out his legates to Africa to investigate the matter.

Zosimus based his action on a reputed canon (decision) of the First Council of Nicaea, an ecumenical council binding on the whole church. Embarrassingly, it was in reality a canon of the more localized Council of Sardica. This mistake resulted from the fact that in the Roman manuscripts, the canons of Sardica followed those of Nicaea immediately, without an independent title. The African manuscripts contained only the canons of Nicaea, so that the canon appealed to by Zosimus was, of course, not contained in the African copies of the Nicene canons. Thus, a serious disagreement arose over the appeal, which continued after the death of Zosimus.

Other letters of Zosimus which have survived include messages sent to the bishops of the Byzantine province in Africa in regard to a deposed bishop, and to the bishops of Gaul and Spain in respect to the heresy of Priscillianism and the ordination to various grades of the clergy. The Liber Pontificalis attributes to Zosimus a decree on the wearing of the maniple, an embroidered band of silk or similar fabric which hangs from the left arm, by deacons. It also credits him with other decrees on the dedication of Easter candles in the country parishes and forbidding clerics to visit taverns.

Zosimus was buried in the Basilica of Saint Lawrence Outside the Walls.

Legacy

Pope Zosimus lacked the time to get his papacy back on an even keel after several early missteps. As a result, the Roman clergy was badly divided at the time of this death, and the church faced the disturbing spectacle of double papal elections. Just after Zosimus's funeral, on December 27, 418, a faction of the Roman clergy consisting principally of deacons entered the Lateran Basilica and chose Archdeacon Eulalius as pope. The higher clergy elected Boniface I as their candidate the next day. Before the matter had been ultimately resolved in Boniface's favor, both men had been banished from Rome and imperial troops had to be called in to keep order.

Zosiumus' short reign as pope has become a prime historical example for those who deny the doctrine of papal infallibility. He was forced to change course dramatically in the Pelagian conflict, and he also made the embarrassing mistake of citing the precedent from the Council of Nicaea in favor of local excommunicated clergy appealing to Rome, when in fact no such rule had been declared by that ecumenical council. While Catholic scholars have spent much ink arguing that Zosimus was not speaking ex cathedra in these matters, there can be little doubt that his papacy proved that the "rock" upon which Saint Peter's throne sits is sometimes less than stable.


Roman Catholic Popes
Preceded by:
Innocent I 		Bishop of Rome
417–418 		Succeeded by:
Boniface I


References
ISBN links support NWE through referral fees

  • Eno, Robert B. The Rise of the Papacy. Wilmington, DE: M. Glazier, 1990. ISBN 9780814658024.
  • Farley, Lawrence R. A Daily Calendar of Saints. Minneapolis: Light & Life Pub, 1997. ISBN 9781880971246.
  • Fortescue, Adrian. Early Papacy: To the Synod of Calcedon in 451. San Francisco: Ignatius, 2008. ISBN 9781586171766.
  • Loomis, Louise Ropes. The Book of the Popes: To the Pontificate of Gregory I. Merchantville N.J.: Evolution Pub, 2006. ISBN 9781889758862.
  • Maxwell-Stuart, P.G. Chronicle of the Popes: The Reign-by-Reign Record of the Papacy from St. Peter to the Present. Thames and Hudson, 1997. ISBN 0500017980.

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