Methodios 1 was patriarch of Constantinople (843-847). The Life of Methodios 1 was written by an unknown author some years after his death: Vita Methodii (BHG 1278, in PG 100, 1244-1261).

Methodios 1 was born in Syracuse, the son of an illustrious and wealthy family (τὰς Συρακούσας ἔσχε πατρίδα, γονέων εὐκλέων καὶ πλουσίων υἱὸς γεγονώς); during his childhood in Syracuse Methodios 1 studied grammar, history and orthography and Methodios 1 was also trained in speed writing (πᾶσαν γραμματικῆς τέχνην καὶ ἱστορίας, ὀρθογραφίαν τε καὶ ὀξυγραφίαν κατωρθωκὼς ἐκ παιδός); when Methodios 1 reached manhood (ἤδη λοιπὸν εἰς ἄνδρα τελῶν), he went to Constantinople taking with him a large sum of money and planning to acquire imperial dignities and become famous (βασιλικῶν ἀξιωμάτων τύχειν ἐφιέμενος καὶ τῷ βίῳ περιφανὴς καταστῆναι): Vita Method. 1245B.

However Methodios 1 met an unnamed ascetic (Anonymus 281) who told Methodios 1 that the best way to fulfil his ambitions was to give away his wealth and become a monk: Vita Method. 1245B-C. Methodios 1 accepted this advice, received the tonsure and became a monk in the monastery of Chenolakkos (in Bithynia), where he followed the life of an ascetic; Methodios 1 adopted a moderate course, avoiding excessive austerities but seeking not to fall short of what was required: Vita Method. 1245D. Methodios 1 is recorded as a monk: Leo Gramm. 228, Georg. Mon. Cont. 811.

This life of contemplation continued for Methodios 1 until the revival of iconoclasm and the persecution and exile of the patriarch Nikephoros 2 and other iconophiles (in 815); Methodios 1 then left the monastery and went to live in Rome away from persecution (τότε γαρ λοιπὸν τοῦ φροντιστηρίου ἐξάρας τὴν Ῥώμην καταλάμβανει, ὡς ἔξω τυγχανοῦσαν τῆς κακοῦ ἐξουσίας) and there continued his contemplative and ascetic life: Vita Method. 1245D-1248A. According to a story later told about him, while he was at Rome he was so tormented by lust that he prayed to St Peter, who visited him in a dream and cured him of the problem for ever: Theoph. Cont. IV 10 (p. 159), Zon. XVI 1.29-32.

An iconophile, Methodios 1 went to live in Rome during the persecution under Leo V (Leo 15): Theod. Stud., Ep. 273, 274. A monk and hegoumenos, he was the joint addressee, with Ioannes 458 (bishop of Monembasia), of a letter from Theodoros 15 (Theodore the Stoudite): Theod. Stud., Ep. 274 (addressed Ἰωάννῃ ἐπισκόπῳ Μονεμβασίας καὶ Μεθοδίῳ ἡγουμένῳ). A letter to Methodios 1 from Theodoros 15 (possibly Ep. 274) was delivered to Rome by Epiphanios 48: Theod. Stud., Ep. 377.

Eighteen years after the death of Theodoros 15, Methodios 1, by now patriarch of Constantinople, transferred his remains to Constantinople for burial at the Stoudite monastery: Vita B Theod. Stud., 328A (Μεθοδίου τοῦ ἁγιωτάτου πατριάρχου, καὶ καθαιρέτου τῆς τῶν Ἡμιχρίστων αἱρέσεως), Vita C Theod. Stud. §81, p. 304 (Μεθοδίου τοῦ ἀοιδίμου), Vita A Theod. Stud., 232AB (Μεθοδίου τοῦ ἀοιδίμου).

Methodios 1 remained in Rome until after the death of Leo V (Leo 15) (December 820), when he was sent to Constantinople by the pope (Paschalis 5) with documents for the new emperor Michael II (Michael 10) containing statements of the orthodox (iconophile) position (τόμους δογματικοὺς ἤτοι ὅρους ὀρθοδοξίας παρὰ τοῦ πάπα λαβών) intended to convince Michael 10 and to secure the release of the patriarch Nikephoros 2: Vita Method. 1248B-C. Michael 10 dismissed them as a spider's web and when Methodios 1 persisted in explaining the arguments for the veneration of images accused him of fomenting trouble, had him flogged (allegedly with seven hundred lashes) and then, half dead, first put in prison and then shut up in a tomb on the island of the Apostle Andrew, with another person (Anonymus 282) who was imprisoned for rebellion: Vita Method. 1248C, cf. Theoph. Cont. II 8 (p. 47), II 28 (p. 83), Zon. XV 22.18-19 (the future patriarch of Constantinople, he was exiled under Michael II (Michael 10) for refusing to abandon the veneration of icons and was sent to the island of St Andreas the Apostle, near Akritas), Genesius II 14 (imprisoned by the emperor Michael II (Michael 10) on the island of St Andreas, near Cape Akritas).

Methodios 1 suffered and grew depressed because of the beatings, the lack of care, the uncongenial nature of his cell-mate (ἀγροίκου ἀνδρός), the narrowness of the tomb and the perpetual darkness; this is described as his first big trial: Vita Method. 1248D-1249A. He was offered his freedom many times if he would agree to insult an icon of Christ but he always refused; he remained shut up for nine years and was only released when a general amnesty was issued by Michael 10 from his deathbed; by that time Methodios 1 bore the marks of his sufferings; he was completely bald, was all skin and bones and resembled a corpse: Vita Method. 1249B, cf. Sabas, Vita Ioannicii 46 (persecuted as an iconophile; after returning from Rome he was imprisoned in a tomb for nine years), Acta Davidis, Symeonis et Georgii 213, 4-17 (he was imprisoned during the reign of Michael II (Michael 10) in a very narrow cell with two iconophiles, Anonymi 12, who both died).

Methodios 1 apparently was at Chenolakkos to 815, then in Rome from 815 to 821, and then in Constantinople and in custody from 821 to 829. When Methodios 1 was sufficiently recovered from his ordeals, he resumed contacts with others, including monks, who had also suffered exile and persecution, and he also met many members of the senate (τοῖς τῆς συγκλήτου), both iconophiles and iconoclasts, whom he influenced by the quality of his teaching: Vita Method. 1249C. This must refer to the period between the death of Michael II (Michael 10) in 829 and the resumption of persecution under the emperor Theophilos 5 in 833. Methodios 1 was apparently still on the island of St Andreas off Cape Akritas in 831, when Euthymios 1 was exiled there and died from his sufferings in spite of the care lavished on him by Methodios 1 and others: Vita Euthym. Sard. 16-21.

When the persecution of iconophiles was resumed in the reign of Theophilos 5, Methodios 1 was slandered to the emperor and was said to have refuted the iconoclast arguments completely and to have suffered for his beliefs; Methodios 1 was then brought before Theophilos 5, where he reaffirmed his belief in the veneration of icons; he was stripped naked and was beaten (allegedly he received six hundred lashes) and was thrown half-dead and covered in blood down through a hole into an underground cavern in the palace; from there he was rescued during the night by some devout Christians who nursed him back to health, although, when the emperor discovered what they had done, he allegedly confiscated their property (οἶκος); this is described by the anonymous author as the second trial of Methodios: Vita Method. 1249D-1252B.

Subsequently Theophilos 5 is said to have adopted a softer approach; influenced by Methodios 1's ability to withstand suffering, he tried to sway him by using flattery and honour; Theophilos 5 invited Methodios 1 to the imperial palace where Theophilos 5 treated Methodios 1 kindly and they had long discussions on the Scriptures; Methodios 1 remained a resident of the palace accompanied by his own attendants and allegedly converted members of the emperor's own staff to the iconophile position and even persuaded the emperor to modify his views and relax the persecution of iconophiles: Vita Method. 1252C-D.

The historical and chronicle tradition gives a different account of his persecution under Theophilos 5. He was exiled by the emperor Theophilos 5 and kept imprisoned with two brigands in a tomb (ἐν μνήματι) on the island of Antigonos; there he exchanged verse messages with other exiles, the Graptoi brothers, Theophanes 6 and Theodoros 68, through a fisherman (Anonymus 229) who kept him supplied with oil for lighting: Ps.-Symeon 642-643, Zon. XV 28.33-37. According to a further story in Pseudo-Symeon (not recorded in the other chronicles derived from Symeon the Logothete) Methodios 1 was imprisoned in the tomb for seven years; one brigand died in the second year but Methodios 1 and the other remained imprisoned until Theophilos 5 finally ordered the release of Methodios 1 after he succeeded in explaining a text which had baffled not only the emperor but also Ioannes the patriarch (Ioannes 5) and Leo the philosopher (Leo 19) (and cf. Ioannes 92); Theophilos 5 then had Methodios 1 brought to the palace and held in secret captivity, and consulted him daily on various matters on which he sought information: Ps.-Symeon 643-645, Zon. XV 28.38-39.

A wise man and clever at resolving difficult questions (σοφὸν ὄντα καὶ περὶ τὰς λύσεις αὐτῶν ἱκανῶς ἔχοντα), Methodios 1 was released from imprisonment and allowed to live in the imperial palace by the emperor Theophilos 5 so that the emperor could consult him on difficult problems: Genesius III 21. This appears to be a piece of fiction; cf. Adontz, Byz 9 (1934), p. 234; see however Ioannes 5.

When Theophilos 5 went on campaign against the Arabs he allegedly used to release Methodios 1 and take him with him, either to take advantage of his wisdom or to avoid revolts against his own iconoclast policy: Theoph. Cont. III 24 (p. 116), Scyl., p. 69. Said to have undergone many hardships and dangers for his support for the veneration of icons: Nicetas, Vita Ignatii 500C. Methodios 1 sent his good wishes to Theodoros 68 and Theophanes 6 via Michael 51, after they suffered scourgings and had verses engraved on their foreheads; Methodios 1 had written frequently to Michael 51 and also to Theodoros 68 and Theophanes 6 while they were in exile on the island of Aphousia; Methodios 1 himself had suffered exile and beatings and spent many years also imprisoned in the Praitorion at Constantinople: Vita Mich. Sync. 24.

After the death of Theophilos 5, Methodios 1 was recommended by Ioannikios 2 to be patriarch of Constantinople in place of Ioannes 5; at the time he was a monk and priest living in exile at the monastery of Elaiobomoi (Μεθοδίῳ μοναχῷ καὶ πρεσβυτέρῳ, τῷ ὄντι ἐξορίστῳ ἐν τῇ τῶν Ελεοβωμητῶν μονῇ); Methodios 1 was promptly summoned from there to Constantinople by Theodora 2 and the Church council: Vita Mich. Sync. 26. In Constantinople, where Methodios 1 had endured many sufferings in the iconophile cause, he was appointed patriarch of Constantinople; he anathematised the heretics (i.e. the iconoclasts) and purged their clergy from the church; he also appointed Michael 51 as his synkellos and as hegoumenos of the monastery of the Chora: Vita Mich. Sync. 27.

Methodios 1 appointed Michael 51 as hegoumenos of the monastery of the Chora and Theophanes 6 as metropolitan bishop of Nikaia: Vita Mich. Sync. 29. He agreed to intercede for Michael 51 with the emperor Michael III (Michael 11) and his mother Theodora 2 for the return of properties confiscated from the monastery of the Chora by the emperor Constantine V (Konstantinos 7), and secured their return: Vita Mich. Sync. 32. Methodios 1 was informed by Michael 51 of Michael's own approaching death, and took him to the palace to say his last farewells to the emperor Michael III (Michael 11) and the empress Theodora 2; he then took Michael 51 back to the patriarchal palace to stay with him in his own cell there, allowing him to return to his own monastery as the day of his death drew near: Vita Mich. Sync. 35-36.

After the death of Theophilos 5, the iconophile cause triumphed; the iconoclast patriarch Ioannes 5 was deposed and Methodios 1 was chosen as his successor: Vita Method. 1252D-1253B.

The Life claims that in Methodios 1's asceticism, his knowledge of the Scriptures, his eloquence at prayer, his endurance of hardships, the moderation of his views and his pleasant sociability Methodios 1 was unequalled by any other possible candidate: Vita Method. 1253B. He was brought back from exile by the empress Theodora 2 and Theoktistos 3 and was made patriarch of Constantinople (in 843) in place of the exiled Ioannes Grammatikos (Ioannes 5): Leo Gramm. 228, Ps.-Symeon 647, 651, Georg. Mon. Cont. 811, Theoph. Cont. II 8 (p. 48) (became patriarch of Constantinople), IV 3 (p. 151) (patriarch of Constantinople, after long sufferings, through which he is said to have lost his hair), IV 6 (p. 154), Nicetas, Vita Ignatii 500C, Vita S. Theophylacti 18, Vita Nic. Stud. 901C, Zon. XVI 1. 11, Sabas, Vita Ioannicii 46, Petrus, Vita Ioannicii 69 (became patriarch; his accession had been predicted by Ioannikios 2).

Methodios 1 was the leader at the council which met in 843 to restore the veneration of icons (ὁ ταύτης ἐξάρχων); he supposedly answered Theodora 2's request for forgiveness for her husband, noting that they could not forgive the dead unless they had shown signs of repentance; this was the cue for the empress to tell how Theophilos 5 had indeed repented on his deathbed: Theoph. Cont. IV 5 (pp. 152-153), Zon. XVI 1. 12-16.

Methodios 1 made a public speech on the occasion of the celebration of the Triumph of Orthodoxy, of which the unknown author of the Life gives what he claims to be a summarised version: Vita Method. 1253C-1256D. He is perhaps to be identified with the unnamed ἐξάρχων τῆς μεγαλῆς εκκλῆσιας who condemned iconoclasm with the clergy and anathematised the leaders of the heresy: Acta Davidis, Symeonis et Georgii 246, 17-21. One of his acts was, allegedly, to appoint Leo 19 (the philosopher) as archbishop of Thessalonike: Ps.-Symeon 640 (see however Leo 19; it is more likely that he dismissed Leo 19). Another was to appoint the former exile Theophanes 6 as metropolitan bishop of Nikaia: Ps.-Symeon 643.

At the celebrations given by Theodora 2 to welcome the Triumph of Orthodoxy, Methodios 1 allegedly rebuked Theophanes 6 for remarks about Theophilos 5 and reaffirmed the decision of the bishops to pardon him: Theoph. Cont. IV 11 (p. 161).

Attempts to blacken his character by the iconoclasts failed, when the woman suborned to give false evidence against him was proved a liar and admitted the plot: Ps.-Symeon 652, Theoph. Cont. IV 10 (pp. 158-160), Zon. XVI 1.21-35 (and see Anonyma 21), cf. Sabas, Vita Ioannicii 47, Petrus, Vita Ioannicii 69 (his character was attacked).

Methodios 1 sent a priest, Zacharias 6, on a mission to the bishop of Rome, and condemned the bishop of Syracuse, Gregorios 26, when he illegally consecrated Zacharias 6 as bishop: Ps.-Symeon 671. While patriarch, in 844, Methodios 1 and the metropolitan of Nikomedeia Ignatios 6 summoned Paulos 26 (hegoumenos of St Zacharias of Atroa) to present himself at Constantinople for ordination as bishop: Vita Petr. Atr. 103 (Vita Petr. Atr. Retractata, p. 153).

Methodios 1 removed supporters of iconoclasm from their sees and replaced them with icon venerators: Vita Method. 1257A-D (sometimes he was overzealous in making appointments and failed to examine properly a candidate's credentials; he had imperial support in what he did, but there was some dissension in the church, only hinted at in the Life), Nicetas, Vita Ignatii 500D. He encouraged Theodora 2 to overthrow iconoclasm: Vita S. Theophylacti 18. After four years in office, he proposed that the body of his predecessor, Nikephoros 2, should be brought for burial to Constantinople; the empress Theodora 2 approved and the ceremony was performed by Methodios 1: Oratio de exsilio II 10ff. (PG 100, 163-166).

Methodios 1 allegedly appointed Symeon the stylite (Symeon 13) to be his synkellos on 4 March 843: Acta Davidis, Symeonis et Georgii 246 (Symeon supposedly died in 844).

Methodios 1 was the addressee of three letters from Ignatius the Deacon (Ignatios 9): Ignatius Diac., Ep. 52, 54 (both addressed Μεθοδίῳ τῷ ἁγιωτάτῳ πατριάρχῃ), Ep. 55 (τῷ αὐτῷ). His generosity towards the poor was well known and Ignatios 9 wrote to him hoping himself to benefit from it: Ep. 52, cf. Ep. 55 (seeking his favour). He is addressed as ὦ δέσποτα or similar: Ep. 52, 54. Asked to secure the return of a copy of the Gospels belonging to Ignatios 9 which the bishop of Hierapolis (Anonymus 764) was refusing to return after it by chance came into his possession: Ep. 54, cf. Ep. 53 (to Theophilos 57; Ignatios 9 enclosed his letter to Methodios 1 and asked Theophilos 57 to forward it to the patriarch, entrusting the matter to Methodios 1's judgment - τῇ τοῦ δεσπότου καὶ κοινοῦ καθηγεμόνος ἡμῶν ... κρίσει). Ignatios 9 alludes to τὸ τῆς πατροσύνης ὑμῶν εἰς ἡμᾶς ἀγαθόν: Ep. 52; ἡ ἀπαρέγκλιτος τῆς ὁσίας πατροσύνης ὑμῶν εὐθύτης: Ep. 54; and τῆς ἱερᾶς ὑμῶν πατρότητος: Ep. 55.

Specimens of one of his seals survive, Zacos II, no. 5a and 5b = Oikonomides, Dated Seals, pp. 58-59, no. 50. Obv.: Virgin Hodegetria with Child, and the legend Ὑπεράγια Θεοτόκε βοήθει. Rev.: +Μεθοδι - ω επισκοπω - Κωνσταντινου - πολεως δουλω - των δουλων - του Θεου. The seal of a patriarch Methodios attributed to this man by Schlumberger, Sig., pp.125-126, no. 2, belonged to the Methodios who was patriarch in 1240 (it gives him the title οἰκουμενικὸς πατριάρχης, not found on patriarchal seals until 1054 and thereafter universal).

After a while Methodios 1 fell ill with dropsy (ὕδερον) and suffered greatly; this he is said to have diagnosed as a punishment and attributed to the fact that he had been overzealous and too severe to those under him; he asked God for forgiveness and took measures to relieve certain burdens and punishments which he had imposed for offences against the patriarchate; he then died: Vita Method. 1260A-B.

As a consequence of the divisions that arose in the church during his patriarchate, Methodios 1 received a long letter of advice from St Ioannikios (Ioannikios 2); this he showed to the emperors, and then proceeded to expel iconoclasts and so procured peace in the church: Sabas, Vita Ioannicii 47-48 (addressed as ἀρχιεράρχα πατὲρ Μεθόδιε), Petrus, Vita Ioannicii 69-70. He visited St Ioannikios (Ioannikios 2) on 1 November 846, at the monastery of Antidios, when his own approaching death was foretold: Sabas, Vita Ioannicii 53, Petrus, Vita Ioannicii 70-71. Eight months later, on 14 June (847) he died: Sabas, Vita Ioannicii 53.

Methodios 1 was patriarch of Constantinople from 843 to 847. He held the post for four years only, then died and was succeeded by Ignatios 1: Theoph. Cont. IV 30 (p. 193), Zon. XVI 4. 29-30, Nicetas, Vita Ignatii 501A, Vita Nic. Stud. 904B. On his death he was succeeded by Ignatios 1: Leo Gramm. 235, Georg. Mon. Cont. 821, Ps.-Symeon 657 (wrongly dated in year eleven of Michael III), Vita Nic. Stud. 904B. Once entrusted with ecclesiastical and ecumenical responsibility he set about restoring the rule of canon law; he is described as a father to the poor and a defender of widows and the wronged: Vita Method. 1257A. He was instrumental in the restoration of icon veneration, Vita Method. 1260C-1261A; a strong defender of Orthodoxy, Vita Method. 1260C; and a good theologian, Vita Method. 1261A. Described as a hierarch, ascetic and martyr of Christ: Vita Method. 1244D. As an example of both his austerity and his ability the author of the Vita cites the fact that once during Lent he wrote out a complete copy of the Psalter each week, for the seven weeks of Lent, and during that period he drank no water except on Saturdays and Sundays: Vita Method. 1253B-C. Author of verses on the Forty Two Martyrs of Amorion (killed in 845): Mart. XLII Amor., ed. Vasilievskij and Nikitin, p. 80, line 16. On his career and works, see further Beck, Kirche, pp. 496-498.

He is one of the patriarchs of Constantinople acclaimed as a supporter of icons in the Synodikon of Orthodoxy: Gouillard, Synodikon, p. 51, line 110, p. 53, lines 114-115, p. 103, line 881. A man of piety, who carried the marks of persecution on his body and had lost his hair, when he became patriarch of Constantinople after the deposition of Ioannes 5; his installation was attended by holy men from Olympus, Athos, Ida and Kyminas: Genesius IV 3.

While Methodios 1 was patriarch he was accused by heretics of a secret affair with a woman (Anonyma 21) and of fathering a son, Metrophanes 1, by her; Methodios 1 disproved the charge by displaying his withered genitals, explaining that they had been like that since his days in Rome when after praying to St Peter for release from sexual desire he had spent a night of intense pain while they were miraculously transformed; he had been sent to visit the bishop of Rome because of accusations directed against the patriarch Nikephoros 2: Genesius IV 5. He occupied the see for four years and then died; his successor was Ignatios 1: Genesius IV 18.

He was buried in the Church of the Holy Apostles in Constantinople, where in the following century the emperor Constantine Porphyrogenitus used to light candles at the tombs of Methodios 1 and Nikephoros 2: Const. Porph., Cer. I 10 (Reiske, 77).

See further references in Vita Irenae Chrysobalanton (BHG 952), pp. 26-28; Akolouthia 14. 1, p. 118; Theophanes presbyter, logos on Nikephoros patriarches (BHG 1336-1337) cap. 9, p. 124, cap. 12, pp. 125ff; Synax. Eccl. Const. 749, 18-750, 25 (14 June), 747/748, 57-749/750, 45 (14 June), 751/752, 44ff. (15 June), 753/754, 44 (16 June), 159,11-160, 2, 193, 5-7, 292, 1-5, 326.17ff., 331/332, 47, 459, 1ff., 460.3ff.,5 21, 4ff., 533, 113-120; Typicon Mateos 314 (14 June); Vita Theodori et Theophanis Graptorum (BHG 1793) 217-219,333; Vita Euthymii Sard. (BHG 2145); Catal. Patr. 291,26ff.

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