a bishop of Rome to Constantinople caused a great sensation there. He was received with the utmost respect by acclaiming crowds and by the emperor. Invited by the patriarch Epiphanius to celebrate Easter with him in the great church, he consented only if seated on a throne above that of the patriarch. He officiated in Latin and according to the Latin rite. None were excluded from his communion except Timotheus, patriarch of Alexandria (Theophan.; Marcellin. Com.). Anastasius (Lib. Pontif.) states that the emperor, though now in the 8th year of his reign, bowing to the ground before the vicar of St. Peter, solicited and obtained the honour of being crowned by him. There is concurrence of testimony that John obtained a cessation of Justin's measures against the Arians. Baronius and Binius, anxious to clear a pope from tolerating heresy, insist that John dissuaded the emperor from the concessions demanded. Against this supposition Pagi (Critic.) cites the following: "Justin, having heard the legation, promised that he would do all, except that those who had been reconciled to the Catholic faith could by no means be restored to the Arians" (Anonym. Vales.); "The venerable pope and senators returned with glory, having obtained all they asked from Justin" (Anastasius); "Justinus Augustus granted the whole petition, and restored to the heretics their churches, according to the wish of Theodoric the heretical king, lest Christians, and especially priests, should be put to the sword" (Auctor. Chron. Veterum Pontificum); "Having come to Augustus, they requested him with many tears to accept favourably the tenour of their embassy, however unjust; and he, moved by their tears, granted what they asked, and left the Arians unmolested" (Miscell. lib. 15, ad ann. vi. Justin). Whatever the cause, it is certain that John and the legates were, on returning, received with displeasure by Theodoric and imprisoned at Ravenna, where the pope died on May 18, 526. His body was buried in St. Peter's at Rome on May 27, on which day he appears in the Roman Martyrology as a saint and martyr. See also Fragm. Vales. Greg. Dial. i. iii. c. 2.
[J.B—Y.]
Joannes (347) II. (called Mercurius), bp. of Rome after Boniface II., Dec. 31, 532, to
May 27, 535, a Roman by birth who had been a Roman presbyter (Anastas. Lib. Pont.) The canvassings and contests then usual delayed the election 11 weeks. Church funds were used and sacred vessels publicly sold for bribery (Ep. Athalaric. ad Joann. pap.; Cassiodor. Variar. l. ix.; Ep. 15).
The most noteworthy incident of his brief reign is a doctrinal decision, in which he appears at first sight to differ from one of his predecessors. Pope Hormisdas had in 522 written in strong condemnation of certain Scythian monks who had upheld the statement that "one of the Trinity" (Unus ex Trinitate) "suffered in the flesh." His rejection of the phrase had at the time been construed so as to imply heresy (Ep. Maxent. ad Hormisd.), and now the Acoemetae, or "Sleepless Monks," of Constantinople argued from it in favour of the Nestorian position that Mary was not truly and properly the mother of God; saying with reason that, if He Who suffered in the flesh was not of the Trinity, neither was He Who was born in the flesh. The emperor Justinian, supported by the patriarch Epiphanius, having condemned the position of the "Sleepless Monks," they sent a deputation to Rome, urging the pope to support their deduction from the supposed doctrine of his predecessor. The emperor, having embodied his view of the true doctrine in an imperial edict, sent it with an embassy to Rome and a letter requesting the pope to signify in writing to himself and the patriarch his acceptance of the doctrine of the edict, which he lays down as indubitably true, and assumes to be, as a matter of course, the doctrine of the Roman see (Inter. Epp. Joann. II. Labbe). But the edict was a distinct assertion of the correctness of the phrase contended for by the Scythian monks and so much objected to by Hormisdas. Its words are, "The sufferings, as well as miracles, which Christ of His own accord endured in the flesh are of one and the same. For we do not know God the Word as one and Christ as another, but one and the same" (Lex. Justin. Cod. 1, i. 6). In his letter Justinian expresses himself similarly.
John, having received both deputations, assembled the Roman clergy, who at first could come to no agreement. But afterwards a synod convened by the pope accepted and confirmed Justinian's confession of faith. To this effect he wrote to the emperor on Mar. 25, 534 (Joann. II. Ep. ii.; Labbe) and to the Roman senators, laying down the true doctrine as the emperor had defined it, and warning them not to communicate with the "Sleepless Monks."
It is true that we do not find in the letters of Hormisdas any distinct condemnation of the phrase itself, however strongly he inveighed against its upholders, as troublesome and dangerous innovators. But the fact remains that a doctrinal statement which one pope strongly discountenanced, as at any rate unnecessary and fraught with danger, was, twelve years afterwards, at the instance of an emperor, authoritatively propounded by another. Justinian's view, which John accepted, has ever since been received as orthodox.
In 534 John, being consulted by Caesarius of Arles as to Contumeliosus, bp. of Riez in Gaul, wrote to Caesarius, to the bishops of Gaul, and to the clergy of Riez, directing the guilty bishop to be confined in a monastery.
A letter assigned to this pope by the Pseudo-Isidore, addressed to a bp. Valerius, on the relation of the Son to the Father, is spurious.
[J.B—Y.]
Joannes (348) III., bp. of Rome, after Pelagius, July 18, 560, to July 12, 573, ordained after a vacancy of 4 months and 17 days, was the son of a person of distinction at Rome (Anastas. Lib. Pont.). There are two incidents in which his name appears. Two bishops in Gaul had been deposed by a synod held by order of king Guntram at Lyons under the metropolitan Nicetius. The deposed prelates obtained the king's leave to appeal to Rome, and John III. ordered their restoration (Greg. Turon. Hist. l. v. cc. 20, 27). The second incident is mentioned by Anastasius (Lib. Pont. in Vit. Joann. III.), and by Paulus
