This chapter locates a shift in beginning in the seventh century in which the power to halt quakes began to move away from collective repentance and toward saintly intercession. First, it examines the seventh-century Life of St. Symeon Stylites the Younger, a Syrian pillar saint with ties to Constantinople. It focuses in particular on hymns recorded in the Life for earthquakes that purportedly caused them to cease when sung by the holy man. The chapter shows how seventh-century Byzantines could have constructed the role of the saintly intercessor when faced with natural disasters. Next, it analyzes changes in Constantinople’s earthquake commemoration rite in the eighth century, specifically the introduction of the Theotokos as the city’s chief protection against earthquakes. Eighth-century liturgical editors borrowed from the rites commemorating the enemy invasions of Constantinople in 623, 626, and 717–18, in which the Theotokos was remembered to play a prominent role in protecting the city. It shows how the earthquake commemoration liturgy no longer saw earthquakes as divine judgment against the sin of the city, but as outside threats to the city for which powerful heavenly intercessions were needed.

This chapter discusses how East Roman emperors utilized the theology of divine chastisement, particularly the efficacy accorded to repentance, to their advantage. During the earthquakes of 396 and 447, Emperors Arcadius and Theodosius II, respectively, led mass penitential rituals and performed public acts of humility until the quakes ceased. Such public acts of repentance posed a political risk to emperors since they could appear to confirm their responsibility for the disasters. However, imperial supporters like bishop Severian of Gabala and historian Socrates Scholasticus highlighted the quakes’ cessation rather than their cause, and located the power to halt quakes in the humble prayers of the rulers themselves rather than worshippers as a collective. In the aftermath of these earthquakes, authorities framed Roman emperors as “New Davids” – effective spiritual intercessors as well as military protectors – inaugurating a biblical typology for emperors that would continue throughout Byzantine history.

This chapter concerns Constantinople’s liturgical rite for the commemoration of earthquakes in its original, fifth-century form. Celebrated each year on the anniversary of certain quakes, worshippers ritually reenacted local earthquakes, performing a long, penitential procession that retraced the earthquake evacuation route. The rite was structured by biblical readings, hymns, and prayers that framed the people of Constantinople as the sinful, biblical people of God. In ritual performance, worshippers could envision quakes as manifestations of divine wrath against the sins of the city, and their collective repentance as effective in restoring stability to the earth and balance within the human-environment-divine relationship. After discussing the liturgical rite, its performance, and theology, the chapter locates the origins of its theology of divine chastisement in local homilies and ritual responses to earlier quakes, focusing in particular on the archbishop John Chrysostom’s Constantinopolitan homilies on earthquakes from the early fifth century.

Between the fifth and the ninth century ad, the church in Constantinople commemorated nine earthquakes that struck the city, prescribing an elaborate liturgical rite annually for each occasion.1 Worshippers sang specially composed hymns, heard carefully chosen passages from Scripture, and engaged in mass processions that retraced the steps of the city’s earthquake evacuation route. The rite, in its original fifth-century form, communicated a theology of earthquakes as divine and terrestrial judgment for collective sin but showed confidence in the power of collective repentance to turn aside natural disaster and divine wrath. These and other rituals and prayers related to earthquakes in Byzantine Constantinople were means by which city-dwellers could make meaning from disaster and renegotiate their relationships to God and the land around them in the face of its most destabilizing ecological characteristic: its seismicity.

Located on the North Anatolian Fault, Constantinople (today Istanbul) has experienced countless earthquakes over the course of its history.2

This chapter examines the ways in which Byzantine political and ecclesiastical elites recast local earthquakes as divine blessing upon the city rather than manifestations of divine wrath as evinced in the liturgical commemoration rite. First, it examines a legend that arose in connection with the earthquake of 438 that framed it as a divine theophany. Following the divisive Council of Chalcedon in 451, ecclesiastical authorities in Constantinople’s imperial church used the legend against their miaphysite opponents to cast the quake as divine approval of Constantinople’s political and theological claims. Next, it turns to the earthquake of 557, which partially destroyed the famous church of Hagia Sophia built by the emperor Justinian in 537. Justinian rebuilt the church in 562 and held an elaborate ceremony complete with a liturgy of rededication for the church. This ceremony and its liturgy eschewed the theology of divine chastisement and framed the quake as a temporary setback, an opportunity for Justinian to display his prowess over the destructive effects of nature by rebuilding the church to be more magnificent than before.

This book has demonstrated how Christian liturgy and theology were entangled within a complex religious, political, and environmental ecology in Byzantine Constantinople. It has also shown how responses to earthquakes in Constantinople provide an exceptional window into the ways in which early Byzantines conceived of the natural world. Here I summarize the book’s conclusions.

Constantinople was a society marked by grand ritual systems that shaped its residents’ view of the kosmos and history. In ecclesiastical and civic rites, Constantinople projected an image of an ordered kosmos and a similarly ordered state that reflected it. Earthquakes, to the extent that they threatened these images of cosmic and political order, did not fit comfortably in the city’s political and ecclesiastical ritual systems but for different reasons: they threatened both the patristic notion of a harmonious kosmos and the Roman ideology of eternal victory.

This chapter describes how medieval Constantinople ceased to commemorate new local earthquakes on its liturgical calendar and instead crafted new ways of responding liturgically to seismicity. First it discusses new liturgical hymnography added to the commemoration rite for the quake of October 26, 740, and the establishment of that day as an annual “earthquake day” on which worshippers could reflect on natural disaster in the abstract, even as the hymns presented an incoherent set of conflicting theologies of earthquakes. It then examines how earthquakes from the distant past became potent ideological symbols in this period. It concludes with an examination of a prayer from the late eighth century created for use whenever earthquakes struck, a form of liturgical response that came to replace the practice of commemorating new quakes.