Patriarchate of Istros

Patriarchate of Istros
The Eagle of Saint John, the symbol of the Patriarchate
Classification	Episemialism
Scripture	Vulgate, Septuagint, New Testament
Theology	Tengarian Episemialist Theology
Polity	Episcopal
High Primate	Patriarch of Istros Angel V
Metropolitans	7
Archbishops	12
Bishops	27
Language	Solarian
Headquarters	Cathedral of the Logos, Istros
Territory	Tengaria
Possessions	Bistravia, Amathia, Ravnia, Tengarian Churches abroad
Founder	St. John (trad.)
Origin	First Century Istros
Recognition	1385 (Patriarch)
Separations	Authentic Tengarian Episemialist Church Tengarian Arcilucan Rite Catholic Church
Members	26,742,450

The Patriarchate of Istros (Solarian: Patriarchia Istriae, Tengarian: Patriarhat Istosi), sometimes known as the Patriarchate of Tengaria and the Tengarian Episemialist Church, is an Tengarian Sotirian Episemialist Arcilucan-rite church and the established church of Tengaria. It is one of the autocephalous churches of the larger communion of the Episemialist Church. Istros, already a historic apostolic see, earned Patrarchal recognition from the Ecumenical Patriarchate of Arciluco and the Council of Lenovo in 1385. Thus, it is the most senior of the Patriarchs in the Episemialist Church after Arciluco and Adunis. It is governed by the Patriarch of Istros, Angel V, and the Endemic Synod. It has played a significant force in Tengarian politics throughout the Empire of Tengaria and currently the Kovachev era. It is known for being one of the more strictly rigid and conservative of the Episemialist Churches.

Traditionally held to be founded by John the Apostle, it had a consistent Sotirian Community from the early period, and served as a harbor for Sotirian exiles from the Solarian Empire. Under Saint Michael of Istros the see gained importance as it became the centre of missionary activities for the Tengar tribes. It cemented its status of orthodoxy when it was a firm supporter of the Iconodule faction during the Iconoclast controversy even after Arciluco had fallen to the Iconoclasts. It was raised to the status of Patriarchate because of its this orthodoxy and for the newly proclaimed Emperor's support, and became the a driving force of the Tengarian Golden Age, especially under Saint Renat the Confessor. The Patriarchate's power increased as it tied itself closely to the Empire of Tengaria, having close political tites with the Emperors. After the fall of the Empire during the Great War, the Patriarchate faced first persecution from the Amathians as well as the Stoychev regime during the Tengarian Republic, and would see persecution during the Tengarian Civil War After the rise of Simeon Kovachev, however, the Patriarchate has resumed much of its old political power and priveledges, and is closely emeshed in the workings of the government.

The Partiarchate of Tengaria is based in the city of Istros, and the seat of the Patriarch is the Cathedral of the Logos, named after Sotirias as the Logos, especially taken from the beginning of the Gospel of John. It owns extensive lands and properties through the entire country, including most of the nation's historic Churches, monasteries, and the surrounding land. These range from the fifth-century Basilica of St. John, the grand Cathedral of Holy Wisdom in Lenovo, and the Monastery of the Nativity of the Most Holy Theotokos. With over 26 million members, it is one of the larger Episemialist churches, mostly concentrated in Tengaria, but also with communities in Ravnia, Amathia and in diaspora countries such as West Miersa. The largest international community is the Metropolitanate of Dubnitsa, which is the Tengarian Church in the country of Bistravia, a spot of historic tension between the Tengarian and Soravian Church. In Tengaria, it is the singular largest religious body, having over 90% of the populace as members of its communities. In exchange for the support and protection which the government offers, especially to its interests, the Patriachate has been a vocal supporter of the Patriotic Union. In 2020, the Patriarchate proclaimed Simeon Kovachev to be a Saint, an internationally controversial move which some considered to be politically motivated.

History

Apostolic Era and Early Church

Basilica of St. John, built in the mid-fourth century.

Tradition holds that John the Apostle was exiled from the Solarian Empire to the independent Piraean city state of Istros around the year 72,and as such he is held to be the first Bishop of the city from the Piraean community which he founded. It is traditionally held that he wrote his Apocalypse during his stay in Istros. Some modern scholars say that it was another John of Istros, who may or may not have been the first bishop as well, who wrote this Apocolypse, but the author refers in the text to writing place as the city of Istros. Legend held that when Saint John died, he vanished in a flash of light. When the new Basilica over his supposed tomb was opened, no body or relics were found, and no other place has claimed the relics of Saint John. Despite his body supposedly having vanished, his "tomb" has been in the alleged spot where he was last scene by his disciples. After his death, his disciple St. Pertinax succeeded him as Bishop.

Because it was founded by Saint John, thus making Istros into an Apostolic see, its distance, political seperation from the Solarian Empire, and lack of power projection meant that it was not one of the great sees of the early Church. It was largely considered as a backwater place at the fringes of civilisation. However, its Sotirian community remained and continued to grow throughout the second century, becoming the dominant religion in the city. The city remained a favourite place for Solarians to exile troublesome Sotirians to, and eventually began establishing churches in the lands of the Kaloi tribes to the north, especially along the river Len. These communities always remained small, however, and the Kaloi did not convert in great numbers. Despite being politically seperated from the Church in the Solarian Empire, it nevertheless joined the Piraean speaking Bishops in several important early Church councils. Bishop St. Cleon was recorded as being a member of the First Council of Dyophysitis, and Bishop Teres was recorded as participating in the Second Council of Dyophysitis. During this time, one of the oldest Sotirian Churches left standing, the Basilica of St. John, was built around the year 362. The see was recognised as an Archbishopric by 337.

Marolevic Invasions, Empire of Arciluco, and Imperial Era

Istros retained a Sotirian community throughout the Marolevic invasions, although the Piraean speaking populace began to decline in favour of a Marolevic speaking populace. After the region of Tengaria had largely been conquered by served as the springboard from which the Amathian missionary Saint Michael of Istros first evangelized the Tengar tribes, making the Tengars the one of first Marolevic groups which converted to Sotirianity. During his tenure, Istros was raised to a Metropolitinate See. The Tengars were underneath the Patriarchate of Arciluco for eight centuries when the Empire of Arciluco held control over the area. Of the Bishoprics in modern Tengaria under Arciluco, Istros remained pre-eminent, although as Lenovo became a larger city.

Ecumenical Patriarch, along with a general council of the Western churches Soon after, the Pope confirmed the Patriachal status of the see, and conferred a pallium on the first Patriarch along with a message of approval, cementing its status as a junior patriarch. This was the first creation of such a junior patriach, and led to the later recognition of other junior Patriarchs.

The Metropolitan was an important religious figure in the Empire, especially in the western reaches. Following the creation of the Vicariate in the 12th century, the Metropolinate began excercising oversight over the Western bishops in the name of the Ecumenical Patriarch. During the Iconoclast controversy, the Metropolitinate, along with the Bishops of the Western Vicariate, was a firm supporter of the Iconodule faction against the Iconoclast. After the fall of the Empire of Arciluco and the translation of imperial authority to the Empire of Tengaria in 1385, the Patriarchate was raised to the the status of Patriarch, which was confirmed by the Council of Lenovo. Because of this elevation, the see saw increased prestige and status, as well as autocephaly over the lands that comprised the western part of Empire.

Despite some controversies between the Patriarchs and Emperors, for the most part, both shared a mututally beneficial relationship, with the Emperor ensuring the Church's status and involvement in state affairs while the Church provided legitimacy to the Emperors. The Patriarch of Istros was involved in the coronation of every Emperor after St. Vasil the Great, and the Emperor usually required a ratification by the Endemic Synod.

Practice and Beliefs

Liturgy

Divine Liturgy according to the Arcilucan Rite.

Since the time of St. Michael of Istros, the Liturgy of the Patriarchate follows the Arilucan Rite for Divine Liturgy and the Holy Mysteries (Sacraments). Prior to his tenure, the city of Istros celebrated a liturgy Piraean, but as a missionary from Arciluco St. Michael introduced the Arcilucan Rite and Solarian as the liturgical language because it was spoken in Ariluco. Following the reconsolidation of Piraea into Arciluco's sphere, Piraean influences appeared in the liturgy, although in the western churches the use of Solarian was standard. Even as Solarian became Vulgar Solarian and eventually Amathian, the churches in the western portion of the Empire continued to use Solarian until the fall of Arciluco, although Ecclesiastical books began to use the Apsinthian alphabet in the final centuries of the Empire of Arciluco. The churches in the Tengarian Empire continued to use Solarian even after the Churches in Amathia abandoned it for the Amathian venacular, and the Tengarian church continues to use the language for liturgical purposes.

The Church adopted, following the Ecumenical Patriarch, the Revised Calendar, in contrast to churches such as Soravia which still use the Old Calendar. Following the adoption of the New Calendar, breakaway Old Calendarists split off from the Patriarchate, first as a reaction of those in favour of using the Old Calendar, but later also embracing Soravophile and Pan-Marolevic theologians who rejected the Patriarchate's "Solarianist" theology. This group, calling itself the "Authentic" Tengarian Church, also notably celebrates the Divine Liturgy in venacular Tengarian instead of Solarian.

Theology

Although the beliefs of the Patriarchate largely follows the Episemialist theological tradition, there are notable deviations from other Churches in terms of theological developments. These differences solidified themselves in the Tengarian Golden Age, as clerics, such as the Eastern-educated Saint Renat the Confessor, borrowed readily from the medieval Scholastic theologians in Eastern Euclea, most notably Thomas Aquinas, who tried to blend scholastic thought with other authors from the patristic period as well as neo-Theocritan authors in the Western tradition of the Church. Because of this, the Patriarchate has several notable theological differences from some other Episemialist Churches.

The Cathedral of Holy Wisdom in Lenovo, famous for its iconography.

During the Iconoclast Crisis and later the wars, Tengaria's firm defense and support of iconography caused for the defense of the use and veneration icons to be central to its early theology. The first Patriarch of Istros, Saint Renat the Confessor, was exceptionally notable for his defense of iconography, contrasting with the Iconoclastic movements in other Episemialist countries at the time. This stress on iconography would cause a great expansion in iconographic art, such as the notable Cathedral of Holy Wisdom in Lenovo.

It was theologians from the Tengarian church whose opposition to hesychasm in the fifteenth century which eventually led to the calling of the Third Council of Arciluco in 1475. The council confirmed that hesychasm must be held as a legitimate form of prayer and that the teachings of Palamism were considered orthodox. Although the Patriarchate affirms the council, Tengarian theologians concluded that Palamas's essence–energies distinction was not a "real" distinction, but rather a "virtual" distinction, so as to preserve the unity and simplicity of God. In the twentieth-century, Neo-Palamist Episemialists, upon rediscovering Palamas' writings, spurred a revival in the topic; however, most Tengarian clergy and theologians keep to the "virtual distinction" argument.

In regards to the Filioque, the Tengarian Patriarchate holds to a more moderate Episemialist position than other churches, holding that while it should not be added to the Creed, the idea itself does not constitute a heretical notion, but rather, it is a acceptable theological position taught by some Church fathers and as the patristic opinion of the Eastern Churches, and does not hold the "rigorist" position of certain Episemialist theologians.

The use of these distinctions and the Patriarchate's readily using pre-Schism scholastic theology has led to controversy from Neo-Palamist Episemialist theologians. Several Episemialist scholars have called the theological approach of Tengarian theologians as heretical and corrupted Eastern theology, and alleged that it has exchanged mystical theology for hollow rationalistic theology. The Patriarchate denies these claims, and holds that the views of the Eastern and Western theologians prior to the schism can be held without contradiction. The Patriarchate holds that the central issue between the Catholic and the Episemialist Chruch focuses around the dispute over Papal authority and the misuse of papal power during the Iconoclast Crisis rather than over theological beliefs or liturgical practice.

Organisation

Patriarch

Angel V, Patriarch of Istros since 2006.

The head of the Episemialist Church in Tengaria is the Patriarch of Istros, who also sometimes bears the pre-patriarchal title of "Metropolitan of the West", initially referring the to the Western portions of the Empire, but later came to be interpreted by some as all of Euclea west of Arciluco. The Patriarch is responsible for overseeing affairs of the Church, and all of the Bishops of the Tengarian Church answer ultimately to him. The Patriarch also appoints every Bishop to the Tengarian Metropolitan Sees, and has the right to veto any ascension of suffragan bishops. Unlike the Episemialist Churches under the influence of Soravia which gravitated more towards stronger synodal authority, the Tengarian Patriarchs have retained strong Patriarchal authority. The Patriarcate has been historically closely tied with the Emperors. The Patriarch ultimately defers to the Ecumenical Patriarch, but is largely considered an equal and has de facto control over matters in the Church. The incumbent Patriarch since 2006 has been Angel V, who prior to his selection was Bishop of Isen.

The Patriarch claims direct Aposotolic succession from John the Apostle, who according to tradition founded the Church in the city of Istros. For the first five centuries, the leaders of the Church in Istros were known as the Bishops of Istros. In 580 Amathian missionary Saint Michael was elevated to Archbishop, and in 777 the see was elevated to the status of Metropolitan. Before the elevation of the see to the Patriarchate, most traditional counts hold that there were 41 Bishops, 13 Archbishops, and 14 Metropolitans, although Saint Michael and St. Petru III fit into multiple designations. After its elevation, there have been 57 Patriarchs. The traditional list of Istros's Church leaders is perseved in the 9th century Codex Istros.

Endemic Synod

The Endemic Synod, otherwise known as the Resident Synod, is the regularly meeting Synod of Bishops which deals with ecclesial affairs and governance. It is presided over by the Patriarch, and is divided into two major divisions known as the Greater Synod and the Lesser Synod. Both divisions are fully considered the Endemic Synod, but vary on the type of matter at hand or the situation in which they called. Unlike the Holy Synods in the Soravian Church, the Endemic Synod for the most part serves in an advisory role to the Patriarch.

Cathedral of the Logos, Istros, seat of the Patriarch and the Endemic Synod.

The Greater Synod is comprised all Bishops under the Tengarian Patriarchate, and meets annually for week-long sessions, most commonly in early September before Indiction. Although open to all Bishops, not all Bishops are required to attend. The Greater Synod usually sets the general plans for the Church for the coming liturgical year, and addresses problems if necessary. The Greater Synod may also be convoked on other extraordinary occasions, such as on the death of the Patriarch or in the middle of a crisis within the Church. Upon the death of the Patriarch, following medieval Arcilucan practice it provides three names of potential successors to the Emperor or the Imperial successor.

The Lesser Synod is comprised of the Metropolitan Archbishops of the Tengarian Church, and meets for three set times a year, in December, March and July, or whenever necessary. This is the main organizational body of the Endemic Synod, and it works with the Patriarch to deal with most of the matters which concern wide-reaching Church governance. Among these duties, it deals with implementing disciplinary rules and regulations, responds to current issues within the nation or the world, oversees the ecclesiastical courts, confirms glorifications within the Tengarian Church, and also provide names to the Patriarch for successors to Metropolitan sees.

Based on the Endemic Synod of the Ecumenical Patriarchate of Arciluco, the Endemic Synod developed in the late 14th century after the formation of the Empire of Tengaria and Arciluco's collapse. Tengaria's new status as Imperial saw the Patriarch begin to convoke standing synods to govern the affairs of the Imperial Church as had been done in Arciluco. Due to practical necessity, it was often limited to the major prelates and only met occasionally, although it would have larger Synods as the need developed. As time went on, the Endemic Synod became more and more regular and established. It continued the custom of providing names for the successor to the Patriarchate to the Emperor. Although the Emperors were not bound to follow these suggestions, almost all Emperors selected candidates from the names in order to appease the Church. Out of the 28 Patriarchs following the foundation of the Empire in 1385, only 3 did not come from one of the candidates on these lists.

Structure

The Patriarchate is divided into seven administrative regions, each headed by a Metropolitan Archbishop. Each of these administrative regions is divided into further regions known as Dioceses or Bishoprics, headed by Archbishops or Bishops, who each answer to the Metropolitan Archbishop.

• Patriarchate of Istros
  • Metropolitanate and Archbishopric of Istros (Held by Patriarch)
    • Archbishopric of Drangovo
    • Archbishopric of Vihren
    • Archbishopric of Rodev
    • Archbishopric of Brestovo
    • Bishopric of XXX
    • Bishopric of XXX
    • Bishopric of XXX
    • Bishopric of XXX
    • Bishopric of XXX
    • Bishopric of XXX
  • Metropolitanate and Archbishopric of Lenovo
    • Archbishopric of Vasilya
    • Archbishopric of Bogorodista
    • Archbishopric of Plastina
    • Archishopric of Rhŭn
    • Bishopric of Isen
    • Bishopric of XXX
    • Bishopric of XXX
    • Bishopric of XXX
  • Metropolitanate of Visoclesia and Archbishopric of Garna
    • Archbishopric of Visnagrad
    • Bishopric of Drenta
    • Bishopric of XXX
    • Bishopric of XXX
    • Bishopric of XXX
  • Metropolitanate of Calia and Archbishopric of Armidne
    • Bishopric of Osina
    • Bishopric of XXX
  • Metropolitanate of Armonia and Archbishopric of Arló
    • Bishopric of Dimovsti
    • Bishopric of XXX
  • Metropolitanate and Archbishopric of Silen
    • Bishopric of Khŭlm and Cosmingrad
    • Bishopric of XXX
    • Bishopric of XXX
    • Bishopric of XXX
  • Metropolitanate of Dubnitsa and Archbishopric of Kraljovice
    • Bishopric of Miensk
    • Bishopric of Růžyn

In addition, there are several other administrations of the Patriarchate for the Tengarian diasporia communities.

• Archbishopric of Western Euclea
  • Bishopric of Miersa
  • Bishopric of Soravia
• Archbishopric of the Asterias
• Archbishopric of Eastern Euclea
• Bishopric of Coius

Metropolitanate of Dubnitsa

Metropolitanate of Dubnitsa
Location
Territory	Bistravia
Headquarters	Kraljovice
Statistics
Population - Total	475,000
Information
Denomination	Episemialist Church
Sui iuris church	Patriarchate of Istros (Autonomous Metropolis)
Established	1650
Language	Solarian
Current leadership
Bishop	Metropolitan Nikolay IV

The Metropolitanate of Dubnitsa, sometimes referred to as the Dubnistan Episemialist Church, is a autonomous Metropolitan bishopric of the Patriarchate of Istros which has canonical jurisdiction over the territory of the Bistravian Republic. The Metropolitanate is part of a centuries-long liturgical dispute over the administrative authority and litrugical practices of the Bistravian Church between the Churches of Tengaria and Soravia, which resulted in the creation of it and the Bistravian Episemialist Church. "Dubnitsa" was a historic name of the region and is used to distinguish it from the other.

The Metropolitinate has liturgical and inguistic differences with its counterpart, with the Metropolitinate following the Tengarian liturgical tradition and using Solarian for its liturgies. Compared to its rival, the Metropolitinate is significantly smaller, having approximately 475,000 members, which is roughly 5% of Bistravia's Episemialist population and 4.5% of its total population. It mainly is located in the southern regions of Bistravia, but also has communities in the larger cities and also some ethnic Bistravian communities in Tengaria. Despite jurisdictional disputes, both churches are in communion with the Ecumenical Patriarchate of Arciluco, although tension continues to exist between the Tengarian and Soravian Church over the issue. The head of the Metropolitinate is the Metropolitan of Dubnista and Archbishop of Kraljovice, currently Nikolay IV.

Dubnitsa Controversy

Sotirianity had spread to modern Bistravia in the sixth century, largely by missionaries from Arciluco and the growing Sotirian communities in Tengaria. The early bishops in the region ultimately answered to Arciluco, as did all of the churches in Tengaria. After the creation of the Western Vicariate in the Empire of Tengaria, the churches in modern Bistravia largely fell under its general oversight, but still retained a great deal of autonomy. From Arciluco, Solarian became the predominant liturgical language in the Patriarchate, and thus also in the Bistravian churches. The Bistravian church was centred around the city of Kraljovice, which was elevated to an archbishopric in 1144. The area coming under the political control of the Western Vicars further solidified ties of the Tengarian churches.

During the Iconclast Crisis, much of the Bistravian clergy and population sided with the the iconclast teachings, in contrast to the other churches in the western Empire, which was the spiritual leader of the iconophile side during the controversy. With the main church focused on the broader issues such as the Council of Lenovo and the fall of Arciluco, iconoclasm was able to become a force in the northern marches. The region rose in rebellion during the Iconoclast Wars, which was put down by Imperial forces of the Empire of Tengaria. The Patriarchate of Istros restructured the church structure in Bistravia under the control of iconphile clergy, but iconoclast sentiment remained in the rural regions. The conflict also created religious tension between the Patriarchate and the churches in Bistravia.

Saint Michael Cathedral, Kraljovice, main church of the Tengarian Patriarchate in Bistravia.

The Church in Bistravia benefited from the Tengarian Golden Age, with the church founding schools and seminaries which promoted learning. With the formation of the Verominian Principality in 1549, the Archbishop of Kraljovice was raised to be a Metropolitan and the Church structure became de facto independent and had large control over its affairs, although it was still nominally answering to Istros. Nontheless the mainstream church still used the Amtatho-Tengarian traditions and language for its liturgy.

This system continued until 1650, when Soravia annexed the territory surrounding Bistravia. Following the annexation the Soravian Church restructured the churches in Bistravia under the authority of the Patriarch of Samistopol, and imposed the Soravian liturgy and liturgical language, the more recent Church Marolevic, on Bistravian Churches. This move was immediately contested by the Patriarch of Istros, who refused to recognize the Soravian hierarchy of the church as legitimate. The Patriarch refused to recognize the Soravian bishops and appointed pro-Tengarian clergy to hold the sees. However, due to Soravian influence over the region, these candidates were generally unable to operate in Bistravia, causing the titles to become effective titular sees. Due to the effective victory of the Soravian Church, the issue became largely dormant for a time.

Over the next centuries, the Bistravian Church became Soravianized, for the large part becoming integrated into the Soravian Church. A few communities, esepcially in the southern region, continued to follow the Tengarian liturgical practices, but were generally isolated from Tengaria and largely independent. The formation of the Bistravian Federal Sovereign Republic in the All-Soravian Union of Republics saw the rise of more Tengarian communities, particularly among the Tengarian-speaking portions of the country, and the return of the Tengarian Bishops to Soravia, setting up a formal structure for the Metropolitinate. The Metropolitinate grew somewhat after Bistravia gained full independence in 1980, as several parishes and communities expressed interest in switching to the historic rite, but the Bistravian Church remained dominanted by pro-Soravian practices, and the vast majority of churches.

The presence of rival bishops reignited the controversy between the two, which has remained active to this day. Both Patriarchates claim that the other Church is illegitimate, or applying only to ethnic communities of each native country. Supporting Soravia, the Churches of Vedmed, Radushia, Kantemosha also do not recongize the Metropolitanate. Arciluco has not made a decisive judgement on the matter, but has had relations with the Bistravian Episemialist Church and not with the Metropolinate. The Dubnitsan Church is not recognized by the government of Bistravia and remains a smaller movement. Despite the dispute between the two churches, an uneasy state of practical co-existence has emerged. The current attitude of the Tengarian Patriarchate is to maintain this coexistence, and sees the need for the churches to both to maintain a common Episemialist identity.

List of Bishops, Archbishops and Patriarchs

The following list largely follows historical nomenclature for the Bishops. Up until 495, the names follow the Piraean, then follow the Solarian nomenclature until 1935, after which the Tengarian name is used.

Bishop of Istros (72-336)

Saint John, first Bishop of Istros, 72-100.

1. St. John I the Evangelist (72-100)
2. St. Pertinax (100-110)
3. Diogenes (110-128)
4. St. Theocritus I (128-149)
5. St. Anaxemor (149-171)
6. Polycrates (171-174)
7. Memnon (174-175)
8. Eudoxius (175-192)
9. Evodius (192-192)
10. Theocritus II (192-208)
11. Philadelphus (208-210)
12. Dorotheus (210-223)
13. Porphyrus I (223-241)
14. St. Kalos (241-249)
15. Eleutherius (249-261)
16. St. Timaeus I (261-285)
17. Porphyrus II (285-301)
18. St. Cleon (301-303)
19. Agathetes (303-316)
20. John II (316-330)
21. Philetus (330-337)

Archbishop of Istros (337-495)

1. Amadocus (337-342)
2. Timaeus II (342-368)
3. Climacus (368-372)
4. Theophilus I (372-381)
5. Cotys (381-395)
6. Teres (395-404)
7. Theocritus III (404-423)
8. Theophilus II (423-438)
9. Seuthes (438-447)
10. John III (447-465)
11. Paul I (465-469)
12. Nestor (469-482)
13. Metrophanes (482-495)

Metropolitan of Istros (495-1395)

1. St. Michael I (495-524)
2. Victor (524-529)
3. Augustinus (529-541)
4. Cletus (541-544)
5. Quintus (544-558)
6. Beatus I (558-578)
7. Peter I (578-605)
8. Timaeus III (605-611)
9. Laurentius I (611-634)
10. Beatus II (634-648)
11. Aureus (648-658)
12. Clemens I (658-666)
13. Judas (666-691)
14. Petrus II (691-703)
15. Georgius I (703-709)
16. Simon (709-734)
17. Laurentius II (734-752)
18. Ioannes IV (752-773)
19. St. Petrus III (773-795)
20. Beatus III (795-798)
21. Aureleus (798-811)
22. Michael II (811-833)
23. St. Vasileus I (833-857)
24. St. Marcus (857-882)
25. Georgius II (882-882)
26. Milan (882-896)
27. Ioannes V (896-899)
28. Petrus IV (899-933)
29. Laurentius III (933-951)
30. Adeodatus I (951-958)
31. Paulus II (958-989)
32. St. Petrus V (989-1012)
33. St. Theodosius (1012-1041)
34. Stephanus I (1041-1057)
35. Ioannes VI (1057-1064)
36. Angelus I (1064-1066)
37. Vladimir I (1066-1091)
38. Michael III (1091-1104)
39. Boian (1104-1118)
40. Georgius III (1118-1137)
41. Petrus VI (1137-1143)
42. Simeon (1143-1154)
43. Marius (1154-1173)
44. Nicolaus I (1173-1198)
45. Spes (1198-1221)
46. Michael IV (1221-1239)
47. Petrus VII (1239-1265)
48. Antonius (1265-1298)
49. Stephanus II (1298-1299)
50. Georgius IV (1299-1313)
51. Ioannes VII (1313-1342)
52. Nicolaus II (1342-1378)
53. Clemens II (1378-1381)
54. St. Renatus I "the Confessor" (1381-1385)

Patriach of Istros (1385-Present)

Saint Renat the Confessor, Patriarch of Istros, 1381-1428.

1. St. Renatus I "the Confessor" (1385-1428)
2. Angelus II (1428-1433)
3. Michael V (1433-1449)
4. Christophorus I (1449-1472)
5. Vladimir II (1472-1496)
6. Theodorus (1496-1508)
7. Vasileus II (1508-1533)
8. Petrus VIII (1533-1566)
9. Stephanus III (1566-1567)
10. Nicolaus III (1567-1570)
11. Georgius V (1570-1595)
12. Renatus II (1595-1606)
13. Cyril (1606-1641)
14. Angelus III (1641-1667)
15. Dragomir (1667-1686)
16. Michael VI (1686-1697)
17. Renatus III (1697-1708)
18. Nicolaus IV (1708-1729)
19. Cornelius (1729-1731)
20. Vasileus III (1731-1757)
21. Petrus IX (1757-1763)
22. St. Angelus IV (1763-1795)
23. Vladimir III (1795-1815)
24. Stanislav (1815-1823)
25. Renatus IV (1823-1839)
26. Ioannes VIII (1839-1872)
27. Vasileus IV (1872-1888)
28. Petrus X (1888-1909)
29. Christophorus II (1909-1929)†

    Laurențiu IV (1929-1935)*

30. Renat V (1929-1946)
31. Ioani IX (1946-1948)
32. Adeodat II (1948-1955)
33. Nicolæ V (1955-1984)
34. Petre XI (1984-2006)
35. Angel V (2006-)

(*)Amathian puppet during the country's occupation in the Great War, considered illegitimate
†Assassinated during the Amathian Occupation during the Great War.