Inquisitions in the post schism Russian Orthodox Church and before Siberian Exploration

Execution of Heretics and Inquisitions in the Russian Church 

I was told by an Orthodox priest that St Thomas Aquinas is in Hell for advocating for the government capital punishment for heresy. This will be part of a broader topic addressing Orthodox criticism against Catholic, addressing claims that the Orthodox church didn't execute heretics, didn't have inquisitions, did not have crusades. See my former article on Emperor Justinian's code on treatment of heretics. I am also preparing another article on St Joseph Volotsky and his advocacy for life imprisonment and execution for heresy.

First. an account of a monk being punished for by Metropolitian Archbishop of Kievan Rus for heresy by imprisonment who eventually repents. Rather than exile or execution, this somewhat moderate step was taken.

6512 (1004). Война печенегов. Андриан еретик. Затмение солнца и луны. Печенеги, придя, снова Белгород обступили. И послал Владимир Александра Поповича да Яна Усмовича с войском. Печенеги же, услышав о том, оставив осаду, ушли в степи. В том же году митрополит Леонтий посадил в темницу чернеца Андриана Скопца. Ибо тот весьма изучен был писания, многие книги читал и впал в ересь, укоряя церковь и все уставы, епископов и пресвитеров, иконы и посты; но через малое время исправился, пришел в покаяние и познание истины и пребывал в великом благоговении, что многим кротости и смирению его дивиться.--История Российская. Части 2:7, Василий Татищев

 6512 (1004). Pecheneg War. Andrian the Heretic. Eclipse of Sun and Moon. The Pechenegs came and once again besieged Belgorod. And Vladimir sent Alexander Popovich and Yan Usmovich with an army. The Pechenegs, hearing of this, abandoned the siege and fled to the steppes. In the same year, Metropolitan Leonty imprisoned the monk Andrian the Eunuch (skopetsa). For he was deeply learned in scriptures, had read many books, and fell into heresy, reproaching the church and all its statutes, bishops and priests, icons and fasts; but after a short time, he reformed, came to repentance and recognition of the truth, and dwelt in great piety, so that many marveled at his meekness and humility. In that same summer, there was a sign in the sun and moon.--Vasily Tatishchev’s History of Russia (Istoriya Rossiyskaya): Volume 2:7  (AI translation)

Second, a man named Dmitro (Dmitryi?) was called a great heretic, but the Prince sent him into exile, another source I found claims he was sent to the dungeon, but I cannot confirm that. The source Tatishchev used for this seems to be lost, some doubt this story complete because of that, suggesting its conflated with the 15th century controversies.

6631 (1123)...

 Дмитро еретик. Синилец гр. В том же году восстал еретик тяжкий на церковь святую, именуемый Дмитро, опровергая уставы церковные. Но князь великий повелел его митрополиту испытать и обличить. Митрополит же, взяв его, послал в заточение во град Синелец (374).--История Российская. Части 2:7, Василий Татищев

Dmitro the Heretic. City of Sinilets.  In that same year, a grievous heretic rose against the holy church, named Dmitro, rejecting church statutes. But the grand prince ordered the metropolitan to examine and convict him. The metropolitan, taking him, sent him into exile to the city of Sinilets.--Vasily Tatishchev’s History of Russia (Istoriya Rossiyskaya): Volume 2:13  (AI translation)

The following is largely considered to be ahistorical and a forgery created by Orthodox polemicists against Old Believers as part of a debate from the early 18th Century where Peter the Great wanted to end the Raskol. The account I came across in a Seventh Day Adventist article (generally do not trust anything they have to say) which quotes an Atheist, Communist historian from shortly after the Bolshevik Revolution. The account reads:

В 1123 г. по приговору Киевского церковного собора заточили в тюрьму, как «злого ере- тика», какого-то Дмитрия. В 1157 г. тот же цер- ковный собор осудил другого еретика, Мартина.

Учение Мартина, направленное против господствующей церкви, привлекло на его сторону, как рассказывает об этом летопись, много простого народа и вызвало широкое обществен- ное движение против православной церкви. По приговору собора Мартин был сожжён. 

Не только русские князья признавали за церковными иерархами право уничтожать про- тивников «злою казнью». Это же право призна- валось и монгольскими завоевателями. Так, по ярлыку хана Менгу Темира митро- политу Кириллу было предоставлено право на- казывать смертью за хулу на православную цер- ковь и за нарушение церковных привилегий. --Православная инквизиция в России, Ефим Грекулов

In 1123, by the verdict of the Kyiv church council, a certain Dmitry was imprisoned as a “wicked heretic.” In 1157, the same church council condemned another heretic, Martin.

Martin’s teaching, directed against the dominant church, attracted many common people to his side, as the chronicle recounts, and sparked a broad public movement against the Orthodox Church. By the council’s verdict, Martin was burned. 

Not only did Russian princes recognize the right of church hierarchs to destroy opponents with “cruel execution.” This right was also acknowledged by the Mongol conquerors.
Thus, by the decree of Khan Mengu-Temir, Metropolitan Kirill was granted the right to punish with death those who blasphemed against the Orthodox Church and violated church privileges.--Orthodox Inquisition in Russia by Yefim Grekulov (AI translation)

Grekulov did not invent this story, but he should have known it was fake history!  The story is believed to originate in the Old Believer controversy in the early 18th century where Peter the Great ordered Orthodox scholars to try to convert Old Believers to mainline Orthodoxy. The forgery likely was someone in the camp of Pitirim (archimandrite and founder of the Assumption Monastery on Kerzh and Belbash). Strange how a story Orthodox polemicists would be used later to demonize the Russian Church!

Another controversy without explanation to punishment, merely he was "cursed" or anathematized the synod:

6821 (1313). 

В тот же год явился в Новгороде еретик Вавила, протопоп новгородский, к нему же пристали многие от причта церковного и мирян, и епископ тверской Андрей помогал им, говоря: «Вот как рай на земли погиб»; и святой ангельский монашеский чин ругали безбожные и учением бесовским именовали. И многие, от иноков выйдя, женились. Преосвященный же митрополит Петр созвал на Переславль собор великий, были тут все епископы, игумены, попы, дьяконы и чернецы, и от патриарха Афанасия клир ученый. И многие прения были, и едва преосвященный Петр, митрополит киевский и всея Руси, от божественного Писания и помощию и заступлением князя Иоанна Даниловича преодолел и проклял того еретика; а сам пошел по градам, поучая право верить, и укротил молву, а смущение диаволово прогнал.----История Российская. Части 2:46, Василий Татищев

6821 (1313).

In that same year, a heretic named Vavila appeared in Novgorod, a protopope of Novgorod, to whom many from the church clergy and laypeople adhered, and Bishop Andrew of Tver supported them, saying: “Thus paradise on earth has perished”; and they reviled the holy angelic monastic order, godlessly calling it a teaching of demons. And many, leaving the monks, married. But the Most Holy Metropolitan Peter convened a great council in Pereslavl, attended by all bishops, abbots, priests, deacons, and monks, and learned clergy from Patriarch Athanasius. There were many disputes, and only with difficulty did the Most Holy Peter, Metropolitan of Kyiv and All Rus’, through divine Scripture and with the help and support of Prince John Danilovich, overcome and curse that heretic. He then went through the cities, teaching to believe rightly, and quelled the rumor, driving out the devil’s confusion.--(AI translation)

Now an account in Novgorod around 1375 where heretics were drowned. Little is said about the event and the role of the Novgorod church in the matter.

The account written in older Russian font:

ПСРЛ, том XI. Издание 1-е. Летописный сборник, именуемый Патриаршею или Никоновскою летописью. СПб., 1897. 262 с., разд. паг. (VII c, 254 c.).

Polnoe sobranie rus letopisey 4, page 72

Тогда стригольников побиша, дьякона Микиту, дьякона Карпу, третее человека его, и свергоша их с мосту  Источник

Тогда стригольников побиша, дьякона Микиту, дьякона Карпу, третее человека его, и свергоша их с мосту

Источник: https://statehistory.ru/books/15/Olga-Kuzmina_Respublika-Svyatoy-Sofii/6

Побиша стриголников еретиков диакона Микиту и Карпа простца, и третьего человека с ними, свергоша их с мосту, развратников святыя веры

They killed the Strigolnik heretics, Deacon Nikita and Karp, a simple man, and a third person with them, casting them from the bridge, these corrupters of the holy faith--Polnoe sobranie rus letopisey 4 (Sofia Chronicle)

The same account rewritten for modern Russian:

6883 (1375)....

....В тот же год новгородцы ввергли в воду, в Волхов, стригольников еретиков, говоря: «Писано есть в Евангелие, если кто соблазнит одного из малых сих, тому лучше было бы, если бы повесили ему мельничный жернов на шею и потопили его во глубине морской».--История Российская. Части 2:54, Василий Татищев

That same year, the Novgorodians cast the Strigolnik heretics into the water, into the Volkhov, saying: ‘It is written in the Gospel, if anyone causes one of these little ones to stumble, it would be better for him to have a millstone hung around his neck and be drowned in the depths of the sea.’"--Russian History 2:54 by Vasiliy Tatischev (AI translation) 

 The last account occurred before any Latin influence and translations on treatise on handling heretics. However, the next account there is evidence it was the Russian Church using Spanish writings on their inquisition against crypto-Jews.

Catholic heresy, Isidore tries to convince Russia to accept the Council of Florence to reunite with the Papacy, he is sent off to confinement in an Orthodox monastery presumably for the rest of his life for refuse to renounce the "Latin heresy":

(1441) 6949 

Исидор осужден. Тогда все епископы русские, которые были тогда в Москве и, слышав, прежде молчали, как спящие и не ведающие писания, ни силы, и ныне возбудились, и все с ними князи, и бояре, и множество людей вспомянули и уразумели законы прежние от апостолов и святых соборов, на которых стоит церковь греческая, начали говорить от святого писания и звать Исидора еретиком. И тогда князь великий Василий Васильевич возрадовался о согласии епископов своих, и князей, и бояр, и всех православных христиан, и повелел ему пребывать в монастыре, до тех пор пока не изыщет о нем по священным правилам святых апостолов и святых семи соборов святых отцев, чтобы так истинным судом правды пред архиепископами и епископами, пред всем священным собором обличить ересь его, что да усрамится и отложит латинские соединения и согласия ересные, и повинуется, и покается, и милость получит. Исидор же, злой ереси латинской насытившись, никак же не восхотел отлучиться от латинского согласия и соединения, нисколько повиноваться не восхотел и не послушал великого князя и всего священного собора. И приставил к нему князь великий приставов своих, и повелел его стеречь, да отлучится от латинского соединения и согласия, и обратится, и покается, и милость получит; так жил в монастыре у Чуда за стражей.-- История Российская. Части 2-4:56

Isidore Condemned. Then all the Russian bishops who were in Moscow at that time, who had previously remained silent as if asleep and unaware of scripture or its power, now awoke. Together with them, the princes, boyars, and a multitude of people recalled and understood the ancient laws from the apostles and holy councils upon which the Greek Church stands. They began to speak from holy scripture and call Isidore a heretic. And then Grand Prince Vasily Vasilyevich rejoiced at the agreement of his bishops, princes, boyars, and all Orthodox Christians, and ordered him to remain in a monastery until he could be judged according to the sacred canons of the holy apostles and the seven holy councils of the holy fathers, so that by a true judgment of justice before the archbishops, bishops, and the entire holy council, his heresy might be exposed. This was so that he might be ashamed, renounce the Latin unions and heretical agreements, submit, repent, and receive mercy. But Isidore, steeped in the wicked Latin heresy, refused entirely to abandon the Latin agreement and union, showed no willingness to submit, and did not heed the grand prince or the entire holy council. The grand prince appointed guards to watch him and ordered them to keep him under surveillance, so that he might renounce the Latin union and agreement, turn back, repent, and receive mercy. Thus, he lived in the Chudov Monastery under guard.--Russian History 2-4:56 (AI translation)

In 1490/1491, there are two separate versions for this apparently, one Moscow based (Nikon Chronicle) and the other Novgorad based (Novgorod Chronicle), one account might suggest the Archbishop rejected the synod's decision to spare from executing the heretics, and forced them to wear flaming helmets which may or may not have killed them.

 Then we see:

 Here is another record of the council, a 1491 redaction recording the heretics denying the Eucharist is Christ, denying Christ as being consubstantial to the Father, deny icons, Judazing, reject the traditional weekly fast days, the punishment is exile:

В лъто 6999 повелъниемъ благовърнаго и христолюбиваго великаго князя Ивана Васильевичя всея Руси сшедшимся в православныи град Москву боголюбивым архиепископом и епископом, благовърныи же и христо- любивыи князь великыи Иванъ Васильевичь възвъщаа2 имъ о избрании митрополичи, 3 и архиепископъ Тихон Ростовскыи и Нифонтъ Суздальскыи, Семионъ Рязанскыи, Васианъ Тверскыи, Прохор Сарьскыи, Филофеи Пермъскыи. А новгородцкыи архиепископъ Генадеи присла свою грамоту къ братии своеи архиепископу4 и епископомъ, глаголя: «Благословенъ богъ, его же въсхощет, // и пречистаа мати божиа и великые чюдотворци, тако же и государь нашъ князь великыи Иван Васильевич всея Руси и вы, братиа моя православные архиепископы и епископы и весь священныи събор рускиа митрополиа, тои всъмъ нам будеть отецъ и учитель, и аз с вами, всему5 православному христианству пастырь и учитель, и аз с вами, съ6 своею братию съ архиепископом и епископы, о том великомъ божественом дъле въ единои волъ и хотънии». И по благодати божии и по избранию Святого Духа, и изволениемъ благовърнаго и христолюбиваго великаго князя Ивана Васильевича всея Руси и всъхъ православных епископъ, и всего освящен- наго събора Руские митрополиа избраша архимандрита симоновского Зо- симу, яко достоина суща управляти богомъ порученное ему стадо. И възве- денъ же на двор митрополич месяца септября 19 день, а поставленъ митрополит всея Руси того месяца 26 в неделю. Того же месяца 28 прииде к великому князю посол из Чагадаи Урусь богатырь от Усеин салтана о любви и о дружбъ. Тое же осени октября 167 по повелънию благочестиваго и христолюбиваго, истиннаго православию поборника, великаго князя Ивана Васильевича государя всея Руси самодръжца съборовали господинъ пресвященныи митрополитъ Зосима всея Руси и съ всъми архиепископы и епископы, и с ыгумены, и с старцы духовными, и с протопо//пы, и с свя- щенници, и з диаконы, и съ всъм священным събором Рускиа митрополиа на развратников въры христианьстъи, на Захариа черньца и на его това- рыщев, на новгородцкого протопопа Гаврила и на Дениса попа архаггель- скаго, и на Максима попа иваньского, на Василия попа покровского 1–и на Макара диакона нико[ль]ского, –1 и на Гридю диака борисоглъбьского, на Васюка зятя Денисьева, на Самуху диака никольского и на их единомы- слениковъ, хотящих развратити честную и непорочную въру православ- ную, еже въ Христа бога нашего, в Троици славимаго, и погубити Христово стадо православное христианство, но не възмогоша, сами сътрошася, и вся мудрость их поглощена бысть. Глаголющимъ же имъ про господа нашего Исуса Христа сына божиа: «Како может богъ на землю снити и от девы родитися, яко человекъ, но ин есть тако, яко пророкъ бъ и подобен Моисъю, и не равен богу и Отцу». И не въроваху же, еже от пречистыа девы бого- родица рожеству еа, ни въскресению его, ни на иконах написанному образу по человечеству господа нашего Исуса Христа сына божиа не поклоняхуся, ни пречистыа образу, ни святым его угодником, но хуляще и ругающеся, глаголаху: «То суть дъла рукъ человеческых, уста имуть и не глаголють», и прочее, и подобни им да будут творящеи я, и вси надъющеся на ня. Тако же и божественую службу свершающе, ядше и пивше, и тъло Христово ни въ что же вмъняюще, яко простъ хлъбъ, и кровь Христову, яко просто вино. И иные // ереси многы творяще противно правилом святых апостолъ и святых отецъ, но болшее ветхаго закона держахуся: по июдеискы Пасху праздноваху, в среду и в пяток мясо и млеко ядяху. И иные дъла не- подобныя еретииская творяху, их же не мощно и писанию предати. И мно- гых простыхъ людеи прельстиша своими скверными ересми, и на соборъ перед великым князем и перед митрополитом, и пред архиепископомъ, и пред епископы, и пред всъмъ священнымъ събором тъх своих ересеи, скверных дълъ, запръшася и быша яко въ изступлении ума. 

Благовърныи же и христолюбивыи истинныи православию поборникъ, яко же вторыи царь Костянтин, князь великыи Иванъ Васильевич государь всея Руси самодръжец съ отцемъ своим святъишимъ митрополитомъ Зосимою и съ архиепископы, и епископы, и съ всъмъ священным събором Рускиа митрополиа, обыскавъ их скверные ереси и по архиепископлевым Генадиевым подлинникомъ, и по московскимъ свидътельством, тъхъ еретиков, Захарию черньца и сь его предреченными товарыщи и единомысленикы их по правилом святых апостолъ и святыхъ отецъ от святыа съборныа церквъ отлучиша, из сану извергоша и проклятию предаша, и в заточение ихъ послаша, а чистую и непорочную православную въру христианскую яснъ утвердиша и прославиша святую Троицу, въ едином божествъ нераз- дълну и несъзданну въ трех // съставех: Отца славяще, Сына въспъвающе и Духу Святому покланяющеся, Троицъ въ единици, единицы въ Троицы, сердцемъ и усты исповъдающе в въкы. Аминь.--СОКРАЩЕННЫЙ СВОД--РЕДАКЦИИ 1491 . (ГИМ, СИН. 963". "Abbreviated Compilation" of the 1491 Redaction (State Historical Museum, Synodal Manuscript 963)

"In the year 6999, by the command of the pious and Christ-loving Grand Prince Ivan Vasilyevich of all Russia, the God-loving archbishops and bishops gathered in the orthodox city of Moscow. The pious and Christ-loving Grand Prince Ivan Vasilyevich announced to them the selection of a metropolitan. And [present were] Archbishop Tikhon of Rostov, Nifont of Suzdal, Simeon of Ryazan, Vassian of Tver, Prokhor of Sarai, and Philotheus of Perm. But the Novgorod Archbishop Gennady sent his letter to his brethren, the archbishops and bishops, saying: 'Blessed be God, whom He wills, // and the most pure Mother of God and the great miracle-workers, as well as our sovereign Grand Prince Ivan Vasilyevich of all Russia and you, my orthodox brethren, archbishops and bishops, and the entire sacred council of the Russian metropolitanate—he will be a father and teacher to us all; and I, with you, a shepherd and teacher to all orthodox Christianity; and I, with you, together with my brethren the archbishops and bishops, in this great divine matter, are of one will and desire.' And by the grace of God, by the election of the Holy Spirit, and by the choice of the pious and Christ-loving Grand Prince Ivan Vasilyevich of all Russia, and all the orthodox bishops, and the entire consecrated council of the Russian metropolitanate, they chose the Simonov Archimandrite Zosima as worthy to govern the flock entrusted to him by God. And he was elevated to the metropolitan court on the 19th day of September, and installed as Metropolitan of all Russia on the 26th of that month, a Sunday. On the 28th of that same month, an envoy from Chagatai, Urus Bogatyr, came to the Grand Prince from Sultan Usein concerning love and friendship. That same autumn, on October 17, by the command of the pious and Christ-loving true champion of Orthodoxy, Grand Prince Ivan Vasilyevich, sovereign and autocrat of all Russia, a council was held with the lord Most Holy Metropolitan Zosima of all Russia, together with all the archbishops and bishops, and with abbots, spiritual elders, protopopes, priests, deacons, and the entire sacred council of the Russian metropolitanate, against the perverters of the Christian faith: Zechariah the monk and his companions, the Novgorod protopope Gabriel, Denis the priest of the Archangel [Cathedral], Maxim the priest of Ivanovo, Vasily the priest of Pokrovskoe, Makar the deacon of St. Nicholas, Gridya the clerk of Borisoglebsk, Vasyuk the son-in-law of Denis, Samukha the clerk of St. Nicholas, and their like-minded followers, who sought to pervert the honorable and unblemished orthodox faith in Christ our God, glorified in the Trinity, and to destroy Christ’s flock of orthodox Christianity. But they could not prevail; they shattered themselves, and all their wisdom was swallowed up. They spoke of our Lord Jesus Christ, the Son of God, saying: 'How can God descend to earth and be born of a virgin as a man? Rather, He was another, like a prophet, similar to Moses, and not equal to God and the Father.' And they did not believe in His birth from the most pure Virgin Mother of God, nor in His resurrection, nor did they venerate the image of our Lord Jesus Christ, the Son of God, painted on icons according to His humanity, nor the most pure [Virgin’s] image, nor His holy saints, but blaspheming and mocking, they said: 'These are the works of human hands; they have mouths but do not speak,' and so forth, and let those who do likewise and all who trust in them be like them. Likewise, while performing the divine service, eating and drinking, they regarded the Body of Christ as nothing, as mere bread, and the Blood of Christ as mere wine. And they committed many other heresies contrary to the rules of the holy apostles and holy fathers, but most of all they adhered to the old law: they celebrated Passover in the Jewish manner, ate meat and dairy on Wednesdays and Fridays. And they performed other unseemly heretical deeds, which cannot even be committed to writing. And they seduced many simple people with their vile heresies, and at the council before the Grand Prince, the metropolitan, the archbishops, the bishops, and the entire sacred council, they denied those heresies and vile deeds, and were as if out of their minds."

"The pious and Christ-loving true champion of Orthodoxy, like a second Tsar Constantine, Grand Prince Ivan Vasilyevich, sovereign and autocrat of all Russia, together with his father, the most holy Metropolitan Zosima, and with the archbishops, bishops, and the entire sacred council of the Russian metropolitanate, having investigated their vile heresies according to the authentic documents of Archbishop Gennady and the testimonies of Moscow witnesses, excommunicated those heretics—Zechariah the monk, along with his aforementioned companions and like-minded followers—from the holy conciliar church according to the rules of the holy apostles and holy fathers, stripped them of their rank, condemned them to a curse, and sent them into exile; and they clearly affirmed and glorified the pure and unblemished Orthodox Christian faith, and praised the Holy Trinity, indivisible and uncreated in one divinity, in three [persons], proclaiming: glorifying the Father, extolling the Son, and bowing to the Holy Spirit, the Trinity in unity, the unity in the Trinity, confessing with heart and lips forever. Amen."--Translation of "Abbreviated Compilation" of the 1491 Redaction (State Historical Museum, Synodal Manuscript 963)

The following represents the "Nikon Chronicles" version of the event with birchbark helmets being lit on the heads of heretics by the Archbishop:

6999 (1491)....Той же осенью октября в 17 день повелением великого князя Иоанна Васильевича всея Руси был собор в Москве на богохульников, лжеучителей и ругателей святых икон и всем таинствам церковным противников, которых прислал из Великого Новгорода архиепископ Геннадий к митрополиту Геронтию, уличенных в богоотступничестве и лжеучительстве жидовского закона, извещая, что они ругали святые иконы и все святые тайны церковные. А ранее писал он, Геннадий, к великому князю, что в Новгороде великая крамола. И князь великий их, крамольников, велел вывести по иным городам, как прежде сказано, а сих еретиков привезли, когда умер уже Геронтий митрополит. Сия ересь началась, когда был в Новгороде князь Михаил Олелкович киевский. Тогда пришел с ним жидовин, именем Схарина, тот проклятый имел язык свой, словно уд, весьма сладкоречивый, и слова его все Библиею были преисполнены, образ жития его являлся целомудренным и кротким, но внутри полон смрада и нечистоты. Тот злоковарный многих тогда в Новгороде слабых смутил и жидовствовать прельстил. И хотя тот враг в Новгороде с иными казнен был от великого князя Иоанна Васильевича всея Руси, но еще не угас огонь тот ядовитый, ибо не все те богоотступники во время гнева погибли; и останки те начали множиться, поскольку вселился во многих сатана, и начали святое Евангелие отвергать, в басню его вменять. И сим не только мирских и неучей, но многих и от священства превратили, дошло даже то зло до Москвы, что слышав симоновский архимандрит Зосим от служащего дьякона прельстился, и внял безумию сему, и начал тайно жидовствовать. После Геронтия же митрополита сообщник его дьяк Истома сольстил великого князя сего Зосима возвести на митрополию русскую; и через малое время возведен был за неведение проклятого в нем богоотступства. И князь великий особенно поторопился из-за собора на привезенных тех богоотступников, думая, что без митрополита собору быть не пристойно, и вскоре повелел собору быть. На нем же архиепископ ростовский Тихон, епископ суздальский Нифонт, рязанский Симеон, тверской Вассиан, сарайский Прохор, пермский Филофей, сергиевский игумен Афанасий и прочие архимандриты, игумены, протопопы, дьяконы и чернецы, председательствовал же князь великий Иоанн Иоаннович. И было на соборе тому рассмотрение и многие расспросы, но Зосим никак не проявился, ибо скрылся волк лицемерством своим в одежду овчую; и когда все решили, что все сожечь по достоинству будет, когда же дошла очередь сказать до Зосимы митрополита, тот сказал: «По достоинству будет меня проклятию предать и сослать в Новгород на покаяние под стражу, так как мы от Бога не поставлены на смерть осуждать, но грешных обращать к покаянию». Были же те богоотступники осуждены проклятию: Захар чернец, Гаврила протопоп, Денис поп, Максим поп, Василий поп, Макар поп, Гридя дьяк, Васюк, зять Денисов, Самоха дьяк и некоторое количество от простых; и послали их в Новгород под стражею. Владыка же Геннадий, слышав то, ужаснулся и хотя не знал Зосимы богоотступника, но сказал: «Некто был на том соборе согласник сему злу». И послав, повелел их далеко за градом остановить, и поделал им шлемы берестяные, а платье их посмолил, и посажав на клячи бездельные лицом к хвосту, велел же им с обоих сторон мешки великие наложить и на мешках написал так: «Вот воин сатаны». И провезли их чрез град, а за градом повелел шлемы зажечь на них; и так все те хульники христианские изгибли. Но еще зол сосуд и головня содомская остался тот Зосим в Москве на митрополии, который потом за такое басурманство и богоотступление, как прах, исчез, и память его погибла с шумом. Архиеп. Тихон ростовский. Еп. Авраамий коломенский. Той же зимой декабря в 18 день в четверг произведен Ростову на архиепископство Тихон....--История Российская. Татищев Василий Никитич

"6999 (1491). ....That same autumn, on October 17, by order of Grand Prince Ivan Vasilyevich of All Russia, a council was held in Moscow against blasphemers, false teachers, and mockers of holy icons and all church sacraments—opponents whom Archbishop Gennady had sent from Great Novgorod to Metropolitan Geronty, having been convicted of apostasy and false teachings of the Jewish law. Gennady reported that they mocked holy icons and all church mysteries. Earlier, Gennady had written to the Grand Prince about a great sedition in Novgorod. The Grand Prince ordered those seditionists to be dispersed to other cities, as previously mentioned, and these heretics were brought after Metropolitan Geronty’s death. This heresy began when Prince Mikhail Olelkovich of Kyiv was in Novgorod. At that time, a Jew named Skharina arrived with him—a cursed man with a tongue like a serpent, exceedingly eloquent, his words steeped in Scripture, his manner of life appearing chaste and meek, though inwardly full of stench and impurity. That treacherous one swayed many weak souls in Novgorod and enticed them to Judaize. Although that enemy was executed in Novgorod along with others by order of Grand Prince Ivan Vasilyevich of All Russia, the poisonous fire did not fully die out, for not all those apostates perished during the time of wrath; their remnants began to multiply, as Satan had taken root in many. They started rejecting the Holy Gospel, deeming it a fable. This not only corrupted laypeople and the unlearned but also turned many from the priesthood, and the evil even reached Moscow. Hearing of this, Simonov Archimandrite Zosima was swayed by a serving deacon, succumbed to this madness, and began secretly Judaizing. After Metropolitan Geronty’s death, his accomplice, the clerk Istoma, persuaded the Grand Prince to elevate this Zosima to the Russian metropolitanate; shortly thereafter, he was installed, his cursed apostasy unknown. The Grand Prince hastened this especially because of the council against those brought apostates, believing it improper for a council to convene without a metropolitan, and soon ordered the council to take place. At it were Archbishop Tikhon of Rostov, Bishop Nifont of Suzdal, Simeon of Ryazan, Vassian of Tver, Prokhor of Sarai, Philotheus of Perm, Sergius Abbot Athanasius, and other archimandrites, abbots, protopopes, deacons, and monks, presided over by Grand Prince Ivan Ivanovich. There was much examination and interrogation at the council, but Zosima did not reveal himself, for the wolf hid his hypocrisy in sheep’s clothing. When all agreed that burning them would be just, it came to Metropolitan Zosima’s turn to speak, and he said: 'It would be fitting to subject me to a curse and send me to Novgorod for repentance under guard, for we are not appointed by God to condemn to death but to turn sinners to repentance.' Those apostates were condemned to a curse: Zechariah the monk, Gabriel the protopope, Denis the priest, Maxim the priest, Vasily the priest, Makar the priest, Gridya the clerk, Vasyuk (Denis’s son-in-law), Samokha the clerk, and some common folk; they were sent to Novgorod under guard. Hearing this, Archbishop Gennady was horrified and, though unaware of Zosima’s apostasy, said: 'Someone at that council was complicit in this evil.' He ordered them stopped far outside the city, made them birchbark helmets, smeared their clothes with pitch, seated them backward on worthless nags with large sacks on both sides inscribed: 'This is Satan’s warrior.' They were paraded through the city, and beyond it, their helmets were set ablaze on them; thus, those Christian blasphemers perished. Yet that vessel of evil and Sodomite ember, Zosima, remained in Moscow on the metropolitan throne, later vanishing like dust for such Muslim-like apostasy, his memory perishing with infamy. Archbishop Tikhon of Rostov. Bishop Avraamy of Kolomna. That same winter, on December 18, a Thursday, Tikhon was appointed Archbishop of Rostov....--AI translation of Russian History in All Its Fullness by Vasily Nikitich Tatishchev

The following is an excerpt from the Nikon Chronicles recounting the execution of heretics approved of by a 1504 Moscow Synod:

Here is a snippet taken from the old Russian text taken from the Russian Chronicles:

Nikon Chronicle (Letopisets Nikonovskii) Volume 12 in the Polnoe Sobranie Russkikh Letopisey (PSRL) or Том XII. Летописный сборник, именуемый Патриаршею или Никоновскою летописью

Here is a digitized modernized version of the text taken from Russia statehistory.ru by

Vasily Tatishchev’s History of Russia (Istoriya Rossiyskaya)

7013 (1505).... 

О казни еретиков. Той же зимой князь великий Иоанн Васильевич и сын его князь великий Василий Иоаннович всея Руси с Симоном, митрополитом всея Руси, и с епископами, и со всем собором выискали еретиков и повелели лихих смертною казнью казнить. И пожгли их в клетке: дьяка Волка Курицына, да Митю Коноплева, да Ивашку Максимова, декабря 24; а Некрасу Рукавову повелели язык урезать и в Новгороде Великом сожгли его. И той же зимой архимандрита Кассиана юрьевского сожгли, и его брата, и иных многих еретиков сожгли, а иных в заточение сослали, а иных по монастырям. --Vasily Tatishchev’s History of Russia (Istoriya Rossiyskaya) https://statehistory.ru/books/Vasiliy-Tatishchev_Istoriya-Rossiyskaya--CHasti-2-4/62

On the execution of heretics. That same winter, Grand Prince Ivan Vasilyevich and his son, Grand Prince Vasily Ivanovich of All Russia, together with Simon, Metropolitan of All Russia, and the bishops, and the entire council, investigated the heretics and ordered the wicked ones to be executed with death. And they burned them in a cage: the clerk Volk Kuritsyn, Mitya Konoplev, and Ivashka Maximov, on December 24; and Nekras Rukavov was ordered to have his tongue cut out and was burned in Great Novgorod. And that same winter, Archimandrite Kassian of Yuryev was burned, along with his brother and many other heretics, while some were sent into exile, and others were dispatched to monasteries.--Vasily Tatishchev’s History of Russia (Istoriya Rossiyskaya). Volume XII, year 

7013  (AI translation)

To be continued. 

Justinian Code on heresy

This article is in response to Fr. Ambrose M. an online hieromonk claiming Catholics saints we defended execution for heresy are in Hell. 

Far from being spot free from harsh treatment of heretic, the Eastern Church and Eastern Emperor did support capital punishment for certain heresies and religious crimes. Here are examples from Emperor Justinian alone.

The Orthodox Saint Emperor Justinian, his code states that Manichaeans are to be executed:

We permitted the heretics to assemble and have their own name for this reason: that, ashamed by Our forbearance, they may come to their senses and turn to the better of their. own accord. 1. But an unbearable audacity has possessed them, and, disregarding the sanction of the law, they have insinuated themselves into clerical posts which, as the very words of the imperial decrees manifestly declare, they may no longer hold. 2. We call heretics others, such as the execrable Manichaeans and their ilk, who ought not to be named here nor indeed anywhere and defile whatever they touch. 3. The Manichaeans, then, as We have said, shall accordingly be driven out, nor shall anyone suffer even their name (to remain) or do nothing if someone infected with this godlessness should live in the same place as the others; but any Manichaean found anywhere in the world shall be subjected to extreme punishments. 4. As for the other heretics, whatever their error or name (for We call everyone who does not adhere to the Catholic Church and our Orthodox and Holy Faith a heretic), and also as regards the pagans (Hellenes), who attempt to introduce the worship of many gods, and the Jews and Samaritans: We strive not only to revive the statutes of existing laws and to strengthen them by this law, but also to enact more, whereby the security, honor, and prestige of the adherents of the Holy Faith may be increased. 5. All can observe, We have said, how those who do not rightly worship God shall also be deprived of their earthly goods.--The Codex of Justinian: A New Annotated Translation, with Parallel Latin and Greek Text Based on a Translation by Justice Fred H. Blume. First Book, 5.12, page 203. (2016). United Kingdom: Cambridge University Press.

 Public lectures which can undermine the faith are prohibited, with different punishments including execution:

Emperor Marcian Augustus to Palladius, Praetorian Prefect. pr. No clergyman or member of the imperial service, or any person of any status, shall hereafter attempt to lecture on the Christian faith before crowds assembled to listen, thereby seeking to foment disorder and treachery 1. For whoever strives to revisit and publicly discuss questions already decided and correctly settled, insults the judgment of the Most Holy Synod. For it is recognized that the decisions concerning the Christian faith, made at Our behest by the bishops who convened at Chalcedon, are in accord with the teachings of the Apostles and the decrees of the 318 and 150 holy fathers. 2. Punishment shall not be lacking for those who disregard this law, for they not only act contrary to the rightly expounded faith, but also, by such strife, profane the venerable mysteries before the eyes of Jews and Pagans. 3. If a clergyman, therefore, dares to discuss religion in public, he shall be expelled from the community of the clergy; if he holds a position in the imperial service, he shall be stripped of his rank (cingulum), All others guilty of this crime shall, if they are free men, be banished from this Most Sacred City and shall be subjected to appropriate punishments in accordance with judicial vigor; if they are slaves, however, they shall be stricken with the severest punishments (death)--The Codex of Justinian: A New Annotated Translation, with Parallel Latin and Greek Text Based on a Translation by Justice Fred H. Blume. 

First Book, 1.4. page 19. United Kingdom: Cambridge University Press.

A general condemnation of all heretics that they cannot pray on Roman soil with a remained Manichaeans are not to be allowed to live. 

Emperor Theoposius Augustus and VALENTINIAN Caesar to Florentius, Praetorian Prefect. pr. The Arians and Macedonians, Pneumatomachians and Apollinarians and Novatians or Sabbatians, Eunomians, Tetradites or Tessarescaedecatites, Valentinians, Papianists, Montanists or Priscillianists or Phrygians or Pepuzites, Marcianists, Borborians, Messallians, Eutychites or Enthusiasts, Donatists, Audians, Hydroparastates, Tascodrogites, Batrachites, Hermeiecians, Photinians, Paulians, Marcellians, Ophites, Encratites, Apotactites, Saccorphors, and those who have descended to the basest criminal iniquity, the Manichaeans, shall have no right to gather and pray anywhere  on Roman soil.

1. The Manichaeans shall be expelled from the cities and delivered up to capital punishment"? for there must be no place left them in which they might do insult to the very elements....property...any way whatsoever...where they meet by the permission or connivance of the owner, which shall be confiscated for the venerable Catholic Church; or concerning a procurator who does this without the knowledge of the owner, which procurator shall suffer a fine....

2. So that they neither meet in public nor build themselves pseudo-churches...they must be checked by all... means, with the aid of the curias, defenders, and governors, under threat of a fine of 20 pounds of gold.

3. The laws, too, which have been promulgated concerning the imperial service, various punishments, and sundry heretics, shall remain in full force...--The Codex of Justinian: A New Annotated Translation, with Parallel Latin and Greek Text Based on a Translation by Justice Fred H. Blume. First book, 5.5. Page 193 United Kingdom: Cambridge University Press.

Execution is decreed for false converts or backsliders: 

(Emperor JUSTINIAN Augustus ...). pr. Since some have been found who, possessed by the error of the unholy and vile pagans...knowing that they abandoned the worship of the true and only God and, in their insane error, offered sacrifices to idols and celebrated feasts replete with every iniquity, We subjected those who had committed these sins after being deemed worthy of holy baptism - rather mercifully - to appropriate punishment according to the crimes proved against them; but henceforth...We declare before all that those who have become Christians and deemed worthy of holy and saving baptism, for whatever length of time, if they are found still to adhere to the error of the pagans, shall be subjected to the ultimate punishments....

For if such a person should be found here or in the provinces, and he does not hasten to Our most holy churches with his wives (sic) and children, as has been said, he shall undergo the penalties indicated above; the Treasury shall claim their property and they themselves shall be sent into exile. 4. If anyone hiding in Our Empire should be caught performing sinful sacrifices or idolatry, he shall be subjected to the ultimate punishments to which the Manichaeans - which is as much as to say the Borborites — are deservedly subject; for We judge the latter to be like the former.--The Codex of Justinian: A New Annotated Translation, with Parallel Latin and Greek Text Based on a Translation by Justice Fred H. Blume. First Book, 11.10. Page 245. United Kingdom: Cambridge University Press. 

The Justinian repeats the punishment of execution multiple times for Manichaeans!

Pope Gregory the Great, Emperor Trajan and praying for the damned

This article discusses the legend that Pope Gregory prayed for the salvation of the damned soul of the long dead Emperor Trajan--resulting in the Emperor's salvation. The legend, which seems almost certainly apocryphal, has had a big impact in the Orthodox Church's doctrines and practices concerning the dead and Hell. This implication seem to justify practices like rejecting private revelation as basis for doctrine, and making such things only private devotions, and would seem to be another reason the Second Vatican Council's efforts to remove legends (especially ones for the basis for certain saints) from the Roman Calendar was justified (though Gregory the Great is recognized as a saint without respect to this story).

In the Middle Ages a story floated around that Pope Gregory the Great (died March 12, AD 604) when thinking about the pagan Emperor Trajan was so moved by his justice and morality that cried for the Emperor and he was released from Hell or got a mitigated damnation, some say the Emperor resurrected, accepted the faith, then died again and went to heaven. The earliest, most well-known accounts (Whitby, Pseudo-Paul the Deacon, Pseudo-Damascene) has God telling the Pope to not make this request for a pagan/impious ever again.

However, Eastern Orthodox apologists and some theologians appeal to this story (in addition to the Nestorian bishop "St" Isaac the Syrian's comments on Hell, despite his comments being based on the writings of the anathematized Theodore of Mopsuestia) as evidence the doctrine of universal reconciliation was not totally condemned at the time of Justinian in the synod of Constantinople 543, or that at least some of those that are damned, having died in mortal sin, can be saved after death by prayers, though the story says not to do this.

The earliest written account attributed to an anonymous monk from the Whitby Abbey in England several generations later reads:

"Some of our people also tell a story related by the Romans of how the soul of the Emperor Trajan was refreshed and even baptized by St. Gregory's tears, a story marvelous to tell and marvelous to hear. Let no one be surprised that we say he was baptized, for without baptism none will ever see God; and a third kind of baptism is by tears. One day as he was crossing the Forum, a magnificent piece of work for which Trajan is said to have been responsible, he found on examining it carefully that Trajan, though a pagan, had done a deed so charitable that it seemed more likely to have been the deed of a Christian than a pagan. For it is related that, as he was leading his army in great haste against the enemy, he was moved to pity by the words of a widow, and the emperor of the whole world came to a halt. She said, 'Lord Trajan, here are the men who killed my son and are unwilling to pay me recompense.' He answered, 'Tell me about it when I return. and I will make them recompense you.' But she replied, 'Lord, if you never return, there will be no-one to help me.' Then, armed as he was, he made the defendants pay forthwith the compensation they owed her, in his presence. When Gregory discovered this story, he recognized that this was just what we read about in the Bible, 'judge the fatherless, plead for the widow. Come now and let us reason together, saith the Lord.' Since Gregory did not know what to do to comfort the soul of this man who brought the words of Christ to his mind, he went to St Peter's Church and wept floods of tears, as was his custom, until he gained at last by divine revelation the assurance this his prayers were answered, seeing that he had never presumed to ask this for any other pagan.--The Earliest Life of Gregory the Great, Chapter 29. page 127. Written by an Anonymous Whitby monk c. AD 680-704. Translated by Bertram Colgrave. 1985.

This, the oldest version of the account extant, is largely unknown to modern audiences Orthodox or Catholic. Notice this account points to the virtues of Emperor Trajan and seems ignorant of his atrocities in killing Christians. A commentary suggests the story of the widow demanding recompense is out of place:

""Her son, she says, has been murdered; she has the perpetrators in hand; but they refuse to pay the recompense: we are in the realm of the Germanic wergeld."--The Unbounded Community: Papers in Christian Ecumenism in Honor of Jaroslav Pelikan The Virtuous Pagan, Page 47 

 A version of the story was retold by John the Deacon in a biography about Pope Gregory the Great commissioned by Pope John VIII in the ninth century is as follows (unfortunately I cannot find a translation):

AI translation:

It is also read in the same English Churches that Gregory, passing through the Forum of Trajan, which Trajan himself had once adorned with the most beautiful buildings, recalled and marveled at the judgment by which Trajan had comforted a widow. This is, as it is handed down by earlier accounts, indeed the case. At a certain time, as Trajan was hastening most urgently to prepare for an impending war, a widow came forward, weeping bitterly, and said: "My innocent son was killed during your reign; I beg you, since you cannot restore him to me, to deign to legally avenge his blood." And when Trajan responded that, if he returned safely from the battle, he would fully avenge him, the widow said: "If you die in battle, who will guarantee this for me?" Trajan said: "He who will rule after me." The widow replied: "And what will it profit you if another does justice for me?" Trajan answered: "Indeed, nothing." And the widow said: "Is it not better for you to do justice for me and receive your reward for it, rather than passing this on to another?" Then Trajan, moved equally by reason and compassion, dismounted from his horse and did not depart until he had personally resolved the widow’s imminent case. 

It is said that Gregory, recalling the gentleness of this judge, reached the Basilica of Saint Peter the Apostle. There, he wept so long over the error of such a merciful prince until, on the following night, he received a response that his prayers for Trajan had been heard, but that he should no longer pour out prayers for any other pagan. However, while no one doubts the earlier miracles of the Romans, regarding this story read among the Saxons—that Trajan’s soul was freed from the torments of hell by Gregory’s prayers—there seems to be particular doubt, especially because such a great teacher would never presume to pray for a pagan. In the fourth book of his Dialogues, he taught that the same reason why the saints do not pray for sinners condemned to eternal fire at the future judgment applies now as well: it is why holy men do not pray for deceased infidels and the impious. Yet they fail to notice that it is not recorded that Gregory prayed for Trajan, but only that he wept. For indeed, though Gregory did not pray, he could have been heard through his weeping, just as Moses, though silent in his sorrow, seemed to cry out, to whom the Lord said with silent lips: "Why do you cry out to me?" (Exodus 14:15). Surely, almighty God searches hearts and minds, and often mercifully grants what a person, though desiring it as a mortal, does not presume to ask. Hence the Psalmist says: "The Lord has heard the desire of the poor, and your ear has heard the longing of their hearts" (Psalm 19:17). 

And it should be noted that it is not recorded that Trajan’s soul was freed from hell and placed in paradise by Gregory’s prayers—something that seems entirely unbelievable because of what is written: "Unless a man is born again of water and the Holy Spirit, he cannot enter the kingdom of heaven" (John 3:3). Rather, it is simply said that his soul was freed only from the torments of hell. This can indeed seem credible, since a soul can exist in hell and, by God’s mercy, not feel its torments, just as the one fire of Gehenna can hold all sinners equally, yet, by God’s justice, it does not burn them all equally. For each person will feel punishment according to the measure of guilt they deserve, by the just judgment of God.----John the Deacon , S. Gregorii Papae Vita (Life of Pope St Gregory) II.44 Patrologia Latina (Migne): Volume 75, 105-106 (written between AD 872-882)

My personal attempt: 

It's read also in the hands of the same English Churches, that Gregory going forth through Trajan's forum, at one time he made beautiful with the most beautiful buildings, his judgement where a widow had been comforted is to be remembered and wondered: what is certainly just as previously received, so he himself had.  At a certain time, Trajan was in a great haste to prepare for an impending war, a certain widow approached [him] mournfully saying: My innocent son, you reign, he is destroyed; I beseech that, because he is to pay me you are not able, his blood legally fit to be avenged.   And Trajan, if he returns safe from battle, will himself use his legal authority for everything in the response. The widow said: If you die in battle, who will give it to me?  Trajan said: He who will rule after me.  The widow said: And what does it profit you if another renders me justice?  Trajan answered: Certainly, nothing.  And the widow: Is it not better for you that you render me justice, and in exchange for that you receive a fee, rather than assign it to another? Then Trajan, moved at the same time by reason and by pity, got down from the horse and did not depart before himself having concluded the trial on the side of the widow. Therefore this kind judgement, they assert Gregory remembered arriving to St Peter the Apostle's basilica; and there so long concerning a wondering as most merciful leader lamenting, till when he encountered a response the following night, for Trajan was heard, tantum for no other pagan offer prayer.  But with concern to the supreme miracle of the Romans which nobody doubts, concerning this it is read among the Saxons, this petition freed Trajan's soul from the torment of hell, for which also is to be seen with very much doubt, which such a size of a doctor in no wise certainly presumes to pray for a pagan; which his fourth book of Dialogues teaches the same is the reason why saints should not pray in future judgement for sinners are condemned to eternal fire; Nor do saintly men on earth pray for deceased infidels and godless people. not considering that it is not read Gregory prayed for Trajan, but only he wept.  For thus with no praying Gregory, wailing could be heard, as Moses with suffering quietly, he could be seen crying, the Lord said to his silent lips: "Why do you cry to me?" (Exodus 14:15).  Without a doubt Almighty God searches unraveling hearts, and often He gives pity, which men although as the flesh desires, but yet do not presume to ask.  Hence the Psalmist: "The Lord has heard the desire of the poor, and the desires of their heart you have heard" (Psalm 9:38).   And it should be noted that it is not read Gregory offered prayers for Trajan's soul to be freed from hell, and placed in paradise, which is completely not credible discern according to that which is written, "unless m a man be born again of water and the Holy Spirit, he shall not enter the Kingdom of Heaven (John 3:5);" but simply said, freed only from the torment of hell (inferno). Which is to say, it could be seen credibly, seeing as in this manner the soul in Hell were availed, and through the mercy of God, Hell's torment is not felt, as a single Gehenna's fire prevails equally detaining all sinners, thus through God's justice all are not able in a like manner burned. But as far as each one deserves blame, God's just judgement only he will feel and punishment.--John the Deacon , S. Gregorii Papae Vita (Life of Pope St Gregory) II.44 Patrologia Latina (Migne): Volume 75, 105-106 (written between AD 872-882) (in process of translating--I am not fluent by any stretch)

Legitur etiam penes easdem Anglorum Ecclesias, quod Gregorius per forum Traiani, quod ipse quondam pulcherrimis aedificiis venustarat, procedens, iudicii eius quo viduam consolatus fuerat recordatus atque miratus sit: quod scilicet sicut a prioribus traditur, ita se habet.  Quodam tempore, Traiano ad imminentis belli procinctum festinanti vehementissime, vidua quaedam processit flebiliter dicens: Filius meus innocens, te regnante, peremptus est; obsecro ut, quia eum mihi reddere non vales, sanguinem eius legaliter vindicare digneris.   Cumque Traianus, si sanus reverteretur a praelio, hunc se vindicaturum per omnia responderet, vidua dixit: Si tu in praelio mortuus fueris, quis mihi praestabit?  Traianus dixit: Ille qui post me imperabit.  Vidua dixit: Et tibi quid proderit, si alter mihi iustitiam fecerit?  Traianus respondit: Utique nihil.  Et vidua: Nonne, inquit, melius tibi est ut tu mihi iustitiam facias, et tu pro hoc mercedem tuam recipias, quam alteri hanc transmittas? Tunc Traianus ratione pariter pietateque commotus, equo descendit, nec ante discessit quam iudicium viduae per semet imminens profligaret. Huius ergo mansuetudinem iudicis asserunt Gregorium recordatum ad sancti Petri apostoli basilicam pervenisse; ibique tandiu super errore tam clementissimi principis deflevisse, quousque responsum sequenti nocte cepisset, se pro Traiano fuisse auditum, tantum pro nullo ulterius pagano preces effunderet.  Sed cum de superioribus miraculis Romanorum sit nemo qui dubitet, de hoc quod apud Saxones legitur, huius precibus Traiani animam ab inferni cruciatibus liberatam, ob id vel maxime dubitari videtur, quod tantus doctor nequaquam praesumeret pro pagano prorsus orare; qui quarto Dialogorum suorum libro docuerit eamdem causam esse cur non oretur a sanctis in futuro iudicio pro peccatoribus aeterno igne damnatis; quae nunc etiam causa est ut non orent sancti homines pro hominibus infidelibus impiisque defunctis; non advertentes quia non legitur pro Traiano Gregorium exorasse, sed tantum flevisse.  Sic enim cum non oraverit Gregorius, plangendo potuit exaudiri, sicuti Moyses cum dolendo taceret, potuit clamasse videri, cui Dominus tacenti labiis: Quid clamas, inquit, ad me (Exod. XIV, 15)?  Nimirum Deus omnipotens corda renesque scrutatur, et frequenter ea misertus concedit, quae homo quamvis ut carnalis desideret, tamen petere non praesumit.  Unde Psalmista: Desiderium pauperum exaudivit Dominus, et desideria cordis eorum audivit auris tua (Psal. XIX, 17).   Et notandum quia non legitur Gregorii precibus Traiani anima ab inferno liberata, et in paradiso reposita, quod omnino incredibile videtur propter illud quod scriptum est: Nisi quis renatus fuerit ex aqua et Spiritu sancto non intrabit in regnum coelorum (Ioan. III, 3); sed simpliciter dicitur, ab inferni solummodo cruciatibus liberata. Quod videlicet potest videri credibile quippe cum ita valeat anima in inferno existere, et inferni cruciatus per Dei misericordiam non sentire, sicuti unus gehennae ignis valet omnes peccatores pariter detinere, sic per Dei iustitiam cunctos non valet aequaliter exurere. Nam uniuscuiusque quantum meruit culpa, iusto Dei iudicio tantum sentietur et poena.--John the Deacon , S. Gregorii Papae Vita (Life of Pope St Gregory) II.44 Patrologia Latina (Migne): Volume 75, 105-106 (written between AD 872-882)

What is clear from John the Deacon is that he cites the fourth book of the Dialogues by Pope Gregory where he says the damned in Gehenna are not to be prayed for--he quotes it as I do later in this article. John the Deacon certainly doesn't believe the Pope prayed for the Emperor.

The story as attributed to Paul the Deacon has been determined to have not but written by him but about 50 years later it was inserted into his text on Gregory the Great, this portion of text is sometimes called "pseudo-Paul":.

"The first edition of this work (Paul the Deacon's vita of Gregory) was published in 1887 and it says nothing about Trajan. The vita of Gregory ascribed to Paul in both the Acta Sanctorum and Migne's Patrologia latina is a pseudonymous and interpolated version written a century later which draws on the intervening vita of Gregory by John the Deacon..."--The Unbounded Community: Papers in Christian Ecumenism in Honor of Jaroslav Pelikan The Virtuous Pagan, Page 47

The interpolated text is translated as follows:

"Also, this same priest, who was very fervent and acceptable to God, on a certain day proceeded through the forum of Trajan, which he knew had been built in an extraordinary manner. And he viewed the monuments of Trajan's clemency, especially that memorable one which commemorates the fact that when this earthly prince surrounded by a group of soldiers once was going on an expedition he had met a very old widow. She was worn out with old age as well as with sorrow and poverty, and he was stopped by her tears and wails. "O most loyal Prince Trajan, behold here are men who have killed my only son, my support and my only comfort. And, wishing to kill me along with him, they refused to pay me any restitution for him." Being in a hurry, he said to her as he passed on, "When I return, tell me this, and I shall render you full justice." Then she said, "Master, and if you do not return, what shall I do?" He listened to this plea and ordered the accused to be brought before him.  Nor, when it was suggested by everyone that he hastened the business, did he move a step from the place until he had arranged that the widow be paid from his purse whatever was decreed by law. And, at length, by prayers and tears of supplication, sorrowing over his misdeeds and moved by inward mercy, he freed the accused from their praetorial bonds not much by his power as by his devotion and leniency. Then the venerable pontiff, moved by grace, began with tearful sighs and supplicant words to quote these prophecies and evangelical maxims; "Thou, O Lord. hast said: 'Judge for the fatherless, defend the widow; and come, and accuse me.' And elsewhere, 'Forgive, and it shall be forgiven you;' be no unmindful, I beseech Thee, that I a most unworthy sinner, on account of the glory of Thy name and on Thy most faithful promise in the case of this devoted man do humbly implore Thy clemency."  And arriving at the tomb of Saint Peter, he prayed there for a long time and wept and was, as it were, overcome by sleep and rapt in ecstacy in which he learned through a revelation that he had been graciously heard. And lest in the future he should presume to seek favors for anyone who had died without holy baptism he was deservedly reproved. In this connection he was allowed to be asked certain things by inquisitive people of imperfect faith and more things by those who believe the truth when it is spoken faithfully. And he was allowed to explain that the things which are or seem impossible to men are easy to God. In this act of divine goodness and power, nevertheless, it seemed desirable that his opinion be honored and disputed by no one."--Pseudo-Paul the Deacon (c 810-840) interpolated in "The Life of Saint Gregory the Great" by Paul the Deacon,c. AD 770-780 translation by SISTER MARY EMMANUEL JONES, R.S.M,

Idem vero perfectissimus et acceptabilis Deo sacerdos, cum quadam die per forum Trajani, quod opere mirifico constat esse exstructum, procederet, et insignia misericordiae ejus conspiceret, inter quae memorabile illud comperiret, videlicet quod cum idem orbis princeps in expeditionem, circumvallatus militum cuneis, pergeret, ibidem obviam habuerit vetustissimam viduam, senio simulque dolore ac paupertate confectam, cujus lacrymis atque vocibus sic compellatur: Princeps piissime Trajane, ecce hic sunt homines qui modo mihi unicum filium, senectutis scilicet meae baculum et omne solatium, occiderunt; meque una cum eo volentes occidere, dedignantur etiam mihi pro eo rationem aliquam reddere. Cui ille festinato, ut res exigebat, pertransiens: Cum rediero, inquit, dicito mihi, et faciam tibi omnem justitiam. Tum illa: Domine, inquit, et si tu non redieris, ego quid faciam? Ad quam vocem substitit, et reos coram se adduci fecit. Neque, cum suggereretur a cunctis accelerare negotium, gressum a loco movit, quousque et viduae a fisco, quod juridicis sanctionibus decretum est, persolvi pro re fecit; demumque supplicationum precibus et fletibus super factis suis poenitentes viscerali clementia flexus, non tam potestate quam precatu et lenitate vinctos, praetorialibus catenis absolvit. Hujus rei gratia compunctus venerabilis pontifex, coepit lacrymosis gemitibus secum inter verba precantia, haec siquidem prophetica et Evangelica revolvere oracula: Tu, Domine, dixisti: Judicate pupillo, defendite viduam; et venite, et arguite me (Isa. I, 17). Et alibi: Dimittite, et dimittetur vobis; ne immemor sis, quaeso, peccator ego indignissimus, propter nomen gloriae tuae, et fidelissimae promissionis tuae, in hujus devotissimi viri facto, pietati tuae humiliter supplico (Marc. VI, 27). Perveniensque ad sepulcrum beati Petri, ibi diutius oravit, et flevit, atque veluti somno correptus in exstasim est raptus, quo se per revelationem exauditum discit; et ne ulterius jam talia de quoquam sine baptismate sacro defuncto praesumeret petere, promeruit castigari. Qua in re, licet a minus perfectae fidei et curiosis quaedam valeant quaeri, et plura ab his qui credunt veritati fideliter dicenti, quae apud homines impossibilia sunt vel videntur, facilia sunt apud Dominum, salubriter explanari, tutius tamen videtur in hoc actu divinae pietatis et potestatis judicium venerari, et a nemine discuti--Pseudo Paul the Deacon, Vita S. Gregorii Magni, Section 27

The most known version of the story is found in pseudo-Damascene, a work previously attributed to St John of Damascus, it goes as follows:

"...Gregory the Dialogist, the senior bishop of Rome, as everybody knows, was a man well known for his righteousness and knowledge. They even say that the divine angel assisted him when he was conducting the liturgy. One day this Gregory, while taking a walk among the stones, stood carefully still and uttered a mighty prayer directed toward the soul-loving Lord for the forgiveness of the sins of Trajan the king. Immediately after saying these things he heard a voice borne to him from God: "I have heard your prayer, and I grant forgiveness to Trajan. But you (singular) should not again put forward prayers addressed to me on behalf of pagans (ασεβων)." And that this story is true and blameless, the whole East and West is witness. Look, this even surpasses what happened to Falconilla. For she was a party to no other evil (beyond idolatry), but Trajan brought about the deaths of many martyrs. You are marvelous, Lord, and marvelous are your works. We praise your incredible goodness of heart, because you always incline toward the love of human beings."--Pseudo-Damascene, "Homily for Meat-Fare Saturday" PGM 95. 261-64 Translated by Jeffrey A. Trumbower in Rescue for the Dead: The Posthumous Salvation of Non-Christians in Early Christianity. Page 145.

Eventually, this story has largely been forgotten in the West. It is mentioned by Dante and St Thomas Aquinas and several other writings up until around the Renaissance, but largely doubted or rejected as absurd by then. The story was discounted by John the Deacon.

It must be noted the story is of similar nature and absurdity to the Seven Sleepers of Ephesus (which was a popular Christian legend that the Quran took up as true), and the legend of St Brenan the Navigator where he tells of Judas being placed on a rock in the Atlantic Ocean as a temporary reprieve from Hell on holy days (only to be thrown back in the rest of the year!).

First and most importantly, it must be noted that Pope Gregory the Great (St Gregory the Dialogist as he is called in the East) explicitly rejected praying for the damned.

The saints in heaven, therefore, do not offer prayers for the damned in hell for the same reason that we do not pray for the Devil and his angels. Nor do saintly men on earth pray for deceased infidels and godless people. And why? Because they do not wish to waste their prayers in the sight of a just God by offering them for souls who are known to be condemned. But if the saints, while still alive and conscious of their own failings, have no compassion on the unjust sinners in hell, if they show no compassion whatever at a time when they realize that their own sins and imperfections are worthy of God's punishment, how much more severely will they look upon the torments of the damned once they are freed from sin and corruption and stand near to their eternal Judge, closely united with Him? In their intimate association with the most just of all judges, the force of His severity will penetrate their minds, and they will be utterly displeased with anything that is out of harmony with the least detail of the eternal law. --Pope Gregory the Great, Dialogue IV, 44 (taken from The Fathers of the Church, Volume 39, translated by Odo John Zimmerman, O.S,B. book four, page 257)

Commenting on this same passage one translator notes:

CHAPTER XLIV. p. 240. This doctrine of St. Gregory's, that the faithful do not pray for the souls of those whom they suppose to be in Hell, is more explicitly stated in the Moralia (lib. xxxiv, cap.19):"The Saints do not pray for the unbelieving and impious that are dead, because they shrink from the merit of their prayer, concerning those whom they already know to be condemned to eternal punishment, being made void before that countenances of the just Judge."  This is curiously inconsistent with the popular legend, first heard in the eight century, that St Gregory, moved by the tale of the Justice and humility of Trajan towards the poor widow whose son had been slain, prayed and obtained that the soul of the Emperor might return from Hell to his body to win his salvation. This inconsistency is noticed by St Thomas Aquinas, who discusses the story at some length (Summa Theologica, III Suppl Q 71, A. 5)----The Dialogues of Saint Gregory the Great Re-edited with an Introduction and Notes by Edmund G Gardner, 2010.notes, page 275

The above mentioned Moralia, Pope Gregory at length argues that Hell is unending,then concerning praying for the damned he states:

"But they say, And where then is their saintship, if they will not pray for their enemies, whom they will then see burning, though it is expressly said to them, Pray for your enemies? (Matthew 5:44) But we reply at once, They pray for their enemies at that time when they are able to convert their hearts to fruitful penitence, and save them by this very conversion. For what else must we pray for our enemies, except that which the Apostle says, That God may give them repentance, and that they may recover themselves from the snares of the devil, by whom they are held captive unto his will? (2 Timothy 2:25-26) And how will prayers be made at that time for them, when they can no longer be in any degree turned from iniquity to works of righteousness? There is, therefore, the same reason for not praying then for men condemned to eternal fire, as there is now for not praying for the devil and his angels who have been consigned to eternal punishment. And this is now the reason for holy men not praying for unbelieving and ungodly men who are dead; for they are unwilling that the merit of their prayer should be set aside, in that presence of the righteous Judge, when in behalf of those whom they know to be already consigned to eternal punishment. But if even now the just when alive do not sympathize with the unjust who are dead and condemned, (when they know that they themselves are still enduring from their flesh that which will be called into judgement,) how much more severely do they then regard the torments of the wicked, when, stripped of every sin of corruption, they will themselves cleave more closely and firmly to righteousness? For the power of severity so absorbs their minds, by means of their cleaving to the most righteous Judge, that they take no pleasure whatever in any thing which is at variance with the strictness of that inward rule.  But because we have made these brief remarks against the followers of Origen, as the opportunity occurred, let us go to the course of exposition...."--St Gregory the Dialogist (Pope Gregory the Great), Moralia, Book XXXIV, XIX, 38 (page 647)

I should also note that Pope Gregory the Great's doctrine on purgatory was that it was solely for venial (minor) sins:

"Each one will be presented to the Judge exactly as he was when he departed this life. Yet, there must be a cleansing fire before judgement, because of some minor faults that may remain to be purged away. Does not Christ, the Truth, say that if anyone blasphemes against the Holy Spirit he shall not be forgiven 'either in this world or in the world to come'(Mt. 12:32)? From this statement we learn that some sins can be forgiven in this world and some in the world to come. For, if forgiveness is refused for a particular sin, we conclude logically that it is granted for others. This must apply, as I said, to slight transgressions."--Gregory the Great[regn. A.D. 590-604], Dialogues, 4:39 (A.D. 594),in FC,39:248

Concerning the eternal nature of damnation, he denounces those that say damnation and punishment ends as making Christ a liar by issuing false threats, which makes it reasonable His promise of rewards are also lies:

"For there are those even now, who neglect to put an end to their sins, for the very reason that they suspect that the future judgements upon them will, some time or another, have an end. To whom we briefly reply, If the punishments of the reprobate will at any time be ended, the joys of the blessed will also be ended at last. For the Truth says by His own mouth, These shall go away into eternal punishment, but the righteous into life eternal. (Matthew 25:45) If, therefore, this is not true which He has threatened, neither is that true which is promised. But they say, He threatened eternal punishment to sinners, in order to restrain them from the perpetration of sins; because He ought to threaten, not inflict, eternal punishments on His creature. To whom we reply at once: If He has made false threats in order to withdraw from unrighteousness, He has also made false promises, in order to encourage to righteousness. And who can tolerate this madness of theirs, who, while they assert in their hair offers that they punishments of the reprobate are terminated, overthrow by their assertion the rewards, and recompenses, of the Elect also? Who can tolerate their madness, who endeavor to establish that that is not true which the Truth has threatened concerning eternal fire, and who, while busy in declaring God to be merciful, are not ashamed to proclaim Him to be false?

But they said, A fault, which has an end, ought not to be punished without end. Almighty God is doubtless just, and that which is not committed with eternal sin, ought not to be punished with eternal torment. To whom we reply at once, that they would say rightly, if the just and strict Judge at His coming considered not the hearts, but only the doings of men. For the wicked have sinned with a limit, because their life had a limit. For they would have wished to live without end, in order that they might continue in their sins without end. For they are more eager to sin than to live; and they therefore wish to live for ever here, in order that they may never cease to sin, as long as they live. It pertains then to the justice of the strict Judge, that they should never be free from punishment, whose mind desired when in this life never to be free from sin; and that no end of punishment should be granted to the wicked, because as long as he was able he wished to have no end to his sin....."--St Gregory the Dialogist (Pope Gregory the Great), Moralia, Book XXXIV: XIX, 38 (page 644)

Secondly, it must be noted that in none of St Gregory's extant writings does he ever mention this miraculous event. Why would he omit such a great work of God, if this in fact happened? Painstaking work efforts have been taken to preserve this writing!

Thirdly, this story appears to have been invented by an anonymous Whitby (England) monk. The version of the story found on Eastern Orthodox websites citing St John of Damascus is actually a pseudopigraphical writing from the 9th to 10th century called now Pseudo-Damascene. This era has a lot of forgeries, this was the same era that the False Decretals were written including the famous "Donation of Constantine." 

"The Unbounded Community: Papers in Christian Ecumenism in Honor of Jaroslav Pelikan" deals at length with the Gregory-Trajan legend and its dubious sources. 

"In the next chapter of the Gregory-Trajan legend we move to the Greek church, to a work erroneously ascribed to the eighth-century theologian John of Damascus but which must date to the late ninth or early tenth century because of it makes use of the vitae Gregorii of both John the Deacon and Pseudo-Paul. The author clearly prefer Pseudo-Paul's version. The text is a sermon encouraging prayer for the dead. Pseudo-Damascene brings forward Thecla and Trajan to make the same points. In each case, the person prayed into heaven was a pagan. Second, God will hear the prayers of ordinary Christians not just those of great saints. And third, the efficacy of the prayers of Thecla and Gregory for their respective pagans is not to be doubted. Given John the Deacon's challenge to the credibility of the Trajan legend, Pseudo-Damascene takes pains to stress its appearance by everyone in the east and west alike. With respect to Trajan, he emphasizes the emperor's virtue; incorrect belief was the only blot on his record. Still, since such pagans can be prayed out of hell and into heaven, how much the more can Christians who have died in the faith be helped by the prayers of their co-religionists. In addition, in opposition to people who say that few were saved in Christ's harrowing of hell, Pseudo-Damascene thinks that the reverse was the case. Many were saved thereby, he asserts, so as long as they lived upright lives...…"--The Unbounded Community: Papers in Christian Ecumenism in Honor of Jaroslav Pelikan The Virtuous Pagan, Page 49

 and, noting the effects of Pseudo-Damascene in Eastern theology:

"...the confusion between this author and the John of Damascus revered as an authority in the Greek church helps to explain what happened next, the institutionalization of prayers for the dead, including the damned, by the Greek church and its Slavic daughter churches. By the thirteenth century, these churches had set aside the third Saturday before Lent for prayer for the dead of all sorts, in a formal liturgy whose perdurance can be documented until the sixteenth century. Aside from this influence on the liturgy, Pseudo-Damascene also had a marked influence on the eschatology of the eastern churches. From the eleventh century onward, the belief that the prayers of living Christians could save pagans who were damned, or mitigate their sufferings, received support from eastern theologians; and Trajan was even enrolled in their calendar of saints. These developments are related to the fact that the doctrine of purgatory was not taught in the eastern churches. That fact, paradoxical in the light of the Latin ancestry of the Gregory-Trajan legend, in turn became a stumbling block impeding the hoped-for reunion of the Greek and Romans churches at the Council of Ferrara-Florence in 1438-39."--The Unbounded Community: Papers in Christian Ecumenism in Honor of Jaroslav Pelikan The Virtuous Pagan, Page 50

The book also notes the effects in the West, many believed virtuous pagans were saved, a few believed some would eventually be saved, however, unlike the East--the West did not develop prayers for the damned, but rather dogmatized further that those who die in original sin alone or moral sin will be in Hell forever. The only effect in the West is it asked the question of the moral people who live a good life but die without baptism.  Even before this at least in the case of catechumen and martyrs, was that they would be regenerate before they die and be taken in to heaven.

St Thomas Aquinas on the case of Emperor Trajan and Pope Gregory the Great denies it proves prayers for the damned will benefit them:

Reply to Objection 5. Concerning the incident of Trajan it may be supposed with probability that he was recalled to life at the prayers of Blessed Gregory, and thus obtained the grace whereby he received the pardon of his sins and in consequence was freed from punishment. The same applies to all those who were miraculously raised from the dead, many of whom were evidently idolaters and damned. For we must needs say likewise of all such persons that they were consigned to hell, not finally, but as was actually due to their own merits according to justice: and that according to higher causes, in view of which it was foreseen that they would be recalled to life, they were to be disposed of otherwise.

Or we may say with some that Trajan's soul was not simply freed from the debt of eternal punishment, but that his punishment was suspended for a time, that is, until the judgment day. Nor does it follow that this is the general result of suffrages, because things happen differently in accordance with the general law from that which is permitted in particular cases and by privilege. Even so the bounds of human affairs differ from those of the miracles of the Divine power as Augustine says (De Cura pro Mort. xvi). --St Thomas Aquinas, Summa Theologica, III Suppl Q 71, A. 5

In addition, I should note that praying for the damned was generally in the West condemned, rejected or discouraged in part because the West generally saw mortal sin and original sin as things one cannot repent of after death, therefore Hell is not escapable. One of the great Eastern theologians, St John of Damascus, who is at times cited in the debate over praying for the damned (see Pseudo-Damascene, "Homily for Meat-Fare Saturday" above), stated neither angels nor humans can repent after a certain point:

All wickedness, then, and all impure passions are the work of their mind. But while the liberty to attack man has been granted to them, they have not the strength to over-master any one: for we have it in our power to receive or not to receive the attack. Wherefore there has been prepared for the devil and his demons, and those who follow him, fire unquenchable and everlasting punishment (Matthew 25:41). 

Note, further, that what in the case of man is death is a fall in the case of angels. For after the fall there is no possibility of repentance for them, just as after death there is for men no repentance.--St John of Damascus, PG 94,877. An Exposition of the Orthodox Faith (Book II), Chapter II

If St John Damascene believed there will be no repentance after death, how can the wicked be rehabilitated? If Hell makes them just, apart from repentance, won't that just man be repentant for this wickedness that landed him in Hell in the first place?

Being revised and to be continued....