Consecration
Consecration is the solemn dedication to a special purpose or service religious. The word consecration means "association with the sacred". Persons, places, or things can be consecrated, the term is used in various ways by different groups; the origin of the word comes from the Latin word consecrat, which means dedicated and sacred. A synonym for to consecrate is to sanctify. Images of the Buddha and bodhisattvas are ceremonially consecrated in a broad range of Buddhist rituals that vary depending on the Buddhist traditions. Buddhābhiseka is a Sanskrit term referring to these consecration rituals. "Consecration" is used in the Catholic Church as the setting apart for the service of God of both persons and objects. The ordination of a new bishop is called a consecration. While the term "episcopal ordination" is now more common, "consecration" was the preferred term from the Middle Ages through the period including the Second Vatican Council; the Vatican II document Constitution on the Sacred Liturgy n. 76 states, Both the ceremonies and texts of the ordination rites are to be revised.
The address given by the bishop at the beginning of each ordination or consecration may be in the mother tongue. When a bishop is consecrated, the laying of hands may be done by all the bishops present; the English text of Catechism of the Catholic Church, Second Edition, 1997, under the heading "Episcopal ordination—fullness of the sacrament of Holy Orders", uses "episcopal consecration" as a synonymous term, using "episcopal ordination" and "episcopal consecration" interchangeably. The Code of Canon Law Latin-English Edition, under "Title VI—Orders" uses the term sacrae ordinationis minister "minister of sacred ordination" and the term consecratione episcopali "episcopal consecration"; the life of those who enter religious institutes, secular institutes or societies of apostolic Life are described as Consecrated life. The rite of consecration of virgins can be traced back at least to the fourth century. By the time of the Second Vatican Council, the bestowal of the consecration was limited to cloistered nuns only.
The Council directed. Two similar versions were prepared, one for women living in monastic orders, another for consecrated virgins living in the world. An English translation of the rite for those living in the world is available on the web site of the United States Association of Consecrated Virgins. Chrism, an anointing oil, is olive oil consecrated by a bishop. Objects such as patens and chalices, used for the Sacrament of the Eucharist, are consecrated by a bishop, using chrism; the day before a new priest is ordained, there is a vigil and a service or Mass at which the ordaining Bishop consecrates the paten and chalice of the ordinands. A more solemn rite exists for what used to be called the "consecration of an altar", either of the altar alone or as the central part of the rite for a church; the rite is now called the dedication. Since it would be contradictory to dedicate to the service of God a mortgage-burdened building, the rite of dedication of a church is carried out only if the building is debt-free.
Otherwise, it is only blessed. A special act of consecration is that of the bread and wine used in the Eucharist, which according to Catholic belief involves their change into the Body and Blood of Christ, a change referred to as transubstantiation. To consecrate the bread and wine, the priest speaks the Words of Institution. In the Eastern Orthodox Churches and the Eastern Catholic Churches, the term "consecration" can refer to either the Sacred Mystery of Cheirotonea of a bishop, or the sanctification and solemn dedication of a church building, it can be used to describe the change of the bread and wine into the Body and Blood of Christ at the Divine Liturgy. The Chrism used at Chrismation and the Antimension placed on the Holy Table are said to be consecrated. Church buildings and altars are consecrated to the purpose of religious worship, baptismal fonts and vessels are consecrated for the purpose of containing the Eucharistic elements, the bread and wine/the body and blood of Christ. A person may be consecrated for a specific role within a religious hierarchy, or a person may consecrate his or her life in an act of devotion.
In particular, the ordination of a bishop is called a consecration. In churches that follow the doctrine of apostolic succession, the bishops who consecrate a new bishop are known as the consecrators and form an unbroken line of succession back to the Apostles; those who take the vows of religious life are said to be living a consecrated life. The Methodist Book of Worship for Church and Home contains a liturgies for "The Order for the Consecration of Bishops", "An Office for the Consecration of Deaconesses", "An Office for the Consecration of Directors of Christian Education and Directors of Music", as well as "An Office for the Opening or Consecrating of a Church Building" among others. Among some religious groups there is a service of "deconsecration", to return a consecrated place to secular purpose. In the Church of England, an order closing a church may remove the legal effects of consecration. In most South Indian Hindu temples around the world, Kumbhabhishekam, or the temple's consecration ceremony, is done once every 12 years.
It is done to purify the temple after a renovation or done to renew the purity of th
Caliphate
A caliphate is an Islamic state under the leadership of an Islamic steward with the title of caliph, a person considered a religious successor to the Islamic prophet Muhammad and a leader of the entire ummah. The caliphates were polities based in Islam which developed into multi-ethnic trans-national empires. During the medieval period, three major caliphates succeeded each other: the Rashidun Caliphate, the Umayyad Caliphate and the Abbasid Caliphate. In the fourth major caliphate, the Ottoman Caliphate, the rulers of the Ottoman Empire claimed caliphal authority from 1517. During the history of Islam, a few other Muslim states all hereditary monarchies, have claimed to be caliphates. Prior to the rise of Muhammad and the unification of the tribes of Arabia under Islam, Arabs followed a pre-Islamic Arab polytheism, lived as self-governing sedentary and nomadic communities, raided their neighbouring tribes. Following the early Muslim conquests of the Arabian Peninsula, the region became unified and most of the tribes adopted Islam.
The first caliphate, the Rashidun Caliphate, was established after Muhammad's death in 632. The four Rashidun caliphs, who directly succeeded Muhammad as leaders of the Muslim community, were chosen through shura, a process of community consultation that some consider to be an early form of Islamic democracy; the fourth caliph, who, unlike the prior three, was from the same clan as Muhammad, is considered by Shia Muslims to be the first rightful caliph and Imam after Muhammad. Ali reigned during the First Fitna, a civil war between supporters of Ali and supporters of the assassinated previous caliph, from Banu Umayya, as well as rebels in Egypt; the second caliphate, the Umayyad Caliphate, was ruled by Banu Umayya, a Meccan clan descended from Umayya ibn Abd Shams. The caliphate continued the Arab conquests, incorporating the Caucasus, Sindh, the Maghreb and the Iberian Peninsula into the Muslim world; the caliphate had considerable acceptance of the Christians within its territory, necessitated by their large numbers in the region of Syria.
Following the Abbasid Revolution from 746–750, which arose from non-Arab Muslim disenfranchisement, the Abbasid Caliphate was established in 750. The third caliphate, the Abbasid Caliphate was ruled by the Abbasids, a dynasty of Meccan origin which descended from Hashim, a great-grandfather of Muhammad, making them part of Banu Hashim, via Abbas, an uncle of Muhammad, hence the name. Caliph al-Mansur founded its second capital of Baghdad in 762 which became a major scientific and art centre, as did the territory as a whole during a period known as the Islamic Golden Age. From the 10th century, Abbasid rule became confined to an area around Baghdad. From 945 to 1157, the Abbasid Caliphate came under Buyid and Seljuq military control. In 1250, a non-Arab army created by the Abbasids called. In 1258, the Mongol Empire sacked Baghdad, ending the Abbasid Caliphate, in 1261 the Mamluks in Egypt re-established the Abbasid Caliphate in Cairo. Though lacking in political power, the Abbasid dynasty continued to claim authority in religious matters until the Ottoman conquest of Mamluk Egypt in 1517.
The fourth major caliphate, the Ottoman Caliphate, was established after their conquest of Mamluk Egypt in 1517. The conquest gave the Ottomans control over the holy cities of Mecca and Medina controlled by the Mamluks; the Ottomans came to be viewed as the de facto leaders and representatives of the Muslim world. In the Indian subcontinent, dominant powers such as the Delhi Sultanate's Alauddin Khilji, Mughal Empire's sixth ruler Aurangzeb, Mysore's kings Hyder Ali and Tipu Sultan have been heralded as few of the Indian caliphs existed, due to their establishments of Islamic laws throughout South Asia. Following their defeat in World War I, their empire was partitioned by the United Kingdom and French Third Republic, on 3 March 1924, the first President of the Turkish Republic, Mustafa Kemal Atatürk, as part of his reforms, constitutionally abolished the institution of the caliphate. A few other states that existed through history have called themselves caliphates, including the Isma'ili Fatimid Caliphate in Northeast Africa, the Umayyad Caliphate of Córdoba in Iberia, the Berber Almohad Caliphate in Morocco and the Fula Sokoto Caliphate in present-day northern Nigeria.
The Sunni branch of Islam stipulates that, as a head of state, a caliph may come to power in one of four ways: either through an election, through nomination, through a selection by a committee, or by force. Followers of Shia Islam, believe a caliph should be an Imam chosen by God from the Ahl al-Bayt. In the early 21st century, following the failure of the Arab Spring and defeat of the self-proclaimed "Islamic State", there has seen "a broad mainstream embrace of a collective Muslim identity" by young Muslims and the appeal of a caliphate as a "idealized future Muslim state" has grown stronger. Before the advent of Islam, Arabian monarchs traditionally used the title malik, or another from the same root; the term caliph, derives from the Arabic word khalīfah, which means "successor", "steward", or "deputy" and has traditionally been considered a shortening of Khalīfat Rasūl Allāh. However, studies of pre-Islamic texts suggest that the original meaning of the phr
Papal conclave
A papal conclave is a meeting of the College of Cardinals convened to elect a Bishop of Rome known as the pope. The pope is considered by Roman Catholics to be the apostolic successor of Saint Peter and earthly head of the Roman Catholic Church. Concerns around political interference led to reforms after the interregnum of 1268–1271 and Pope Gregory X's decree during the Second Council of Lyons in 1274 that the cardinal electors should be locked in seclusion cum clave and not permitted to leave until a new Bishop of Rome had been elected. Conclaves are now held in the Sistine Chapel of the Apostolic Palace. Since the Apostolic Age, the Bishop of Rome, like other bishops, was chosen by the consensus of the clergy and laity of the diocese; the body of electors was more defined when, in 1059, the College of Cardinals was designated the sole body of electors. Since other details of the process have developed. In 1970, Pope Paul VI limited the electors to cardinals under 80 years of age in Ingravescentem aetatem.
The current procedures were established by Pope John Paul II in his apostolic constitution Universi Dominici gregis as amended by Pope Benedict XVI in 2007 and 2013. A two-thirds supermajority vote is required to elect the new pope; the procedures relating to the election of the pope have undergone two millennia of development. Procedures similar to the present system were introduced in 1274 when Gregory X promulgated Ubi periculum following the action of the magistrates of Viterbo during the interregnum of 1268–1271; the process was further refined by Gregory XV with his 1621 bull Aeterni Patris Filius, which established the requirement of a two-thirds majority of cardinal electors to elect a pope. The Third Lateran Council had set the requirement that two-thirds of the cardinals were needed to elect a pope in 1179; this requirement had varied since depending on whether the winning candidate was allowed to vote for himself, in which cases the required majority was two-thirds plus one vote. Aeterni Patris Filius prohibited this practice and established two-thirds as the standard needed for election.
Aeterni Patris Filius did not eliminate the possibility of election by acclamation, but did require that a secret ballot take place first before a pope could be elected. As early Christian communities emerged, they elected bishops, chosen by the clergy and laity with the assistance of the bishops of neighbouring dioceses. St. Cyprian says that Pope Cornelius was chosen as Bishop of Rome "by the decree of God and of His Church, by the testimony of nearly all the clergy, by the college of aged bishops, of good men"; as in other dioceses, the clergy of the Diocese of Rome was the electoral body for the Bishop of Rome. Instead of casting votes, the bishop was selected by acclamation; the candidate would be submitted to the people for their general approval or disapproval. This lack of precision in the election procedures gave rise to rival popes or antipopes; the right of the laity to reject the person elected was abolished by a Synod held in the Lateran in 769, but restored to Roman noblemen by Pope Nicholas I during a Synod of Rome in 862.
The pope was subjected to oaths of loyalty to the Holy Roman Emperor, who had the duty of providing security and public peace in Rome. A major change came in 1059, when Pope Nicholas II decreed in In Nomine Domini that the cardinals were to elect a candidate, who would take office after receiving the assent of the clergy and laity; the cardinal bishops were to meet first and discuss the candidates before summoning the cardinal priests and cardinal deacons for the actual vote. The Second Council of the Lateran in 1139 removed the requirement for obtaining the assent of the lower clergy and the laity, while the Third Council of the Lateran in 1179 gave equal rights to the entire College of Cardinals when electing a new pope. Through much of the Middle Ages and Renaissance the Catholic Church had only a small number of cardinals at any one time, as few as seven under either Pope Alexander IV or Pope John XXI; the difficulty of travel further reduced the number arriving at conclaves. The small electorate magnified the significance of each vote and made it all but impossible to displace familial or political allegiances.
Conclaves lasted months and years. In his 1274 decree requiring the electors be locked in seclusion, Gregory X limited each cardinal elector to two servants and rationed their food progressively when a conclave reached its fourth and ninth days; the cardinals disliked these rules. Lengthy elections resumed and continued to be the norm until 1294, when Pope Celestine V reinstated the 1274 rules. Long interregna followed: in 1314–1316 during the Avignon Papacy, where the original conclaves were dispersed by besieging mercenaries and not reconvened for two years. In 1587 Pope Sixtus V limited the number of cardinals to 70, following the precedent of Moses, assisted by 70 elders in governing the Children of Israel: six cardinal bishops, 50 cardinal priests, 14 cardinal deacons. Beginning with the attempts of Pope John XXIII to broaden the representation of nations in the College of Cardinals, that number has increased. In 1970 Paul VI ruled that cardinals who reach the age of eighty before the start of a conclave are ineligible to participate.
In 1975 he limited the number of cardinal electors to 120. Though this remains the theoretical limit, John Paul II exceeded this for short periods of time, he changed the age limit sl
Byzantine Empire
The Byzantine Empire referred to as the Eastern Roman Empire or Byzantium, was the continuation of the Roman Empire in its eastern provinces during Late Antiquity and the Middle Ages, when its capital city was Constantinople. It survived the fragmentation and fall of the Western Roman Empire in the 5th century AD and continued to exist for an additional thousand years until it fell to the Ottoman Turks in 1453. During most of its existence, the empire was the most powerful economic and military force in Europe. Both the terms "Byzantine Empire" and "Eastern Roman Empire" are historiographical terms created after the end of the realm. Several signal events from the 4th to 6th centuries mark the period of transition during which the Roman Empire's Greek East and Latin West diverged. Constantine I reorganised the empire, made Constantinople the new capital, legalised Christianity. Under Theodosius I, Christianity became the Empire's official state religion and other religious practices were proscribed.
Under the reign of Heraclius, the Empire's military and administration were restructured and adopted Greek for official use in place of Latin. Thus, although the Roman state continued and its traditions were maintained, modern historians distinguish Byzantium from ancient Rome insofar as it was centred on Constantinople, oriented towards Greek rather than Latin culture, characterised by Eastern Orthodox Christianity; the borders of the empire evolved over its existence, as it went through several cycles of decline and recovery. During the reign of Justinian I, the empire reached its greatest extent after reconquering much of the Roman western Mediterranean coast, including North Africa and Rome itself, which it held for two more centuries; the Byzantine–Sasanian War of 602–628 exhausted the empire's resources and contributed to major territorial losses during the Early Muslim conquests of the 7th century, when it lost its richest provinces and Syria, to the Arab caliphate. During the Macedonian dynasty, the empire expanded again and experienced the two-century long Macedonian Renaissance, which came to an end with the loss of much of Asia Minor to the Seljuk Turks after the Battle of Manzikert in 1071.
This battle opened the way for the Turks to settle in Anatolia. The empire recovered during the Komnenian restoration, by the 12th century Constantinople was the largest and wealthiest European city. However, it was delivered a mortal blow during the Fourth Crusade, when Constantinople was sacked in 1204 and the territories that the empire governed were divided into competing Byzantine Greek and Latin realms. Despite the eventual recovery of Constantinople in 1261, the Byzantine Empire remained only one of several small rival states in the area for the final two centuries of its existence, its remaining territories were progressively annexed by the Ottomans over the 15th century. The Fall of Constantinople to the Ottoman Empire in 1453 ended the Byzantine Empire; the last of the imperial Byzantine successor states, the Empire of Trebizond, would be conquered by the Ottomans eight years in the 1461 Siege of Trebizond. The first use of the term "Byzantine" to label the years of the Roman Empire was in 1557, when the German historian Hieronymus Wolf published his work Corpus Historiæ Byzantinæ, a collection of historical sources.
The term comes from "Byzantium", the name of the city of Constantinople before it became Constantine's capital. This older name of the city would be used from this point onward except in historical or poetic contexts; the publication in 1648 of the Byzantine du Louvre, in 1680 of Du Cange's Historia Byzantina further popularised the use of "Byzantine" among French authors, such as Montesquieu. However, it was not until the mid-19th century that the term came into general use in the Western world; the Byzantine Empire was known to its inhabitants as the "Roman Empire", the "Empire of the Romans", "Romania", the "Roman Republic", as "Rhōmais". The inhabitants called themselves Romaioi and as late as the 19th century Greeks referred to Modern Greek as Romaiika "Romaic." After 1204 when the Byzantine Empire was confined to its purely Greek provinces the term'Hellenes' was used instead. While the Byzantine Empire had a multi-ethnic character during most of its history and preserved Romano-Hellenistic traditions, it became identified by its western and northern contemporaries with its predominant Greek element.
The occasional use of the term "Empire of the Greeks" in the West to refer to the Eastern Roman Empire and of the Byzantine Emperor as Imperator Graecorum were used to separate it from the prestige of the Roman Empire within the new kingdoms of the West. No such distinction existed in the Islamic and Slavic worlds, where the Empire was more straightforwardly seen as the continuation of the Roman Empire. In the Islamic world, the Roman Empire was known as Rûm; the name millet-i Rûm, or "Roman nation," was used by the Ottomans through the 20th century to refer to the former subjects of the Byzantine Empire
Theodore of Tarsus
Theodore of Tarsus was Archbishop of Canterbury from 668 to 690, best known for his reform of the English Church and establishment of a school in Canterbury. Theodore's life can be divided into the time before his arrival in Britain as Archbishop of Canterbury, his archiepiscopate; until scholarship on Theodore had focused on only the latter period since it is attested in Bede's Ecclesiastical History of the English, in Stephen of Ripon's Vita Sancti Wilfrithi, whereas no source directly mentions Theodore's earlier activities. However, Michael Lapidge and Bernard Bischoff have reconstructed his earlier life based on a study of texts produced by his Canterbury School. Theodore was of Byzantine Greek descent, born in Tarsus in Cilicia, a Greek-speaking diocese of the Byzantine Empire. Theodore's childhood saw devastating wars between Byzantium and the Persian Sassanid Empire, which resulted in the capture of Antioch and Jerusalem in 613-614. Persian forces captured Tarsus when Theodore was 11 or 12 years old, evidence exists that Theodore had experience of Persian culture.
It is most that he studied at Antioch, the historic home of a distinctive school of exegesis, of which he was a proponent. Theodore knew Syrian culture and literature, may have travelled to Edessa. Though a Greek could live under Persian rule, the Muslim conquests, which reached Tarsus in 637 drove Theodore from Tarsus. Having returned to the Eastern Roman Empire, he studied in the Byzantine capital of Constantinople, including the subjects of astronomy, ecclesiastical computus, medicine, Roman civil law, Greek rhetoric and philosophy, the use of the horoscope. At some time before the 660s, Theodore had travelled west to Rome, where he lived with a community of Eastern monks at the monastery of St. Anastasius. At this time, in addition to his profound Greek intellectual inheritance, he became learned in Latin literature, both sacred and secular; the Synod of Whitby having confirmed the decision in the Anglo-Saxon Church to follow Rome, in 667, when Theodore was aged 66, the see of Canterbury happened to fall vacant.
Wighard, the man chosen to fill the post, unexpectedly died. Wighard had been sent to Pope Vitalian by Ecgberht, king of Kent, Oswy, king of Northumbria, for consecration as archbishop. Following Wighard's death, Theodore was chosen by Vitalian upon the recommendation of Hadrian. Theodore was consecrated archbishop of Canterbury in Rome on 26 March 668, sent to England with Hadrian, arriving on 27 May 669. Theodore conducted a survey of the English church, appointed various bishops to sees that had lain vacant for some time, called the Synod of Hertford to institute reforms concerning the proper calculation of Easter, episcopal authority, itinerant monks, the regular convening of subsequent synods and prohibitions of consanguinity, other matters, he proposed dividing the large diocese of Northumbria into smaller sections, a policy which brought him into conflict with Wilfrid, who had become Bishop of York in 664. Theodore deposed and expelled Wilfrid in 678; the conflict with Wilfrid continued until its settlement in 686–687.
In 679 Aelfwine, the brother of King Ecgfrith of Northumbria, died in battle against the Mercians. Theodore's intervention prevented the escalation of the war and resulted in peace between the two kingdoms, with King Æthelred of Mercia paying weregild compensation for Aelfwine's death. Theodore and Hadrian established a school in Canterbury, providing instruction in both Greek and Latin, resulting in a "golden age" of Anglo-Saxon scholarship: They attracted a large number of students, into whose minds they poured the waters of wholesome knowledge day by day. In addition to instructing them in the Holy Scriptures, they taught their pupils poetry and the calculation of the church calendar... Never had there been such happy times as these since the English settled Britain. Theodore taught sacred music, introduced various texts, knowledge of Eastern saints, may have been responsible for the introduction of the Litany of the Saints, a major liturgical innovation, into the West; some of his thoughts are accessible in the Biblical Commentaries, notes compiled by his students at the Canterbury School.
Of immense interest is the text attributed to him, called Laterculus Malalianus. Overlooked for many years, it was rediscovered in the 1990s, has since been shown to contain numerous interesting elements reflecting Theodore's trans-Mediterranean formation. A record of the teaching of Theodore and Adrian is preserved in the Leiden Glossary. Pupils from the school at Canterbury were sent out as Benedictine abbots in southern England, disseminating the curriculum of Theodore. Theodore called other synods, in September 680 at Hatfield, confirming English orthodoxy in the Monothelite controversy, circa 684 at Twyford, near Alnwick in Northumbria. Lastly, a penitential composed under his direction is still extant. Theodore died in 690 at the age of 88, he was buried in Canterbury at the church known today as St. Augustine's Abbey. Theodore is venerated as a saint on 19 September in the Catholic Church, Church of England, Episcopal Church, Eastern Orthodox churches, he is recorded on this day in the Roman Martyrology.
Canterbury recognises a feast of his ordination on 26 March. Theodore 1 at Prosopography of Anglo-Saxon England
Lateran
Lateran and Laterano are the shared names of several buildings in Rome. The properties were once owned by the Lateranus family of the Roman Empire; the Laterani lost their properties to Emperor Constantine who gave them to the Roman Catholic Church in 311. The most famous Lateran buildings are the Lateran Palace, once called the Palace of the Popes, the Basilica of St. John Lateran, the cathedral of Rome, which although part of Italy is a property of the Holy See, which has extraterritorial privileges as a result of the 1929 Lateran Treaty; as the official ecclesiastical seat of the Pope, St. John Lateran is the Papal cathedra; the Lateran is Christendom's earliest basilica. Attached to the basilica is the Lateran Baptistery, one of the oldest in Christendom. Other constituent parts of the Lateran complex are the building of the Scala Sancta with the Sancta Sanctorum and the Triclinium of Pope Leo III; the Pontifical Lateran University, or Lateranum, is one of the pontifical universities of Rome.
An ecclesiastical college in the Philippines was named after the Basilica of St. John Lateran, the Colegio de San Juan de Letran, founded in 1620. Scala Sancta - Article from the Catholic Encyclopedia Christian Museum of Lateran - Article from the Catholic Encyclopedia Colegio de San Juan de Letran#History
Pope Adeodatus II
Pope Adeodatus II known as Deodatus II, was Pope from 11 April 672 to his death in on 17 June 676. Little is known about him. Most surviving records indicate that Adeodatus was known for his generosity when it came to the poor and to pilgrims, he was preceded by Vitalian and succeeded by Donus, devoted much of his papacy to improving churches. Born in Rome, he became an Order of Saint Benedict monk of the Roman cloister of St Erasmus on the Caelian Hill, he was active in improving monastic discipline and in the repression of Monothelitism and gave Venice the right to choose the doge itself. During his pontificate the basilica of St. Pietro at the eight milestone of Via Portuense. St Erasmus was reconstructed. Elected as Pope on 11 April 672, Adeodatus II did not get involved in political events and disengaged himself from the events at the time surrounding monothelitism. Pope Adeodatus II devoted his reign to the restoration of churches in disrepair, he protected the Abbey of St. Peter and St. Paul, exempted Marmoutier Abbey, Tours from the authority of the Holy See, led improvements to St. Erasmus' monastery.
He is sometimes referred to with the title Saint and 26 June is attributed as his feast day, but this is disputed. When his papacy began, Adeodatus II was an elderly man, though he reigned for four years, it is considered that his papacy did not contribute by a large amount to society. Pope Adeodatus II died on 17 June 676. List of Catholic saints List of popes Herbermann, Charles, ed.. "Pope St. Adeodatus". Catholic Encyclopedia. New York: Robert Appleton Company
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