by Lulzim Osmanaj. Translation Petrit Latifi

Summary:

The text discusses the turbulent period in the Christian Church at the end of the 5th and the beginning of the 6th century, particularly during the pontificate of Pope Symmachus (498–514). This era was marked by intense doctrinal and political conflicts, including the Acacian Schism and debates surrounding the Henotikon, which deepened divisions between Rome, Constantinople, and the churches within the Empire. Within this context, Illyria emerged as a region of major ecclesiastical and political importance due to its position between the Latin West and the Greek East.

Pope Symmachus strongly defended Chalcedonian orthodoxy against the compromises promoted by the Henotikon, which Emperor Anastasius I used in an attempt to reconcile theological factions but ultimately caused further discord. Many persecuted Eastern bishops appealed to Symmachus, recognizing his authority by sending him confessions of faith.

A central document is Symmachus’s letter of October 8, 512, addressed to the bishops of Illyria, warning them not to maintain communion with heretics—specifically anti-Chalcedonian groups. This warning carried both theological and political weight, aiming to secure Illyria’s alignment with Rome in a region contested between Roman and Byzantine influence. Illyria, part of the Illyricum prefecture, was strategically important as Rome attempted to preserve its traditional jurisdiction while Constantinople aimed to extend its authority there.

Symmachus’s interventions illustrate that Illyria was not a peripheral area but played a key role in shaping church unity and doctrine. His actions also addressed administrative matters, reinforcing canonical order throughout the Latin sphere.

Historically, during this period the Slavs had not yet migrated into the Balkans (their arrival occurred after 580). Therefore, references to “Illyria” in contemporary documents describe the Roman provincial structure inhabited by Illyrian-Roman and proto-Albanian populations, not Slavs. The term Illyricum consistently referred to a Roman ecclesiastical territory under papal authority, including bishoprics such as Dardania, Dalmatia, and Epirus.

In conclusion, the document demonstrates that Illyria was a crucial bridge between East and West. The bishops of Illyria, positioned at the center of geopolitical and doctrinal conflict, were urged by Pope Symmachus to defend Western orthodoxy and maintain loyalty to Rome—highlighting the region’s significance in the religious identity of the Late Roman Empire.

The presented text is related to the turbulent period of the history of the Christian Church at the end of the 5th century and the beginning of the 6th century, especially during the pontificate of Pope Symmachus (498–514).

This era was characterized by deep doctrinal and political conflicts, such as those caused by the Schism of Acacia and the debate over the document known as the Henotikon, which fueled tensions between Rome, Constantinople and the local churches of the imperial territories. Within this context, Illyria appears as a region of particular ecclesiastical and political importance, due to its position between the Latin West and the Greek East.

Pope Symmachus, according to the document, resolutely defended Chalcedonian orthodoxy against the compromising tendencies of the Henotikon, which Emperor Anastasius I used as a means of reconciling doctrinal parties, but in practice caused greater divisions. In this climate, many Eastern bishops persecuted by imperial authorities turned to the pope by sending him a “confession of faith”, recognizing him as the supreme ecclesiastical authority of the West and their doctrinal protector.

Symmachus’s response was firm, defending the autonomy and rights of the Latin Church against the emperor’s interference.
A key point in the document is the letter of 8 October 512, addressed to the bishops of Illyria. In this letter, the pope warns them not to hold communion with heretics — a clear reference to those groups that followed the anti-Chalcedonian interpretations promoted in the East.

This warning was not only theological, but also political: it aimed to ensure that Illyria, an area that often oscillated between Latin and Greco-Byzantine influence, remained firmly connected to Rome.
The position of Illyria was sensitive, because the region was part of what was often called the Illyricum Praefectorium, an area where civil and ecclesiastical authorities were often intertwined with rivalries between the two parts of the Empire.

Rome sought to maintain spiritual control over the Illyrian bishoprics, which had historically been entrusted to the jurisdiction of the Pope since ancient times. Meanwhile, Constantinople sought to integrate them under its administrative and doctrinal sphere.
Symmachus’s intervention in Illyrian affairs clearly shows that the bishoprics of this region were not peripheral, but played a key role in the struggle for the unity and doctrinal direction of the Church.

These interventions also include administrative matters, such as conflicts between the archbishops of cities such as Arles and Vienne, indicating that Symmachus aimed to maintain a clear canonical order throughout the Latin space.

In summary, the document proves that Illyria was an important bridge-connecting area, where two worlds collided: the Latin and the Byzantine. The bishops of Illyria were asked to defend Western Orthodoxy precisely because they had placed themselves on the front lines of tensions between the ecclesiastical centers of the West and the East.

The action of Pope Symmachus, who sent them a strong parallel against collaboration with the anti-Chalcedonian heretics, is clear evidence of the importance of this region and the weight it had in shaping the ecclesiastical identity of the Late Roman Empire.

Here are the historical and contextual arguments:

1. Date: 5th–6th century (498–514)
   In this period, the Slavs had not yet arrived in the Balkans (mass migrations began after 580).
   
   Therefore, any mention of “Illyria” in documents from this time refers to the Illyrian provinces of the Roman Empire, inherited by the Illyrian and Romanesque populations, not the Slavic populations.
2. The term “bishops of Illyria”
   
   The Roman and Byzantine Churches consistently used the term Illyricum to denote:
   the northwestern provinces of the Balkans,
   an ecclesiastical space dependent on Rome,
   a territory with Illyrian and Romanesque traditions.
   This term is not associated with the Slavs, because they did not yet have an organized civil or ecclesiastical presence.
   
3. The use of the term “Illyria” in the Vatican
   The popes of the 5th–7th centuries used the term for:
   The Illyrian Continuum of Roman provinces (Praefectura Illyrici)
   the bishoprics of Dardania, Prevalitania, New Epirus, Old Epirus, Dalmatia.
   
   This area was populated by:
   Illyrian-Romans,
   Proto-Albanians,
   Romanized groups of Illyrian heritage.
   The Slavs arrive more than 60–70 years later.
   
4. The Catholic Church controlled ancient Illyria, not a Slavic province
   The letter of Pope Symmachus of 512, addressed to the bishops of Illyria, speaks of: preserving the doctrine of Chalcedon, opposing eastern heresies, preserving Roman jurisdiction over the Illyrian bishoprics.
   
   This is a matter of Roman ecclesiastical structure, related to ancient Illyria, not to Slavic populations. The text speaks of ancient Illyria as a Roman province and of Illyrian/Illyrian-Roman bishops.