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Pope Nicholas I

Pope Nicholas I (Latin: Nicolaus I; c. 800 – 13 November 867) was the bishop of Rome and ruler of the Papal States from 24 April 858 until his death, born in Rome to a distinguished family as the son of the regionarius Defensor Theodore.^[1] Known posthumously as Nicholas the Great for his role in consolidating papal authority, he is venerated as a saint in the Catholic Church with a feast day on 13 November.^[1] Nicholas's pontificate marked a pivotal assertion of Roman primacy amid Carolingian fragmentation and Byzantine ecclesiastical tensions, as he intervened in disputes to enforce canonical discipline and papal jurisdiction over bishops and rulers alike.^[1] In the East, he championed the rightful Patriarch Ignatius of Constantinople against the imperial elevation of the lay scholar Photius in 858, culminating in Photius's excommunication by a Roman synod in 863 for violating ecclesiastical law on patriarchal succession.^[1] This conflict, the first Photian Schism, underscored Nicholas's insistence on the Roman See's appellate oversight of Eastern churches, even as Photius convened a council in 867 to depose the pope in absentia.^[1] In the West, Nicholas defended the indissolubility of Christian marriage against secular encroachments, most notably in the prolonged contest with King Lothair II of Lotharingia, who in 860 sought to repudiate his queen Theutberga—after a failed ordeal to discredit her—and wed his concubine Waldrada, with support from compliant Frankish bishops.^[2]^[1] The pope annulled the bishops' conciliatory synods, excommunicated Waldrada, and under threat of personal excommunication compelled Lothair to restore Theutberga by 862, thereby upholding marital permanence as a divine ordinance beyond royal prerogative.^[2]^[1] He similarly addressed Bulgarian ruler Boris I's 860 inquiries on faith and governance in the Responsa Nicolai, advocating Latin rites and Roman allegiance, though Boris ultimately oriented toward Constantinople.^[1] Through such actions—coupled with condemnations of simony, clerical incontinence, and episcopal overreach, as in disputes with Archbishop Hincmar of Reims—Nicholas elevated the papacy from a nominal to a substantive arbiter in Christendom, laying doctrinal groundwork for later medieval developments in ecclesiology.^[1]

Early Life and Career

Origins and Formation in Rome

Pope Nicholas I was born around 800 in Rome to a prominent local family, with his father identified as the Defensor Theodore, a Roman official known for his learning and role as a regionary notary.^[3]^[4]^[5] The family's status provided Nicholas access to a rigorous education, likely at the Lateran school, where he developed proficiency in theology, canon law, and classical studies, distinguishing himself through intellectual acumen and personal piety from a young age.^[4] Entering ecclesiastical service early, Nicholas was ordained as a subdeacon under Pope Sergius II (r. 844–847) and advanced to deacon during the pontificate of Pope Leo IV (r. 847–855), roles that immersed him in the administrative and liturgical functions of the Roman curia.^[6] His formation emphasized strict adherence to moral and disciplinary standards, reflecting the austere Roman clerical tradition amid the era's political instability under Lombard and Carolingian influences.^[7] This period solidified his reputation for orthodoxy and administrative competence within Rome's ecclesiastical hierarchy, preparing him for higher responsibilities without notable involvement in external missions or scholarly travels.^[1]

Ecclesiastical Roles and Rise to Prominence

Nicholas entered the clerical service of the Roman Church at a young age, demonstrating early distinction in piety, administrative ability, and eloquence that marked his ascent within ecclesiastical ranks. Ordained as subdeacon by Pope Sergius II during the latter's pontificate from 844 to 847, he advanced to the diaconate under Pope Leo IV, who reigned from 847 to 855 and relied on Nicholas for assistance in governing the Holy See.^[1] During the papacy of Benedict III from 855 to 858, Nicholas served as a principal counselor, leveraging his knowledge of canon law and diplomatic acumen to address pressing church-state tensions. Notably, following Benedict's contested election amid opposition from Emperor Louis II—who initially favored the antipope Anastasius Bibliothecarius—Nicholas played a pivotal role in negotiations that secured imperial recognition for the legitimate pontiff, underscoring his growing influence in Roman clerical and secular affairs.^[1]^[7] His consistent involvement in synodal decisions, liturgical reforms under Leo IV, and advisory functions positioned Nicholas as a foremost figure among the Roman clergy, reflecting the merit-based progression typical of Carolingian-era ecclesiastical hierarchies where competence in theology and politics elevated individuals from minor orders to key administrative posts.^[1]^[5]

Papacy

Election and Assertion of Authority

Pope Nicholas I, a native Roman born to the lay official Defensor Theodore and educated in grammar and piety, had advanced through ecclesiastical ranks as subdeacon under Pope Sergius II and deacon under Leo IV before his elevation.^[1] Following the death of Pope Benedict III, Nicholas was unanimously elected on 24 April 858 and consecrated and enthroned the same day in St. Peter's Basilica, with Emperor Louis II of Italy present in Rome.^[1]^[7] This swift process occurred despite the emperor's arrival, underscoring the clerical independence of the Roman election amid Carolingian-era instability, including invasions from the north and east alongside widespread clerical and moral laxity.^[1] From the start of his pontificate, Nicholas positioned the papacy as the guardian of ecclesiastical order and Roman primacy, intervening decisively in disputes to enforce discipline and jurisdiction over bishops and synods.^[1] In 860, he excommunicated Archbishop John VIII of Ravenna for usurping papal patrimonies in the Romagna, forging imperial privileges to justify seizures, and other abuses; when summoned to Rome for trial, John fled but was compelled to submit at a later synod, affirming papal oversight of Italian archbishops.^[1] This action highlighted Nicholas's refusal to tolerate episcopal encroachments on papal rights, rooted in his view of the Roman see as Peter's successor with appellate authority.^[1] Nicholas further asserted universal jurisdiction in Western church governance by upholding appeals in causæ majores—major cases involving bishops—against metropolitan resistance. In 860–861, when Bishop Rothad of Soissons appealed his deposition by Archbishop Hincmar of Reims, Nicholas annulled the local judgment and demanded Rothad's restoration, forcing Hincmar to concede Rome's superior appellate role despite Carolingian episcopal autonomy claims.^[1] Concurrently, at the Milan synod of 860, he mandated excommunication for Ingiltrud, who had abandoned her husband Waldrada for another man, thereby imposing Roman standards on Lombard marriage practices and signaling papal enforcement of indissolubility over local customs.^[1] These interventions established Nicholas's pontificate as one of vigorous centralization, prioritizing canonical rigor over political deference.^[7]

Reforms in Ecclesiastical Discipline

Pope Nicholas I actively enforced ecclesiastical discipline by intervening in provincial churches to depose or correct bishops guilty of abuses, asserting the Roman see's appellate jurisdiction over canonical violations. In 861, he convened a synod in Rome that addressed grievances against Archbishop John VIII of Ravenna, culminating in the latter's excommunication and deposition on February 24 for misconduct, including defiance of papal directives and irregularities in church governance.^[8] This action exemplified Nicholas's commitment to purging corruption and ensuring hierarchical accountability, as he personally investigated complaints and regulated Ravenna's affairs upon John's flight.^[8] Nicholas extended similar oversight to the Frankish realms, where he scrutinized episcopal depositions to uphold procedural integrity. In the case of Bishop Rothad of Soissons, deposed amid royal influence, Nicholas demanded Rothad's provisional restoration to his rank and dignity in a letter dated October 863 to Queen Ermentrude, insisting that final judgment await a hearing before the papal court to prevent secular interference in ecclesiastical trials.^[9] Such interventions underscored his view of the pope as a supreme arbiter in disciplinary matters, safeguarding canonical norms against local or monarchical encroachments.^[10] Central to his reforms was the reinforcement of clerical continence, prohibiting marriage or concubinage for those in major orders to preserve the priesthood's spiritual purity. Nicholas upheld this discipline in synodal decrees and correspondence, condemning violations as incompatible with Western tradition and rejecting Eastern concessions to married clergy.^[11] He also targeted simony through renewed prohibitions, aiming to eliminate the sale of offices and sacraments, thereby elevating clerical standards amid widespread laxity. These measures, disseminated via letters and councils like the 861 Roman synod, strengthened internal church governance under papal primacy.^[10]

Enforcement of Marriage Indissolubility

Pope Nicholas I upheld the indissolubility of Christian marriage as a divine institution that could not be dissolved by human authority once validly contracted and consummated, drawing on scriptural mandates such as Christ's teachings in Matthew 19:6 and canonical traditions.^[12] He enforced this principle against secular rulers seeking annulments for political or personal reasons, asserting papal oversight over matrimonial judgments to prevent local synods from undermining sacramental permanence.^[13] His interventions emphasized that allegations of pre-marital misconduct, sterility, or prior unions did not retroactively invalidate a consummated marriage ratified by consent.^[2] The most prominent case arose with King Lothair II of Lotharingia, who married Theutberga around 855 but sought to repudiate her by 857 to wed his concubine Waldrada and legitimize their son.^[14] Lothair accused Theutberga of incest with her brother, leading to a 860 synod at Aachen that imposed penance on her and annulled the marriage.^[13] Upon appeal, Nicholas I in 861 declared the annulment void, ordering Theutberga's restoration and summoning Lothair for trial, as the king's coercion invalidated the synodal proceedings.^[15] In 863, at the Council of Metz convened under papal legates, bishops Gunther of Cologne and Theotgaud of Trier—allegedly bribed by Lothair—ratified the divorce, prompting Nicholas to annul their decisions, depose the prelates, and threaten excommunication of the king unless he reconciled with Theutberga.^[13] ^[12] Nicholas rejected Lothair's counterclaim of a prior valid marriage to Waldrada, insisting that free consent and consummation with Theutberga superseded such assertions.^[2] Temporary reconciliations followed, but Lothair persisted until his death in 869, after which his successor honored the papal stance.^[14] Through letters, such as his 867 epistle to Theutberga urging perseverance in the faith amid persecution, Nicholas reinforced marriage's unbreakable bond as mirroring Christ's union with the Church, prioritizing ecclesiastical truth over royal expediency.^[16] ^[12] His unyielding enforcement, despite imperial pressures from Louis II, established precedents for papal primacy in matrimonial causes and deterred similar repudiation attempts across Christendom.^[13] This fidelity to indissolubility, unswayed by temporal power, later earned commendation for demonstrating the Church's consistent guardianship of marital permanence.^[12]

Conflicts with Western Rulers

Pope Nicholas I engaged in significant disputes with Carolingian rulers, primarily over the enforcement of ecclesiastical discipline and the indissolubility of marriage. The most prominent conflict arose with King Lothair II of Lotharingia, who sought to annul his marriage to Queen Theutberga in order to wed Waldrada and secure a male heir.^[1]^[7] In 860, Lothair repudiated Theutberga on allegations of incest, which were later retracted, and local synods at Aachen on April 28, 862, and Metz in June 863, influenced by bribed papal legates, declared the marriage invalid and legitimized the union with Waldrada.^[1] Nicholas rejected these decisions, convening the Lateran Synod in October 863 to condemn the proceedings, annul the Metz synod's acts, and depose the complicit archbishops Günther of Cologne and Theutgaud of Trier.^[1]^[7] Lothair II responded by attempting to pressure Nicholas, including a reported siege of Rome in 863, but the pope maintained his stance, excommunicating Lothair and insisting on the restoration of Theutberga.^[1] Emperor Louis II of Italy, Lothair's half-brother, initially supported Lothair's position and marched on Rome in 864 to protest the papal ruling on the divorce, viewing it as an overreach into royal affairs.^[7] Despite this military demonstration, Nicholas refused to compromise, asserting papal supremacy in matters of canon law and marriage.^[1] Louis II eventually reconciled with Nicholas, ordering the deposed archbishops to return home, though Lothair's compliance was temporary; he resumed efforts to favor Waldrada after Nicholas's death in 867.^[1]^[7] A secondary conflict involved Archbishop John VIII of Ravenna, whose oppressive actions against papal territories prompted Nicholas to excommunicate and depose him in 861 for forging documents and defying summons.^[1] This ecclesiastical dispute drew in Louis II, who exerted imperial pressure leading to John's submission at a Roman synod in November 861, highlighting Nicholas's determination to curb metropolitan overreach with ruler involvement.^[1]^[7] These confrontations underscored Nicholas's role in bolstering papal authority against secular interference in church governance.^[1]

Missions and Relations with the East

In 865, following a Byzantine military victory over the Bulgars, Prince Boris I of Bulgaria authorized the baptism of his court and people, initially under the influence of Greek missionaries dispatched from Constantinople to consolidate imperial control.^[1] Seeking ecclesiastical independence from Byzantine oversight, Boris dispatched an embassy to Rome in August 866, presenting Pope Nicholas I with a list of 106 questions on Christian doctrine, liturgy, clerical discipline, and governance, reflecting concerns over autonomy and ritual differences between Latin and Greek practices.^[1] ^[17] Nicholas responded promptly with his Responsa ad Bulgaros (Responses to the Bulgarians), a detailed treatise dispatched in late 866 that affirmed Roman primacy over missionary territories, outlined Latin-rite observances such as clerical celibacy and baptismal forms, and instructed on the destruction of captured Islamic texts deemed corrupting.^[17] ^[18] To implement this, Nicholas appointed the bishops of Populonia and Ostia as legates to oversee Bulgaria's nascent church structure, effectively challenging Byzantine jurisdictional claims and establishing direct papal supervision.^[18] ^[10] These actions strained relations with the Byzantine Empire, as Constantinople viewed the Balkans—including Bulgaria and adjacent Moravia—as within its canonical sphere, prompting resentment over Rome's intervention in Eastern missionary fields.^[19] Nicholas justified his involvement by invoking the universal apostolic authority of the Roman see, as derived from Petrine succession, over unassigned pagan territories, a principle he extended in correspondence asserting oversight of conversions beyond imperial borders.^[10] Despite Boris's initial receptivity, shifting alliances led him to oscillate between Rome and Constantinople, underscoring the geopolitical dimensions of these ecclesiastical exchanges.^[20]

The Photian Schism

The Photian Schism originated in 858 when Byzantine Emperor Michael III deposed Patriarch Ignatius of Constantinople amid political intrigue and installed the lay scholar Photius as his successor after a hasty ordination process spanning six days. Supporters of Ignatius, including exiled clergy, appealed to Pope Nicholas I for intervention, citing violations of canonical procedures that required proper ecclesiastical vetting for patriarchal elevation. Nicholas, asserting papal oversight over Eastern sees based on prior precedents like the Council of Sardica (343), dispatched legates to Constantinople in 861 to adjudicate the dispute.^[21]^[22] At the Council of Constantinople in 861, Photius secured approval from assembled bishops, who affirmed his legitimacy and condemned Ignatius, with the papal legates initially acquiescing under imperial pressure. Nicholas repudiated their endorsement in 862, declaring the legates exceeded their mandate and that Photius' appointment lacked validity due to Ignatius' ongoing canonical status. In April 863, Nicholas convened a synod at the Lateran Basilica in Rome, which annulled the 861 proceedings, deposed Photius as usurper, excommunicated his supporters, and restored Ignatius as rightful patriarch. This Roman synod emphasized the irregularity of Photius' rapid clerical promotions—from layman to patriarch without sufficient intervals—as contrary to apostolic canons.^[21]^[22] The conflict escalated over missionary jurisdiction in Bulgaria, where Prince Boris I converted to Christianity in 864 under Byzantine influence but grew dissatisfied with Constantinople's political demands. Boris appealed directly to Nicholas, submitting 106 questions on faith and governance; Nicholas responded in 866 with the Responsa ad Bulgaros, outlining Roman liturgical and disciplinary norms while claiming Bulgaria's ecclesiastical allegiance for Rome over Byzantium. Photius protested this infringement on Eastern spheres, framing it as Roman overreach. In 867, Photius assembled a council in Constantinople that anathematized Nicholas as a heretic for meddling and interference, though Nicholas died on November 13, 867, before formal response.^[21]^[22] While contemporary Western accounts, such as the Liber Pontificalis, portray Nicholas as defender of orthodoxy against Photian ambition, Eastern sources and later scholarship, including Francis Dvornik's analysis of primary documents, highlight underlying causal factors like Byzantine court politics and jurisdictional rivalries rather than inherent doctrinal divergence—the filioque clause emerged later as a pretext. The schism temporarily abated under Pope Adrian II and Emperor Basil I, who reinstated Ignatius in 867, but it foreshadowed enduring East-West tensions without resolving papal claims to universal appellate authority.^[23]^[21]

The Bracae Controversy

In 866, Khan Boris I of Bulgaria, recently converted to Christianity and navigating tensions between Roman and Byzantine influences, dispatched a series of inquiries to Pope Nicholas I seeking clarification on Christian customs and practices.^[17] Among over 100 questions addressed in Nicholas's Responsa ad Bulgaros (Responses to the Bulgars), one concerned the permissibility of wearing femoralia—trousers or breeches common in Bulgar nomadic attire but diverging from the Roman tunic style prevalent among Latin Christians.^[17] The Bulgars expressed concern that retaining such garments might constitute sin, reflecting their apprehension about fully assimilating Roman ecclesiastical norms amid rivalry with Byzantine missionaries.^[17] Nicholas dismissed the matter as secondary to spiritual formation, stating: "We consider what you asked about pants (femoralia) to be irrelevant; for we do not wish the exterior style of your clothing to be changed, but rather the behavior of the inner man within you."^[17] He affirmed that Roman canonical tradition permitted femoralia for men as a practical garment, derived from scriptural precedents like the loincloths fashioned after the Fall (Genesis 3:7), but emphasized their spiritual symbolism: restraining carnal lust through abstinence rather than literal fabric.^[17] Notably, he clarified that such attire was ordained for men, not women, aligning with gendered customs in Latin sources, though he underscored that adherence neither advanced nor hindered salvation.^[17] This stance exemplified Nicholas's pragmatic approach to missionary inculturation, prioritizing doctrinal fidelity and moral conduct over rigid cultural uniformity, especially in frontier regions like Bulgaria where Byzantine competition threatened Roman influence.^[17] By decoupling external dress from essential virtue—echoing Galatians 3:27 on "putting on Christ"—the pope avoided alienating converts while subtly critiquing overly legalistic Byzantine impositions, thereby bolstering papal authority in Eastern evangelization.^[17] The response contributed to Bulgaria's temporary alignment with Rome before reverting to Constantinople under Photius, highlighting the episode's role in broader 9th-century ecclesiastical rivalries.^[17]

Legacy

Strengthening of Papal Primacy

Pope Nicholas I significantly bolstered the concept of papal primacy during his pontificate from 858 to 867 by asserting the Roman see's supreme jurisdiction over ecclesiastical matters across Christendom, including the right to review appeals, annul synodal decisions, and depose bishops without deference to local metropolitans or secular rulers. He maintained that the pope, as successor to Peter, held universal authority to bind and loose in matters of faith and discipline, a position rooted in interpretations of canonical texts like the Libellus de honore attributed to earlier popes, which emphasized Rome's appellate role in causae majores (major cases). This stance was not merely theoretical but enforced through direct interventions that set precedents for papal oversight, challenging the autonomy of powerful archbishops and Eastern patriarchs.^[1] In the West, Nicholas clashed with Archbishop Hincmar of Reims over the deposition of Bishop Rothad of Soissons. When Rothad appealed directly to Rome in 861 following his condemnation at a synod under Hincmar's influence, Nicholas convened a Roman synod and, in 865, restored Rothad to his see, nullifying the local proceedings and declaring that no metropolitan could judge without papal consent in grave matters. Hincmar resisted, arguing for regional synodal sufficiency, but ultimately acquiesced, thereby acknowledging Rome's appellate supremacy—a key expansion of primacy beyond mere honorific status to effective judicial power. Similarly, Nicholas intervened in the marital disputes of King Lothair II of Lorraine, annulling the 863 Synod of Metz that had sanctioned Lothair's divorce and remarriage; at the October 863 Lateran Synod, he deposed the complicit archbishops Günther of Cologne and Thietgaud of Trier, affirming the pope's authority to discipline even royal-backed prelates on moral issues.^[1]^[24] Extending these claims eastward, Nicholas asserted jurisdiction over the Byzantine Church during the Photian Schism. In response to Patriarch Ignatios's deposition and Photius's irregular elevation in 858, Nicholas, without imperial or conciliar invitation, declared Photius's patriarchate invalid at the April 863 Roman Synod and excommunicated him, insisting that no Eastern election could proceed without papal approbation and that Rome's judgment superseded local customs. His letter to Western bishops, including Hincmar, defended this action by invoking Petrine authority: the Apostolic See's decisions must be obeyed universally, as "the judgment of the Apostolic See... is to be refused by no one." This bold overreach, though later reversed under pressure from Emperor Michael III, underscored Nicholas's view of papal primacy as extending to universal ordinary jurisdiction, not limited to appeals.^[25] Further illustrating this, Nicholas's Responsa ad consulta Bulgarorum (866), a detailed reply to 106 queries from Bulgarian ruler Boris I on Christian governance, promoted Roman liturgical and disciplinary norms while implicitly claiming the pope's directive role in missionary territories. He advised that Bulgaria's ecclesiastical structure should align with Rome's oversight, rejecting Byzantine alternatives and positioning the papacy as the arbiter for emerging churches. These actions collectively elevated papal primacy from a contested ideal to a practiced reality, influencing subsequent doctrines despite resistance from figures like Hincmar, who viewed such interventions as encroachments on episcopal collegiality.^[17]^[1]

Theological and Canonical Contributions

Pope Nicholas I's primary theological contribution lies in his Responsa ad consulta Bulgarorum, a detailed set of 106 responses composed in 866 to inquiries from Bulgarian ruler Boris I regarding Christian doctrine, sacraments, liturgy, and ecclesiastical practices.^[17] These answers systematically outlined core Catholic teachings, including the Trinity, the Incarnation, and the necessity of faith for salvation, while rejecting Arian and other heretical views prevalent in the region.^[1] In addressing baptism, Nicholas ruled that administrations by heretics—such as Arians—lacked validity unless invoking the proper Trinitarian formula, thereby reinforcing the sacramental integrity dependent on orthodox intent and form.^[17] Canonically, the Responsa advanced principles of church governance, stipulating that bishops must be elected by clergy and people with papal confirmation, and prohibiting simoniacal ordinations or lay interference in clerical appointments.^[17] Nicholas emphasized clerical celibacy for those in major orders and regulated fasting, tithes, and liturgical uniformity, drawing on earlier councils like Nicaea to assert Rome's interpretive authority over ambiguous traditions.^[1] His correspondence further entrenched the indissolubility of sacramental marriage as a divine ordinance, prohibiting remarriage after separation even in cases of adultery or consanguinity, as evidenced in his rebukes to figures like Lothair II, where he invoked scriptural and patristic precedents against dissolution.^[10] Through such interventions, Nicholas elevated papal letters to quasi-decretal status, establishing appellate jurisdiction over episcopal decisions and moral disputes, a practice that influenced subsequent canonical collections despite lacking formal codification in his pontificate.^[10] This approach reflected a theological realism tying ecclesiastical law to immutable divine causality, prioritizing empirical fidelity to Christ's mandates over regional customs or political expediency.^[1]

Veneration and Historical Assessments

Pope Nicholas I is venerated as a saint in the Roman Catholic Church, with his feast day commemorated on November 13 in the Roman Martyrology.^[26]^[27] His sainthood derives from longstanding tradition rather than a formal canonization process, reflecting the early medieval Church's recognition of papal figures who exemplified doctrinal and moral leadership.^[1] Relics attributed to him are housed in Rome, including at the Basilica of St. Peter, underscoring his enduring cult status among the faithful. Historical evaluations portray Nicholas as a transformative figure in papal history, often dubbed "Nicholas the Great" for his systematic defense of ecclesiastical independence against both Eastern patriarchs and Western monarchs.^[26]^[28] Catholic historians emphasize his Responsa ad Bulgaros (circa 860), a treatise asserting Rome's appellate jurisdiction over other sees, as a foundational text for later canonical developments on primacy.^[1] Secular and Orthodox assessments, however, sometimes critique his interventions—such as in the Photian Schism and disputes with Lothair II—as overextensions of papal influence that strained East-West relations and foreshadowed schismatic tensions culminating in 1054.^[29] Scholars agree that Nicholas's pontificate (858–867) marked a shift toward centralized papal governance in the West, enabling the Church to mediate secular conflicts and enforce moral standards on rulers, though this authority relied on alliances with figures like Emperor Louis II rather than unchallenged supremacy.^[10] His legacy is thus dual: lauded in Western historiography for curbing caesaro-papism and upholding indissolubility of marriage, yet viewed by some as emblematic of the medieval papacy's entanglement with temporal power.^[30] Primary sources, including his own letters preserved in collections like the Monumenta Germaniae Historica, support claims of his intellectual rigor, with over 150 epistles documenting appeals to Petrine authority derived from Matthew 16:18–19.^[1]

References

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Pontificate: April 24, 858 to Nov. 13, 867. The son of an important Roman official, Nicholas entered the papal administration after receiving a good education.
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On 24 February 861 Pope Nicholas I excommunicated and deposed one of. Italy's most powerful prelates, John VIII, archbishop of Ravenna.1 This papal action ...
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