At the opening, on 28 June, after the singing of the Veni Creator, Spiritu, Innocent IV preached on the subject of the five wounds of the Church and compared them to his own five sorrows: (1) the poor behaviour of both clergy and laity; (2) the insolence of the Saracens who occupied the Holy Land; (3) the Great East-West Schism; (4) the cruelties of the Tatars in Hungary; and (5) the persecution of the Church by the Emperor Frederick.
The council of Lyon was rather poorly attended. Since the great majority of those bishops and archbishops present came from France, Italy and Spain, while the Byzantine Greeks and the other countries, especially Germany, were but weakly represented, the ambassador of Frederick, Thaddaeus of Suessa, contested its ecumenicity in the assembly itself.[4] In a letter, Innocent IV had urged Kaliman I of Bulgaria to send representatives. In the bull Cum simus super (25 March 1245), he also urged the Vlachs, Serbs, Alans, Georgians, Nubians, the Church of the East and all the other Eastern Christians not in union with Rome to send representatives. In the end, the only known non-Latin cleric present was Peter, the bishop of Belgorod and vicar of the metropolitanate of Kiev, who provided Innocent with intelligence on the Mongols prior to the council. His information, in the form of the Tractatus de ortu Tartarorum, circulated among attendees.[5]
The condemnation of the emperor was a foregone conclusion. The objections of the ambassador, that the accused had not been regularly cited, that the pope was plaintiff and judge in one, and that therefore the whole process was anomalous, achieved as little success as his appeal to the future pontiff and to a truly ecumenical council.[6]
At the second session on 5 July, the bishop of Calvi and a Spanish archbishop attacked the emperor's behaviour, and in a subsequent session on 17 July, Innocent pronounced the deposition of Frederick. The deposition was signed by one hundred and fifty bishops and the Dominicans and Franciscans were given the responsibility for its publication. However, Innocent IV did not possess the material means to enforce the decree.
The Council of Lyon promulgated several other purely disciplinary measures:
It decided the institution of the Octave of the Nativity of the Blessed Virgin
It prescribed that cardinals were to wear a red hat[7]
It prepared thirty-eight constitutions which were later inserted by Boniface VIII in his Decretals, the most important of which decreed a levy of a twentieth on every benefice for three years for the relief of the Holy Land.[8]
Among those attending was Thomas Cantilupe who was made a papal chaplain and given a dispensation to hold his benefices in plurality.[9]
Addington, Larry H. (1994). The Patterns of War Through the Eighteenth Century. Indiana University Press.[ISBN missing]
Ambler, S. T. (2017). Bishops in the Political Community of England, 1213–1272. Oxford University Press.[ISBN missing]
Bellitto, Christopher M. (2002). The General Councils:A History of the Twenty-One Church Councils from Nicaea to Vatican II. Paulist Press.[ISBN missing]
Biller, Peter (2000). The Measure of Multitude: Population in Medieval Thought. Oxford University Press.[ISBN missing]
Dondorp, Hary; Schrage, Eltjo J.H. (2010). "The Sources of Medieval Learned Law". In Cairns, John W.; du Plessis, Paul J. (eds.). The Creation of the Ius Commune: From Casus to Regula. Vol. 7. Edinburgh University Press.[ISBN missing]
Maiorov, Alexander V. (2019). "The Rus Archbishop Peter at the First Council of Lyon". The Journal of Ecclesiastical History. 71 (1): 1–20. doi:10.1017/s0022046919001143. S2CID211652664.
Martínez, H. Salvador (2010). Alfonso X, the Learned. Translated by Cisneros, Odile. Brill.[ISBN missing]
Richardson, Carole M. (2019). "The Cardinal's Wardrobe". In Hollingsworth, Mary; Pattenden, Miles; Witte, Arnold (eds.). A Companion to the Early Modern Cardinal. Brill. pp. 535–556.[ISBN missing]
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