Editing Gennadius Scholarius

{{Short description|Ecumenical Patriarch of Constantinople from 1454 to 1456 and in 1463 and from 1464 to 1465}}
{{Use dmy dates|date=August 2022}}
{{Infobox Christian leader
| honorific_prefix = [[Saint]] 
| name             = Gennadius II of Constantinople
| image            = Gennadios II Sholarios.jpg
| caption          = Gennadius II of Constantinople on a wall fresco in a monastery in [[Serres]]
| church           = [[Ecumenical Patriarchate of Constantinople|Church of Constantinople]]
| archbishop_of    = [[List of Ecumenical Patriarchs of Constantinople|Ecumenical Patriarch of Constantinople]]
| term             = 6 January 1454 –<br />6 January 1456<br />April 1463 – June 1463<br />Autumn 1464 – autumn 1465
| predecessor      = [[Athanasius II of Constantinople]]<br />[[Joasaph I of Constantinople]]<br />[[Sophronius I of Constantinople]]
| successor        = [[Isidore II of Constantinople]]<br />[[Sophronius I of Constantinople]]<br />[[Mark II of Constantinople]]
| birth_name       = Georgios Kourtesios
| birth_date       = {{circa|1400}}
| birth_place      = [[Constantinople]]
| death_date       = {{circa|1472}}
| death_place      = Saint John Prodromos Monastery near [[Serrae|Siroz]], [[Rumelia Eyalet]], Ottoman Empire
| feast_day        = 25 August
| venerated        = [[Eastern Orthodox Church]]
}}

'''Gennadius II of Constantinople''' ([[Greek language|Greek]]: Γεννάδιος; [[lay name]]: Γεώργιος Κουρτέσιος Σχολάριος, ''Georgios Kourtesios''; {{circa|1400}} – {{circa|1472}}) was a [[Byzantine Greeks|Byzantine Greek]] philosopher and theologian, and [[list of ecumenical patriarchs of Constantinople|Ecumenical Patriarch of Constantinople]] from 1454 to 1465. He was a strong advocate for the use of [[Aristotle|Aristotelian]] philosophy in the Orthodox Church.

Gennadius II was, together with his mentor, [[Mark of Ephesus]], involved in the [[Council of Florence]] which aimed to end the schism between the Orthodox and Catholic churches. Gennadius II had studied and written extensively on Catholic theology. After the failure of the union of Florence and the [[Fall of Constantinople]], Gennadius II became the first Ecumenical Patriarch of Constantinople under Ottoman rule. Just before the fall of Constantinople, and after Cardinal [[Isidore of Kiev]] had celebrated a Latin Mass in [[Hagia Sophia]] to celebrate the ratification of the Council of Florence, its citizens consulted Gennadius II. Gibbon has him say: "O miserable Romans, why will ye abandon the truth? and why, instead of confiding in God, will ye put your trust in the Italians? In losing your faith you will lose your city. Have mercy on me, O Lord! I protest in thy presence that I am innocent of the crime. O miserable Romans, consider, pause, and repent. At the same moment that you renounce the religion of your fathers, by embracing impiety, you submit to a foreign servitude".

A polemicist, Gennadius II left in writing several treatises on the differences between Catholic and Orthodox theology, the [[Filioque]], a defence of [[Aristotelianism]] and excerpts from an exposition (entitled ''Confession'') of the [[Eastern Orthodox faith]] addressed to [[Mehmed II]].

== Biography ==
He was born ''Georgios Kourtesios'' in [[Constantinople]] {{circa|1400}} and he belonged to an ethnic [[Greeks|Greek]] family originally from the island of [[Chios]]; the name ''Scholarios'' (which was also a title) is thought to derive from a family member's position in the [[Byzantine Navy]] or the imperial palace.<ref>Gideon, Manuel (1885), Patriarchal Tables - Historical biographical news about the Patriarchs of Constantinople - from Andrew Protocletos to Joachim III of Thessalonica, 36–1884, p. 472 [https://anemi.lib.uoc.gr/php/pdf_pager.php?rec=/metadata/f/0/9/metadata-01-0000337.tkl&do=74635.pdf&pageno=480&width=396&height=625&maxpage=734&lang=en]</ref> His abecedary was [[Mark of Ephesus]]<ref>M. Pilavakis, Introduction to "First Antirrhetic against Manuel Kalekas", (London, Doctoral Diss., 1988), p. 24</ref> (d. 1444).<ref>For Mark of Ephesus' death, see J. Gill, "The Year of the Death of Mark Eugenicus", ''Byzantinische Zeitschrift'', 52 (1952), 23–31.</ref> Following his tutelage under the famous [[John Chortasmenos]] ("didaskalos" of the Patriarchal School), Manuel-Mark might have then recommended him to study under his own previous master, [[Gemistos Plethon]] (d. 1452–1454), {{circa}} 1428.<ref>{{harvp|Kappes|2013a}}</ref> However, his studies under Plethon are a matter of speculation and, at any rate, would have been more likely attendance at Plethon's lectures at [[Mystras]].<ref>{{harvp|Kappes|2013a|pp=214–215}}</ref> Gennadius had been a teacher of philosophy before entering the service of the emperor [[John VIII Palaiologos]] as a theological advisor. In fact, in 1437 – in anticipation of the [[Council of Florence]] – the emperor formally studied [[Neilos Kabasilas]]'s works along with [[Mark of Ephesus]] and Gennadius II. Curiously, the trio also formally studied the works of [[Duns Scotus]] (d. 1308) because of his rejection of the Filioque in [[Thomistic]] metaphysics, as well as Scotus' doctrine of a "formal distinction" between the persons and essence of God, as well as God's attributes (or "energies").<ref>{{harvp|Monfasani|2011|pp=165–168}}</ref> It was for this reason that Gennadius II wrote an academic refutation of the first eighteen of Mark of Ephesus' "Syllogistic Chapters against the Latins". From this, the [[Catholic Encyclopedia]] speculates that Gennadius II was likely writing an academic exercise to inform his former master that [[Thomas Aquinas]]' opinions did not constitute a universally Latin approach to questions on the [[Trinity]].

=== Council of Florence ===
Gennadius became historically important when, as judge in the civil courts under John VIII Palaiologos (1425–1448), he accompanied his emperor to the Council of Florence, held in 1438–1439 in [[Ferrara]] and [[Florence]]. The object of this endeavor was bringing a union between the [[Greek Orthodox Church|Greek]] and [[Latin Church]]es, which he supported at that time.{{sfn|Chisholm|1911|p=596}} He made four speeches at the council – all exceedingly conciliatory.{{citation needed|date=November 2015}}

At the same council appeared the celebrated Platonist, Gemistos Plethon, the most powerful opponent of the then dominant [[Aristotelianism]], and consequently an antagonist of Gennadius. In church matters, as in philosophy, the two were opposed – Plethon advocated a partial return to Greek [[paganism]] in the form of a [[syncretic]] union between [[Christianity]] and [[Zoroastrianism]];{{citation needed|date=November 2015}} while Gennadius, more cautious, pressed the necessity for ecclesiastical union with Rome on doctrinal grounds, and was instrumental in drawing up a form which from its vagueness and ambiguity might be accepted by both parties. Gennadius was at a serious disadvantage because, being a layman, he could not directly take part in the discussions of the council.{{sfn|Chisholm|1911|pp=596–597}}

=== Return to Constantinople ===
Despite his initial advocacy of the union (and berating many of the Orthodox bishops for their lack of theological learnedness), Gennadius soured on union during the council and left it early in June 1440. At the behest of his mentor [[Mark of Ephesus]], who converted him completely to anti-Latin Orthodoxy, until his death, Gennadius was known (with Mark of Ephesus) as the most uncompromising enemy of the union. It was at just about this time (1444) that he began to draw attention to the putative heterodoxy of Aquinas' "distinction of reason" between the attributes (viz., energies) and essence of God. First, as contained in [[Martin Jugie]]'s edition of his ''opera omnia'', Gennadius interrupts chapters 94–96 of his discourse "On Being and Essence" of [[Thomas Aquinas]] and replaces the [[Thomism|Thomistic]] explanation with that of [[Scotism]] in order to agree better with [[Gregory Palamas]]. However, he initially mitigates total condemnation of Aquinas, noting that later [[Scholasticism|Scholastics]] (like [[Hervaeus Natalis]]) interpret Aquinas in a more Orthodox light.<ref>{{harvp|Kappes|2013b}}</ref> This point marks Gennadius' increasing theological distance from Aquinas, where he begins to be more theologically condemnatory of him in later works (e.g., his treatises on the Holy Spirit and his Preface to the Greek "Summa Theologiae"). However, this distance can be overstated. Marcus Plested observes that Gennadius' "love and esteem for Thomas was to continue undimmed throughout his career although he would often accentuate the note of caution in later works".<ref name="Marcus Plested 2012, pp. 128–129">Marcus Plested (2012), ''Orthodox Readings of Aquinas'', [[Oxford University Press]], pp. 128–129</ref> Despite his cautions, Gennadius writes of Thomas "We love this divinely-inspired and wise man".<ref>Luis Petit, Xenophon Sidéridès, Martin Jugie, Eds. (1928–1936), ''Oeuvres complètes de Georges Scholarios'', 8 vols, Paris, VI, 177–178, quoted in Plested, p. 129</ref> He wrote many works to defend his new convictions, which differ so much from the earlier conciliatory ones that [[Leo Allatius]] thought there must be two people of the same name;<ref>''Diatriba de Georgiis'' in Johann Albert Fabricius-Gottlieb Christoph Harless ''Bibliotheca Græca'', X, 760–786</ref> to whom [[Edward Gibbon]]: "[[Eusèbe Renaudot]] has restored the identity of his person, and the duplicity of his character".<ref>Edward Gibbon, ''[[Decline and Fall of the Roman Empire|Decline and Fall]]'', lxviii, note 41</ref>

After the death of John VIII in 1448, Gennadius entered the [[Zeyrek Mosque|Pantokrator monastery]] in Constantinople under Emperor [[Constantine XI Palaiologos]] (1448–1453) and took, according to the invariable custom, a new name: Gennadius. Before the [[Fall of Constantinople|fall of the city]] he was already well known as a bitter opponent of the union. He and Mark of Ephesus were the leaders of the anti-Latin party. In 1444, Mark of Ephesus on his deathbed praised Gennadius's irreconcilable attitude towards the Latins and the union.<ref>''[[Patrologia Graeca]]'', CLX, 529</ref> It was to Gennadius that the angry people went after seeing the [[Uniate]] services in the great church of [[Hagia Sophia]]. It is said that he hid himself, but left a notice on the door of his cell: "O unhappy Romans, why have you forsaken the truth? Why do you not trust in God, instead of in the Italians? In losing your faith you will lose your city".<ref>Quoted by Edward Gibbon, ''[[Decline and Fall of the Roman Empire|Decline and Fall]]'', ed. [[J. B. Bury]], VII, 176</ref>

=== Ottoman period ===
{{More citations needed section|date=September 2017}}
[[File:Gennadios Mehmed II.jpg|thumb|Patriarch Gennadius II with Mehmet II depicted on an 18th-century painting]]
[[File:Gennadios II and Mehmed II.jpg|thumb|upright|Patriarch Gennadius II with [[Mehmed II]] depicted on a 20th-century mosaic<ref>G. Ágoston, B.A. Masters, ''Encyclopedia of the Ottoman Empire'', (2009), 238.</ref>]]

After the [[fall of Constantinople]], Gennadius was taken prisoner by the [[Ottoman Empire|Turks]]. In administering his new conquest, 21-year-old conquering Sultan [[Mehmed II]] wished to assure the loyalty of the Greek population and above all avoid them appealing to the Roman Catholics for liberation, potentially sparking a new round of [[Crusades]]. Mehmed II therefore sought the most anti-Catholic cleric he could find as a figure of unity for the Greeks under Turkish rule – and Gennadius as leading anti-Union figure was a natural choice. On 1 June 1453, just three days after the fall of the city, the new Patriarch's procession passed through the streets where Mehmed II received Gennadius II graciously and himself invested him with the signs of his office – the [[crosier]] (''dikanikion'') and mantle. This ceremonial investiture would be repeated by all sultans and patriarchs thereafter.

Before the conquest of Constantinople, the rivalry between the Eastern and Western Churches had significantly weakened the power of the Ecumenical Patriarchate of Constantinople, leading to internal divisions among its clergy. This tumultuous period resulted in the inability to appoint a new patriarch following the resignation of [[Athanasius II of Constantinople]]. After the city's conquest, Mehmed II ordered the selection and traditional consecration of a new patriarch according to the wishes of the Greeks, appointing Gennadius as the Patriarch of the Orthodox Church of Constantinople.

Mehmed II conferred upon the new Patriarch the title of ''[[millet (Ottoman Empire)|millet]]'' Başkanı' (Head of the Nation), thereby authorising him to oversee all matters concerning his co-religionists. In a gesture reminiscent of the practices of Byzantine emperors, Mehmed II personally presented the Patriarch with the crosier and crown, symbols of his ecclesiastical authority. This act of investiture, accompanied by Janissary guards, safely paraded the new Patriarch through the city, introducing him to the populace and marking a seamless continuation of the ceremonial traditions of the Byzantine Empire into the Ottoman era.

The city's famous patriarchal basilica, the [[Hagia Sophia]], had already been converted into a mosque by the conquerors, so Gennadius II established his seat at the [[Church of the Holy Apostles]]. Three years later the edifice, which was in a dilapidated state (in 1461 it was demolished by the Ottomans to make way for the [[Fatih Mosque]]),<ref>Müller-Wiener, Wolfgang (1977), ''Bildlexikon zur Topographie Istanbuls - Byzantion, Konstantinupolis, Istanbul bis zum Beginn d. 17 Jh.'' (in German), Tübingen, Wasmuth {{ISBN|978-3-8030-1022-3}}, 406</ref> was abandoned by the Patriarch, who moved again to the [[Pammakaristos Church|Church of the Pammakaristos]].

The Ottomans divided their Empire into ''millets'' or subject nations, of which the Greeks were the largest, known as the [[Rum Millet]]. The Patriarch was appointed the official head or ''[[Ethnarch]]'' of the Greek millet, which was used as the Ottomans as a source for imperial administrators. Gennadius II became a political authority as well as a religious one, as were all his successors under the Ottomans.{{citation needed|date=November 2015}}

As was normal when a monk or lay scholar was appointed patriarch, Gennadius was consecutively [[holy orders|ordained]], first as a deacon, then as a priest, then finally as a bishop before being appointed patriarch.{{citation needed|date=November 2015}}

=== Patriarch ===
In the spring of 1454 he was consecrated by the [[metropolitan bishop|metropolitan]] of [[Perinthus|Heraclea Perinthus]], but, since both the Church of Hagia Sophia and the palace of the patriarch were now in the hands of the Ottomans, he took up his residence successively in two [[monastery|monasteries]] of the city.{{Citation needed|date=December 2022}} While holding the episcopal office Gennadius II drew up, apparently for the use of Mehmed, a confession or exposition of the Christian faith, which was translated into Turkish by Ahmed, [[Qadi]] of [[Veria|Berrhoea]] (and first printed in Greek and Latin by A. Brassicanus at [[Vienna]] in 1530).{{sfn|Chisholm|1911|p=597}}

Gennadius II was unhappy as patriarch, and tried to abdicate his position at least twice; in 1456 he resigned. The full reason for this step commonly attributed to his disappointment at the sultan's treatment of Christians, though Mehmed II seems to have kept the fairly tolerant conditions he had allowed to them; various writers hint at other motives.<ref name="Michalcescu_13"/> Eventually, he found the tensions between the [[Greeks]] and the Ottomans overwhelming.

He was later called two times to guide the Christian community as Patriarch during the turbulent period that followed the patriarchate of [[Isidore II of Constantinople]]. There is no consensus among scholars about the exact dates of his last two patriarchates: according to Kiminas (2009), he reigned again from April 1463 to June 1463 and from autumn 1464 to autumn 1465.<ref>For the different scholars' suggestions about the second and third terms of Gennadius II see the [[list of ecumenical patriarchs of Constantinople]].</ref> Blanchet objects to the existence itself of these two additional terms.<ref>{{harvp|Blanchet|2001}}</ref>

Gennadius II then, like so many of his successors, ended his days as an ex-patriarch and a [[monk]]. He lived in the monastery of John the Baptist near [[Serrae]] in [[Macedonia (region)|Macedonia]], where he wrote books until he died in about 1472.

Gennadius II fills an important place in Byzantine history. He was the last of the old school of [[polemic]]al writers and one of the greatest. Unlike most of his fellows he had an intimate acquaintance with Latin theological literature, especially with St. [[Thomas Aquinas]] and other [[scholasticism|Scholastics]]. He was as skillful an opponent of Catholic theology as [[Mark of Ephesus]], and a more learned one. However, his opposition to Aquinas can be overstated. Marcus Plested observes that Gennadius II's "love and esteem for Thomas was to continued undimmed throughout his career although he would often accentuate the note of caution in later works". Despite his cautions Gennadius writes of Thomas "We love this divinely-inspired and wise man".<ref name="Luis Petit p. 129">Luis Petit, [[Xenophon Sideridis]], [[Martin Jugie]], Eds. (1928–1936), ''Oeuvres complètes de Georges Scholarios'', 8 vols, Paris, VI, 177–178, quoted in Plested, p. 129</ref>

His writings show him to be a student not only of Western philosophy but of controversy with Jews and Muslims, of the great [[Hesychast]] question (he attacked [[Barlaam of Seminara]] and defended the monks; naturally, the Barlaamites were "latinophrones"), in short, of all the questions that were important in his time. He has another kind of importance as the first Patriarch of Constantinople under the Ottomans. From this point of view, he stands at the head of a new period in the history of his Church; the principles that regulated the condition of Orthodox Christians in the [[Ottoman Empire]] are the result of Mehmed II's arrangement with him.{{citation needed|date=November 2015}}

== Writings ==
About 100 to 120 of his alleged writings exist, some of which have never been published, and some of which are of doubtful authenticity. As far as is known, his writings may be classified into philosophical (interpretations of Aristotle, [[Porphyry (philosopher)|Porphyry]] and others), translations of [[Peter of Spain]] and [[Thomas Aquinas]], defenses of Aristotelianism against the recrudescence of [[Neoplatonism]] and theological and ecclesiastical (partly concerning the union and partly defending Christianity against Muslims, Jews, and [[Paganism|pagan]]s), in addition to numerous [[homily|homilies]], [[hymn]]s, and letters.

Gennadius II was a prolific writer during all the periods of his life.<ref name="Michalcescu_13">{{harvp|Michalcescu|1904|p=13}}</ref> The complete works of Gennadius II were published in eight volumes by Jugie, Petit & Siderides, 1928–1936.<ref>Martin Jugie, Luis Petit, and Xenophon Sideridis, 1928–1930, ''Oeuvres complètes de Georges (Gennadios) Scholarios'', Paris, [[Bayard Presse|Maison de la Bonne Presse]]</ref> (Note: this edition supersedes the references made below.)

=== First Period (pro-Union) ===
The chief works of this time are the "speeches" made at the [[Council of Florence]],<ref>Printed in Hardouin, IX, and ''[[Patrologia Graeca]]'', CLX, 386 sqq.</ref> also a number of letters addressed to various friends, bishops, and statesmen, mostly unedited. An ''Apology for five chapters of the Council of Florence''<ref>Edited first (in Latin) at Rome in 1577, and again in 1628.</ref> is doubtful.<ref>In ''Patrologia Graeca'', CLIX is attributed to Joseph of Methone.</ref> A ''History of the Council of Florence'' under his name (in manuscript only) is really identical with that of Syropulos.<ref>Ed. Creighton, The Hague, 1660.</ref>

=== Second Period (anti-Union) ===
A great number of polemical works against Latins were written in this time. Two books about the ''Procession of the [[Holy Ghost]]'';<ref>One in Simonides, the other in ''Patrologia Graeca'', CLX, 665</ref> another one "against the insertion of the ''[[Filioque]]'' in the Creed";<ref>''Patrologia Graeca'', CLX, 713</ref> two books and a letter about "[[Purgatory]]"; various sermons and speeches; a ''[[Panegyric]] of [[Mark of Ephesus]]'' (in 1447), etc. Some translations of works of Saint Thomas Aquinas, and polemical treatises against his theology by Gennadius II are still unedited, as is also his work against the Barlaamites. However, his hostility toward Aquinas can be overstated. Marcus Plested observes that Gennadius II's "love and esteem for Thomas was to continue undimmed throughout his career although he would often accentuate the note of caution in later works". Despite his cautions, Gennadius writes of Thomas "We love this divinely-inspired and wise man".<ref name="Luis Petit p. 129"/>

There are also various philosophical treatises of which the chief is a ''Defence of Aristotle'' (''antilepseis hyper Aristotelous'') against the Neoplatonist, [[Gemistos Plethon]].<ref>''Patrologia Graeca'', CLX, 743 sqq.</ref>

His most important work is easily his "Confession" (''Ekthesis tes pisteos ton orthodoxon christianon'', generally known as ''Homologia tou Gennadiou'') addressed to [[Mehmed II]]. It contains twenty articles, of which however only the first twelve are authentic. It was written in Greek; Achmed, [[Qadi]] of [[Veria|Berrhoea]], translated it into [[Turkish language|Turkish]]. This is the first (in date) of the Orthodox Symbolic books. It was published first (in Greek and Latin) by Brassicanus (Vienna, 1530), and again by Chytræus (Frankfurt, 1582). [[Martin Crusius]] printed it in [[Greek language|Greek]], [[Latin]], and Turkish (in Greek and Latin script) in his ''Turco-Græcia'' (Basle, 1584 reprinted in ''[[Patrologia Graeca]]'', CLX 333, sqq.). Rimmel reprinted it (Greek and Latin) (in his ''Monumenta fidei Eccl. Orient.'', (Jena, 1850), I, 1–10.); and Michalcescu in Greek only. There exists an arrangement of this Confession in the form of a dialogue in which Mehmed asks questions ("What is God?" – "Why is he called ''theos''?" – "And how many Gods are there?" and so on) and Gennadius II gives suitable answers. This is called variously Gennadius II's ''Dialogue'' (''dialexis'', διάλεξις), or ''Confessio prior'', or ''De Via salutis humanæ'' (''Peri tes hodou tes soterias anthropon''). Rimmel prints it first, in Latin only, and thinks it was the source of the Confession. It is more probably a later compilation made from the Confession by someone else. It should be noticed that Gennadius II's (quasi-Platonic) philosophy is in evidence in his Confession (God cannot be interpreted, ''theos'' from ''theein'', etc.; cf. Rimmel). Either for the same reason or to spare Muslim susceptibility he avoids the word ''Prosopa'' in explaining the [[Trinity]], speaking of the three Persons as ''idiomata'' "which we call [[Hypostasis (philosophy and religion)|Hypostases]]".

=== Third Period (post-resignation) ===
During the third period, from his resignation to his death (1459–1468), he continued writing theological and polemical works. An [[encyclical]] letter to all Christians ''In defence of his resignation'' is unedited, as are also a ''Dialogue with two Turks about the divinity of Christ'', and a work about the ''Adoration of God'', Jahn (''Anecdota græca'') has published a ''Dialogue between a Christian and a Jew'' and a collection of ''Prophecies about Christ'' gathered from the [[Old Testament]]. A treatise, ''About our God, one in three, against [[Atheists]] and [[Polytheists]]'',<ref>''Patrologia Graeca'', CLX, 667 sqq.</ref> is chiefly directed against the theory that the world may have been formed by chance. Five books, ''About the Foreknowledge and Providence of God'' and a ''Treatise on the manhood of Christ'', are also in ''[[Patrologia Graeca]]'', CLX. Lastly, there are many homilies by Gennadius II, most of which exist only in manuscript at [[Mount Athos]].<ref>''Codd. Athous'', Paris, 1289–1298.</ref>

== In popular media ==
* In 2012 film, ''[[Fetih 1453]]'', Gennadius II is played by Adnan Kürtçü.
* Gennadius II is a significant character in the historical novel "Porphyry and Ash" which covers the final year of the [[Byzantine Empire]] and the controversy of the act of union.
* Appears in novel [[The Dark Angel (Waltari novel)|The Dark Angel]] by [[Mika Waltari]].
* In the Turkish TV series, [[:tr:Mehmed: Fetihler Sultanı]], [[Ulvi Alacakaptan]] portrays the role of Gennadius.

== Notes and references ==
=== Notes ===
* {{EB1911|wstitle=Gennadius II|volume=11|pages=596–597}}
* {{Catholic|wstitle=Gennadius II}}

=== References ===
{{Reflist}}

== See also ==
* [[Greek scholars in the Renaissance]]
* [[John Chortasmenos]]

== Bibliography ==
* {{Cite journal |last=Blanchet |first=Marie-Hélène |date=2001 |title=Georges Gennadios Scholarios a-t-il été trois fois patriarche de constantinople? |language=fr |journal=Byzantion: Revue Internationale des Études Byzantines |location=Bruxelles |volume=71 |issue=1 |pages=60–72}}
* {{Cite journal |last=Kappes |first=Christiaan W. |date=2013a |title=Idolizing paganism – demonizing Christianity à propos N. Siniossoglou: radical Platonism in Byzantium: illumination and utopia in ''Gemistos Plethon'' |journal=Archiv für Mittelalterliche Philosophie und Kultur |volume=19 |pages=210–243 }}
* {{Cite journal |last=Kappes |first=Christiaan W. |date=2013b |title=The Latin sources of the Palamite theology of George-Gennadius Scholarius |journal=Nicolaus |volume=40 |issue=1 |pages=71–113}}
* {{Cite book |last=Kiminas |first=Demetrius |title=The Ecumenical Patriarchate - A History of Its Metropolitanates with Annotated Hierarch Catalogs |date=2009 |publisher=[[Wildside Press]] |isbn=9781434458766 |url=https://books.google.com/books?id=QLWqXrW2X-8C}}
* {{Cite book |last=Michalcescu |first=Jon |date=1904 |title=Die Bekenntnisse und die wichtigsten Glaubenszeugnisse der griechisch-orientalischen Kirche}}
* {{Cite book |last=Monfasani |first=J. |date=2011 |chapter=The pro-Latin apologetics of the Greek émigrés to quattrocento Italy |title=Byzantine Theology and its Philosophical Background |publisher=A. Rigo |series=Studies in Byzantine History and Civilization |volume=4}}

== Further reading ==
* [[Athanasios Angelou]] "'Who am I?" Scholarios' answers and the Hellenic identity", in Φιλέλλην. Studies in honour of Robert Browning, Venice 1996, p. 1–19.
* Marie-Hélène Blanchet, ''Georges-Gennadios Scholarios (vers 1400 – vers 1472) - un intellectuel orthodoxe face à la disparition de l'empire byzantin'', Institut Français d'Études Byzantines, Paris, 2008.
* Joseph Gill, "George Scholarius", in J. Gill, ''Personalities of the Council of Florence and other Essays'', Oxford, 1964, pp. 79–94.
* {{Cite journal |last=Laurent |first=Vitalien |author-link=Vitalien Laurent |title=Les premiers patriarches de Constantinople sous la domination turque (1454–1476) - Succession et chronologie d'après un catalogue inédit |journal=Revue des études byzantines |date=1968 |volume=26 |pages=229–263 |url=https://www.persee.fr/doc/rebyz_0766-5598_1968_num_26_1_1407 |doi=10.3406/rebyz.1968.1407}}
* Livanos, Christopher; "Greek Tradition and Latin Influence in the Work of George Scholarios", [[Gorgias Press]], 2006.
* {{Cite journal |last=Paizi-Apostolopoulou |first=Machi |title=Appealing to the Authority of a Learned Patriarch - New Evidence on Gennadios Scholarios' Responses to the Questions of George Branković |journal=The Historical Review/La Revue Historique |date=2012 |volume=9 |pages=95–116 |url=http://ejournals.epublishing.ekt.gr/index.php/historicalReview/article/download/4072/3858 |doi=10.12681/hr.291 |doi-access=free}}
* {{Cite book |last=Runciman |first=Steven |author-link=Steven Runciman |title=The Great Church in Captivity - A Study of the Patriarchate of Constantinople from the Eve of the Turkish Conquest to the Greek War of Independence |date=1985 |orig-date=1968 |edition=2nd |publisher=[[Cambridge University Press]] |isbn=9780521313100 |url=https://books.google.com/books?id=Vm5OGIBgoHMC}}
* Eugenia Russell, "St Demetrius of Thessalonica - Cult and Devotion in the Middle Ages", Peter Lang, Oxford, 2010 {{ISBN|978-3-0343-0181-7}}.
* C.J.G. Turner; "The career of Georgios Gennadios Scholarios", ''Byzantion'', 39 (1969), 420–455.
* C.J.G. Turner; "George Gennadius Scholarius and the Council of Florence", ''[[The Journal of Theological Studies]]'', 18 (1967), 83–103.
* [https://archive.today/20121215021510/http://stephanus.tlg.uci.edu/canon/wsearch?wtitle=3195&nperpage=all&uid=0&GreekFont=Beta&mode=c_search Thesaurus Linguae Graecae - Bibliography of Gennadius Scholarius].

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| before = [[Athanasius II of Constantinople|Athanasius II]]
| title  = [[List of ecumenical patriarchs of Constantinople|Ecumenical Patriarch of Constantinople]]
| years  = 1454 – 1456
| after  = [[Isidore II of Constantinople|Isidore II]]
}}
{{Succession box
| before = [[Joasaph I of Constantinople|Joasaph I]]
| title  = [[List of ecumenical patriarchs of Constantinople|Ecumenical Patriarch of Constantinople]]
| years  = 1463
| after  = [[Sophronius I of Constantinople|Sophronius I]]
}}
{{Succession box
| before = [[Sophronius I of Constantinople|Sophronius I]]
| title  = [[List of ecumenical patriarchs of Constantinople|Ecumenical Patriarch of Constantinople]]
| years  = 1464 – 1465
| after  = [[Mark II of Constantinople|Mark II]]
}}
{{s-end}}
{{Patriarchs of Constantinople}}

{{Authority control}}
{{DEFAULTSORT:Gennadios 02 of Constantinople, Patriarch}}
[[Category:1400 births]]
[[Category:1473 deaths]]
[[Category:People from Constantinople]]
[[Category:Byzantine theologians]]
[[Category:15th-century Greek philosophers]]
[[Category:15th-century Greek people]]
[[Category:Greek Renaissance humanists]]
[[Category:15th-century patriarchs of Constantinople]]
[[Category:15th-century Eastern Orthodox theologians]]
[[Category:Byzantine saints of the Eastern Orthodox Church]]
[[Category:15th-century Byzantine writers]]