With the election of Pope Leo XIV – formerly Cardinal Robert Prevost – the world once again turns its gaze to the centuries-old rituals and enduring traditions that surround one of the most powerful roles on Earth: the spiritual head of the Roman Catholic Church.

Appearing for the first time on the balcony of St. Peter’s Basilica, the new pontiff inherits not only the leadership of over 1.4 billion Catholics, but also the legacy of his predecessor, Pope Francis – a transformative figure who championed the poor, the marginalized, and the environment. As the first Jesuit, the first from the Americas, and the first non-European pontiff in more than a millennium, Francis – and now the Chicago-born Pope Leo – remind the world that the Catholic Church’s roots stretch far beyond the city of Rome.

Indeed, of the 267 Popes to date, 216 have hailed from the Italian peninsula – not only from what we now call Italy, but from the patchwork of city-states and kingdoms that once defined the region: the Papal States, the Republics of Venice, Genoa, and Florence, the Duchy of Milan, the Kingdom of Naples, and others. Only a small number have come from beyond these borders, making the recent papacies of John Paul II, Benedict XVI, Francis, and now Leo all the more remarkable.

In moments like these, curiosity surges – not just about the man newly elected to lead the Church, but about the papacy itself: a nearly two-thousand-year-old institution, and the longest-surviving dynasty of elected heads of state in the world.

Adding fuel to the public’s fascination is the success of the recent award-winning film “Conclave,” a political thriller starring Ralph Fiennes and Isabella Rossellini. Its gripping portrayal of Vatican intrigue has onca again reignited interest in the arcane rituals and political machinations surrounding the election of a new Pope.

Amid this renewed attention, those of us with a passion for all things Greek might find ourselves wondering: were there ever any Greek Popes?

At first glance, it seems a straightforward question – but the answer is anything but. Some church historians count twelve; others cite different numbers. Part of the confusion lies in how we define “Greek.” Does it mean ethnic heritage? Native language? Birthplace within the Greek-speaking regions of the Roman or Byzantine empires? Or is it more about cultural identity and intellectual tradition?

Here, we’ll explore the fascinating legacy of Popes with Hellenic roots – figures whose backgrounds were shaped by the Greek world and whose influence helped steer the early course of Christianity. From the fledgling communities of the first believers to the height of Byzantine cultural influence in Rome, their stories reveal a fascinating spiritual lineage that bridges the Greek-speaking East and the Latin-speaking West.

Greek Voices in the Early Church

Imagine being a fly on one of the frescoed walls of the Sistine Chapel – perhaps nestled beside one of Raphael’s colorful tapestries or tucked into a shadowy corner near Michelangelo’s towering masterpiece, “The Last Judgment.” The great doors are sealed shut from the outside, while two solemn Swiss Guards in their striped, Renaissance-era uniforms and high plumed helmets stand as silent sentinels. Inside the Chapel, beneath the vaulted ceiling, a sea of scarlet-clad cardinals cast their secret votes into a ceremonial chalice placed atop a gilded tray. The ballots are stirred, bound, and burned. Outside, eyes turn skyward to a narrow chimney: black smoke for deadlock, white smoke for a new Pope.

This highly choreographed ritual – the Papal Conclave – has been held in this same room since 1492, the year Columbus set sail for the New World. But the office of the Pope stretches back far further, to the Apostolic Age, when the Church was young and still searching for its voice. And in those earliest centuries, that voice spoke Greek.

Saint Paul the Apostle – whose footsteps we traced in an earlier feature – journeyed across the eastern Mediterranean, preaching in synagogues and city squares from Antioch to Corinth. His letters, the Pauline epistles, were written in Greek, addressed to Greek-speaking communities.

In fact, Koine Greek was already the dominant language of the eastern half of the Roman Empire, and served as the lingua franca of the early Church. The entire New Testament was written in it. Early theologians and apologists – figures like Athenagoras of Athens (c. 133–c. 190 AD), Clement of Alexandria (c. 150–c. 215 AD), and his famed pupil Origen (c. 185–c. 253 AD) – debated doctrine, defended the faith, and shared the Good News in Greek. Even the very word “Pope” comes from the Greek “pappas,” meaning “father.”

As Christianity spread, many of its most dynamic early communities took root in cities steeped in Hellenic culture – Alexandria, Antioch, Ephesus among them – as well as the mainland Greek cities of Thessaloniki and Corinth. These were bustling centers of learning, commerce, and spiritual exploration – places where Greek philosophy confronted nascent Christian theology in vibrant dialogue. And it was from this intellectually rich, Greek-speaking world that some of the Church’s earliest leaders would emerge – men who, in time, would ascend to the highest office in Christendom: the Bishop of Rome.

The Early Greek Popes: From Anacletus to Zosimus

While Saint Peter is traditionally honored as the first Bishop of Rome, many of his early successors bore names that reflect the cultural mosaic of the ancient Christian world. Between the late first and early fifth centuries – long before the so-called Byzantine Papacy and centuries prior to the East–West Schism of 1054 – at least eight Popes of Greek heritage rose to prominence.

Some were born in Greece itself, while others came from Magna Graecia, the Greek-speaking region of southern Italy colonized by Hellenic city-states as early as the 8th century BC. Together, these men helped guide the fledgling Church through some of its most turbulent chapters: years marked by imperial persecution, theological controversy, and the gradual consolidation of ecclesiastical authority.

At this stage in history, it is important to remember that Christianity had not yet fractured into Catholic and Orthodox denominations. The Church was still one – a unified body stretching across the Roman Empire, with bishops and patriarchs leading key cities like Rome, Alexandria, Antioch, Constantinople, and Jerusalem. These early Greek Popes belonged to this shared tradition. They spoke the language of the New Testament, drew upon both classical Hellenic thought and Christian doctrine, and shaped the Roman Church during an age when theology was still evolving and unity was a fragile but vital ideal.

The word Catholic – from the Greek “katholikos,” meaning “universal” – described this inclusive, far-reaching Church. Within that universal context, the first Popes of Greek background emerged, bearing with them the intellectual and spiritual legacy of the Hellenic world.

St. Anacletus (r. c. 80–92)

Pope Anacletus – also known as Cletus – is traditionally believed to have been born in Athens, making him the earliest Greek-born leader of the Church. Some sources, however, suggest he was born in Rome, possibly of Greek descent. As a Greek-speaking “peregrinus” (a free provincial subject of the Roman Empire, though not a full citizen), his heritage reflects the diversity of the early Christian community.

Little is known with certainty about his pontificate. Tradition holds that he played a key role in organizing the Christian faithful in Rome, reportedly dividing the city into 25 parishes, each overseen by its own bishop. He is listed as the third Pope, following Saint Peter and Pope Linus.

Anacletus’s reign spanned the rule of the emperors Titus (79–81) and Domitian (81–96). The latter is remembered as “a ruthless yet efficient autocrat,” and his reign saw renewed persecution of both Jews and Christians. Anacletus is believed to have been martyred around AD 91.

Though his legacy remains somewhat shadowy, his name is included in the Roman Canon of the Mass – testament to his foundational place in Church tradition. The name Anacletus means “blameless” or “unimpeachable” in Greek. He is venerated as a saint in both the Catholic and Eastern Orthodox Churches, with his feast day celebrated on April 26.

St. Telesphorus (r. c. 126–137)

The second Pope of Greek heritage, Telesphorus served as the eighth Bishop of Rome during a formative period for the early Church. He was born in Thurii (modern-day Terranova da Sibari) in Calabria, part of the Greek-speaking region of Magna Graecia. His name, meaning “bearing fruit” or “bringing fulfillment,” reflects his Hellenic roots.

Tradition says he lived as a hermit before becoming Pope during the reign of the philhellenic emperor Hadrian (r. 117–138). His pontificate was marked by theological challenges, particularly the rise of Gnostic sects that denied Christ’s divinity and the Virgin Birth. Telesphorus defended key doctrines and is also credited with liturgical innovations, including instituting Midnight Mass on Christmas Eve and possibly introducing the hymn “Gloria in Excelsis Deo” (Glory to God in the Highest).

According to the early Greek bishop St. Irenaeus (c. 130–c. 202), Telesphorus was martyred for his faith – one of the few early Popes known to have died a martyr’s death. His feast day is celebrated on January 5 in both the Catholic and Orthodox Churches.

St. Hyginus (r. c. 138–142)

St. Hyginus, a native of Athens, succeeded Telesphorus as the ninth Bishop of Rome. His papacy unfolded during a time of internal unrest, as emerging Gnostic movements challenged Christian unity and doctrine. Hyginus is remembered for strengthening Church structure, defining clerical roles, and introducing the tradition of godparents at baptism – a practice that gave sponsors a formal spiritual role in the Christian life.

He also required that churches be consecrated, reinforcing the sanctity of Christian worship spaces. Like his predecessor, Hyginus confronted Gnostic teachers, including Cerdo and Valentinus, who blended Christian belief with Platonic philosophy and rejected core tenets of the faith. Cerdo was eventually excommunicated after repeated apostasies.

Though later sources claim Hyginus died a martyr, there is no firm historical evidence to confirm this. He was buried near the tomb of St. Peter on Vatican Hill, a testament to his legacy. His feast day is celebrated on January 11 by both the Roman Catholic and Eastern Orthodox Churches.

St. Eleutherius (r. c. 174–189)

The fourth Greek Pope and thirteenth overall, Eleutherius was born in Nikopolis in Epirus – a city in northwestern Greece founded by Augustus after the Battle of Actium in 31 BC. Before his election, he served as a deacon under Pope Anicetus, gaining respect for his administrative skill and theological insight.

His 15-year pontificate, one of the longest of the second century, unfolded during a time of doctrinal confusion and persistent persecution by the Roman state. Eleutherius emphasized Christian unity and pastoral openness. A decree traditionally attributed to him stated that no food should be rejected if it is “rational and edible,” likely a response to Gnostic and Judaizing dietary restrictions.

A curious legend from the “Liber Pontificalis” claims that Lucius, “King of the Britons,” wrote to Eleutherius seeking baptism – a story that inspired medieval myths of Britain’s early Christian roots.

He was buried near the tombs of the earliest Popes on Vatican Hill. His feast day is celebrated on May 26.

St. Anterus (r. 21 November 235 – 3 January 236)

Anterus, the fifth Greek Pope, served for just 43 days – one of the shortest papacies in Church history – but left a lasting impact. Likely born in Petilia Policastro in Calabria, his name (Antheros) and background suggest Greek descent, possibly even as a former slave, reflecting the diversity of the early Church.

Despite his brief reign, Anterus is credited with beginning the formal collection of the Acts of the Martyrs – eyewitness records of Christian persecution. This archival effort helped shape the Church’s culture of remembrance and reverence for its saints.

His papacy coincided with the harsh rule of emperor Maximinus Thrax – the “Thracian” (r. 235–238), a noted persecutor of Christians. While some traditions hold that Anterus was martyred, others suggest he died of illness.

He was buried in the papal crypt of the Catacomb of Callixtus in Rome. A Greek-inscribed epitaph discovered in the 19th century confirmed his role and heritage. His feast day is observed on January 3 (Catholic) and August 18 (Orthodox).

St. Stephen I (r. 12 May 254 – 2 August 257)

Pope Stephen I, the 23rd Bishop of Rome, led the Church during a time of fierce persecution under emperor Valerian (r. 253–260) and intense theological conflict. Though born in Rome, Stephen was of Greek parentage – part of the city’s growing Hellenic Christian community.

Ordained by his predecessor, Pope Lucius I, Stephen was known for his administrative acumen and commitment to Church unity. He reportedly used Church funds to support persecuted Christian communities in Syria and elsewhere, offering aid and encouragement from Rome.

His most notable controversy involved the rebaptism of heretics – a dispute that brought him into sharp conflict with St. Cyprian of Carthage (c. 210–258). Despite the tension, Stephen’s emphasis on unity over division left a lasting impression.

Though not officially recognized as a martyr, tradition claims he was attacked and beheaded by Roman soldiers while celebrating Mass, during one of Valerian’s crackdowns in 257. He was buried in the Catacombs of St. Callixtus. His feast day is observed on 2 August by both the Catholic and Orthodox Churches.

St. Sixtus II (r. 31 August 257 – 6 August 258)

St. Sixtus II – also known as Xystus – was likely born in Athens and is remembered as a philosopher-pope and conciliator during one of the Church’s darkest hours. He assumed the papacy during a brief lull in Valerian’s persecutions and sought to heal divisions, particularly those left by his predecessor’s stance on the rebaptism of heretics.

Though described in the “Liber Pontificalis” as a former philosopher, some scholars believe this may be a case of mistaken identity. Still, his intellectual tone and pastoral moderation reflect a thoughtful, peace-seeking leader.

Sixtus’ pontificate lasted less than a year. In August 258, Valerian renewed his persecution, outlawing Christian worship in cemeteries and ordering the execution of clergy. Sixtus was seized while preaching in the Catacombs of St. Callixtus and was executed on the spot with six of his deacons. Four days later, his loyal deacon St. Lawrence was martyred as well.

He is honored in the Roman Canon of the Mass and commemorated on 7 August (Catholic) and 10 August (Orthodox).

St. Zosimus (r. 18 March 417 – 26 December 418)

St. Zosimus, the 41st Bishop of Rome, was born in Mesoraca, Calabria – part of southern Italy’s Greek-speaking heartland. His Hellenic roots tied him to the broader cultural world of early Christendom, which had become the Roman Empire’s official religion under Constantine the Great (r. 306–337), the first Roman emperor to convert to Christianity.

Nevertheless, Zosimus’ brief papacy was marked by turbulence. He succeeded Pope Innocent I and quickly faced major controversies, including disputes with Gallic bishops, tensions with the African Church, and the theological storm surrounding Pelagianism – a doctrine denying original sin and emphasizing human free will. Initially sympathetic, Zosimus later condemned the movement under pressure from African bishops and emperor Honorius (r. 393–423).

He also issued disciplinary decrees, including a ban on clergy frequenting taverns and a formal prescription of the maniple vestment for deacons. Known for his combative temperament, he fiercely defended papal authority but struggled with diplomacy.

Zosimus died suddenly in 418 and was buried in the Basilica of Saint Lawrence Outside the Walls. His feast is commemorated in the Roman Catholic Church on December 26.

The Byzantine Papacy (537–752)

As the political center of the Roman Empire shifted eastward, so too did the spiritual currents that shaped the papacy. The period from 537 to 752 AD – often referred to as the “Byzantine Papacy” – marks a time when the Bishops of Rome operated under the heavy influence of Constantinople. During this era, popes required imperial approval for consecration, and many were drawn from Greek-speaking regions within the Byzantine sphere: Greece, Asia Minor, Syria, and Sicily.

These Eastern-leaning popes gradually replaced the old Roman aristocracy as the dominant force in church leadership. Their presence transformed Rome into a crossroads of Christian tradition, where Eastern liturgies, theological perspectives, and artistic expressions – especially iconography – blended with Western practice. This fusion enriched Latin Christianity but also stirred tensions, especially as the papacy began asserting more independence from imperial control.

The Byzantine Papacy stands as a vivid chapter in Church history – one where Greek heritage again rose to prominence in shaping the papal office and the future of Christendom. Five popes with Greek roots (three from Asia Minor and the Levant, two from Magna Graecia) are especially noteworthy for their impact on the Roman Church at this time. 

St. Theodore I (r. 24 November 642 – 14 May 649)

Born in Jerusalem to a Greek family, St. Theodore I served as the 73rd Pope during a time of deep doctrinal and political crisis. A refugee from the Muslim conquest of the Levant, he found a new home in Rome, rising through the Church’s ranks with the support of the Byzantine imperial exarch in Ravenna.

Theodore’s papacy was marked by his firm opposition to Monothelitism – the teaching that Christ had only one will. He denounced the imperial Ecthesis, a decree by emperor Heraclius promoting the doctrine, and refused to recognize Patriarch Paul II of Constantinople, who supported it. Though he died before the Lateran Council of 649 convened, his leadership laid the foundations for this pivotal synod, which formally condemned Monothelitism and asserted the theological autonomy of the Roman Church.

Known for his compassion and generosity to the poor, Theodore was buried in St. Peter’s Basilica. He is venerated as a saint in the Eastern Orthodox Church, with his feast day observed on May 18.

Pope Conon (r. 21 October 686 – 21 September 687)

Conon, a Greek from the Thracesian Theme of Asia Minor, became the 83rd Bishop of Rome during a time of factional tension and cultural transformation. Born to a military officer and educated in Sicily – likely during emperor Constans II’s exile – Conon later settled in Rome and was ordained a priest. He may have been among the significant number of Eastern clergy (Syrian, Greek, and Greco-Sicilian) who fled to mainland Italy amid the Arab invasions.

When Pope John V died, rival Roman factions – military and clerical – proposed different candidates. In a rare compromise, both agreed on the elderly and respected Conon.

Though his pontificate lasted just 11 months, Conon consecrated the Irish missionary St. Kilian, sending him to evangelize in Franconia (now the northern part of Bavaria). He also gained the favor of emperor Justinian II, who confirmed support for the Third Council of Constantinople and eased papal taxes.

Conon died on 21 September 687 and was buried in St. Peter’s Basilica. He is remembered for his gentle leadership and broad ecclesiastical appeal.

Pope John VI (r. 30 October 701 – 11 January 705)

Born to a Greek family in Ephesus, Asia Minor, John VI brought diplomatic skill and an Eastern perspective to the Roman papacy. His reign was marked by careful navigation of political unrest and a commitment to peace.

When Byzantine commander Theophylactos arrived in Italy with orders to assert imperial control, John intervened to prevent violence against Roman citizens. He also negotiated with the Lombard Duke Gisulf of Benevento, offering a ransom for captives and persuading him to withdraw – averting further bloodshed.

John VI also engaged in early English ecclesiastical affairs, overseeing a synod of Greek-speaking bishops in Rome to adjudicate the case of the exiled Bishop Wilfrid of York, who was ultimately reinstated. He supported Berhtwald’s appointment as Archbishop of Canterbury and continued Rome’s investment in religious art and architecture.

John died in 705 and was buried in Old St. Peter’s Basilica. His papacy is remembered for diplomacy, restraint, and cross-cultural leadership at a volatile time in Church history.

Pope John VII (r. 1 March 705 – 18 October 707)

Born in Rossano, Calabria, to a Greek family, John VII was the first pope whose father was an imperial official – curator of the Palatine Hill in Rome. Elected in 705, he ruled during a time of competing powers in Italy: the Church, the Lombards, and the Byzantine Empire.

While John maintained friendly ties with the Lombards, his relationship with emperor Justinian II was strained. He notably refused to ratify the canons of the Quinisext Council (692), a rare act of papal defiance that drew criticism even from the Liber Pontificalis.

Despite political tensions, John VII was a patron of the arts and church restoration. He built the Oratory of the Virgin in St. Peter’s and may have commissioned the Madonna della Clemenza, now housed in Santa Maria in Trastevere.

He died in 707 and was buried in the chapel he built for the Virgin Mary in St. Peter’s Basilica.

St. Zachary (r. 3 or 5 December 741 – March 752)

St. Zachary (Zacharias), born in Santa Severina, Calabria, was the last pope of confirmed Greek origin and a skilled statesman during a turbulent period. Elected in 741, he navigated tensions with Byzantium, ongoing threats from the Lombards, and shifting alliances in the West.

A master negotiator, Zachary persuaded Lombard King Liutprand to return stolen papal lands and release captives without ransom. He also sanctioned the rise of Pepin the Short, approving the deposition of Merovingian King Childeric III – laying the foundation for the Carolingian dynasty.

Zachary condemned the slave trade in Rome, commissioned churches including Santa Maria sopra Minerva, and restored the Lateran Palace. He supported St. Boniface’s mission in Germany and corresponded with rulers across Europe, cementing Rome’s influence abroad.

Known for his piety, learning, and compassion, Zachary died in 752 and was buried in St. Peter’s. With his passing ended the two-century era of Greek popes who had profoundly shaped the Western Church.

Post-Schism Popes with Greek Roots

Although the era of Greek Popes ended with St. Zachary, a few later pontiffs had distant Greek ancestry. Among the most notable are Pope Innocent VIII (r. 1484–1492) and Pope Julius II (r. 1503–1513).

Innocent VIII, born Giovanni Battista Cibo, came from a noble Genoese family. His father, Arano Cibo, served as a Roman senator, and the family traced its lineage to the island of Chios – then a Genoese-held territory in the Aegean Sea.

Julius II, the Renaissance pope famed for commissioning Michelangelo’s Sistine Chapel ceiling and initiating the rebuilding of St. Peter’s Basilica, was born Giuliano della Rovere. His mother, Theodora Maniakes, is believed to have descended from a Greek family – possibly linked to the famed Byzantine general George Maniakes.

Though culturally and politically Latin, these Popes reflect how Greek heritage continued to echo through the Vatican halls, long after the East–West Schism of 1054.

Echoes of Unity

Across the centuries, the legacy of Greek Popes – whether in language, liturgy, intellect, or leadership – has left an indelible mark on the story of the papacy. From the first generations of the Church to the cultural crossroads of the Byzantine era, their voices helped shape a universal faith, bridging East and West in a shared spiritual tradition.

Though the Christian Church has long been divided, the memory of these Greek pontiffs serves as a quiet reminder of what once was – and perhaps, of what could be again. In their stories we find not only history, but hope: that dialogue may continue, understanding deepen, and that the day may come when East and West walk together once more in full communion.

That hope has not gone silent. In recent years, the close friendship between the late Pope Francis and Ecumenical Patriarch Bartholomew I of Constantinople has rekindled a spirit of fraternal unity. In 2023, on the feast of St. Andrew the Apostle – patron of the Orthodox Church – Pope Francis sent a message to Bartholomew, expressing his “fraternal affection” and reflecting on the “deep bonds of faith, hope, and charity” that continue to unite their two churches.

In that same spirit of goodwill and cultural respect, Pope Francis also facilitated the return of three fragments of the Parthenon Sculptures from the Vatican Museums to Greece – an historic gesture of reconciliation and recognition, celebrated by both the Orthodox world and the Hellenic Republic.

Until then, the lives of the Greek Popes remain silent witnesses to a unity that, though distant, is never entirely out of reach.