in early Byzantine (Byzantine Empire) Christianity, the proposed government of universal Christendom by five patriarchal sees under the auspices of a single universal empire. Formulated in the legislation of the emperor Justinian I (527–565), especially in his Novella 131, the theory received formal ecclesiastical sanction at the Council in Trullo (Quinisext Council) (692), which ranked the five sees as Rome, Constantinople, Alexandria, Antioch, and Jerusalem.

Since the end of the 4th century, the five patriarchates had indeed been the most prominent centres of the universal Christian church, enjoying a de facto primacy based on such empirical factors as the economic and political importance of their cities and countries. The church of Constantinople (Ecumenical Patriarchate of Constantinople), the “New Rome,” for example, occupied second rank because it was the capital of the empire.

According to the views of Roman (Roman Catholicism) bishops, however, only apostolic sees, churches actually founded by apostles, were eligible for primacy; this view thus excluded any patriarchal role for Constantinople. In fact, the popes (papacy) of Rome always opposed the idea of pentarchy, gradually developing and affirming a universal ecclesiastical structure centred on Rome as the see of Peter. Byzantine imperial and conciliar legislation practically ignored the Roman view, limiting itself to the token recognition of Rome as the first patriarchal see. The tensions created by the opposing theories contributed to the schism between East and West.

The pentarchy lost its practical significance after the Muslim domination of the Orthodox patriarchates of Alexandria, Antioch, and Jerusalem in the 7th century. The patriarch of Constantinople remained the only real primate of Eastern Christianity, and new influential ecclesiastical centres in Bulgaria, Serbia, and Russia, with new and powerful patriarchates, eventually began to compete with Constantinople and overshadow the ancient patriarchates of the East.