[Point of Information <100 Words]

Interject: Fallacy of exclusion. Discounting the question by claiming lack of documentation. The preface of John II is a protest that Hormisdas accepted, not a concession as my opponent claims. Nor did the Libellus end the schism, but Hormisdas’ support of military action by Emperor Justin. Source: DICTIONARY OF EARLY CHRISTIAN BIOGRAPHY, Wace / Piercy, quoted in the Roman Catholic Patrology of Dr Bardenhewer at Munich, English translation by Dr. T.J. Shahan, Catholic University of America, 1908. I refer to entry: Hormisdas (8), par. 3-5. Unless source veracity is challenged, resubmitting question #3 affirmative.

[Negative: 250 words for answer.]
Answer #3

No. St Theodore’s request to Pope Leo III, who, by right of his being first in the episcopate and Orthodox confession, is entirely canonical, since nothing ever happens without the consent of the senior Bishop in a province, barring heresy. (No one disputes that the Pope of Rome was the First Hierarch in the Orthodox Church.) See Canon 34 of the Holy Apostles (referring to any Episcopal actions), Canon 6 of Nicea (referring to Episcopal elections), Canon 25 of the 4th Ecumenical Council (elections must be ratified by the Metropolitan), and Canons 9, 19, and 20 of Antioch. Note his words: whereas those who follow ancient custom do not even have the right of convening an orthodox one without your knowledge. This is in line with the canons spanning over centuries.

As for the second quote: I must note that St Theodore speaks, in many cases, symbolically: This can be demonstrated by noting that the Testament of St Theodore, written in 826 to the superiors of monasteries, also references Matthew 16:19. (See PG 99, col 1821):

22. You shall not take charge of the treasury room nor assume the cares of stewardship, but let your key be the greatest care of souls, of loosing and binding according to the Scriptures (cf. Matt.16:19). (Testament, St Theodore of Studios, translation of Timothy Miller, cit. http://www.doaks.org/typ009.pdf)

I certainly would not go so far as to say that St Theodore believed in a "Divine Right of Papal Primacy", though it is clear he relied on Orthodox Popes and had great respect for them. There’s no evidence, certainly not what’s presented here, to make a Primatial claim.

Question #4

Since you cannot provide one canon demonstrating Papal Primacy of jurisdiction, let alone supremacy as you assert, can you at least show me catechetical texts from Patristic times that establish this Primacy as a teaching? For example, St John of Damascus left us An Exact Exposition of the Orthodox Faith to facilitate understanding of the Trinitarian doctrine. The aforementioned St Theodore the Studite left dialogues on the Holy Icons. Sts. Augustine and John Chrysostom have volumes of homilies expounding the meaning of the Scriptures. Do you have any document that clearly states that Papal Primacy, based upon succession of Saint Peter, this "Divine right", was the Church’s universal teaching, as opposed to parenthetically referenced and contradictory excerpts from letters?