The year 476, meaning the date of the dethronement of the last emperor of the Western Empire, Romulus Augustulus, is for us synonymous with the fall of the Roman Empire and the end of antiquity. But is that how the Romans saw it?

The procedure of hiring tribes from outside the Limes to serve in the Roman army had been around for centuries. The so-called barbarians were not a foreign entity in the panorama of multi-cultural Rome, they also held significant posts in the military and administration, however the present situation was something new: one of them became head of the state, Odoacer – a barbarian named by his regiments the king of Italy (rex Italiae). The fact that he cooperated with the emperor of the Eastern Empire and had the blessing of the Roman Senate, calmed the Romans. On the other hand, sending the insignia of imperial power of the young emperor of the West to Emperor Zeno had to bring about a certain dose of anxiety.

What were the implications for the bishop of Rome? Very slight to be honest. Odoacer was an Arian, however he preserved all the prerogatives of the Church and did not interfere in the actions of Simplicius – a supporter of orthodoxy. And it was not Arianism, although it was considered a heresy by the Roman Church, that drew the attention of the bishop of Rome.  A conflict arose between him and the patriarch of Constantinople Acacius. The reason for this was the ever-spreading Monophysitism. Although, this dissenting religious doctrine was condemned at the Council of Chalcedon (451), in the East it still enjoyed great popularity and had greater and greater support from the patriarch of Constantinople. Behind all these theological disputes and conflicts there was the struggle for primacy between both the hierarchs, which led to the worsening of relations between the pope and the Emperor of the Eastern Empire, and ultimately after the death of Simplicius, resulted in a schism, meaning suspending of relations between the two bishoprics.

In Rome itself, during the pontificate of Simplicius one of the most interesting Roman sacral structures was consecrated – the Church of San Stefano Rotondo on Celio Hill. Another, which unfortunately did not survive until the present was the Church of Sant’Andrea Catabarbara, near the Basilica of Santa Maria Maggiore on Esquiline Hill, while the third which is still around today, albeit in a different form, the Santa Bibiana – a small church, in the XX century squeezed in between the railway tracks of the Termini Railway Station.  

Their creation, as well as that of previously erected numerous, small titular churches (titulae) is proof of liveliness, but also of a rather apparent tendency for the Roman Church to move away from Christian monotheism in exchange for a sort of polytheism. The Church, listening to the voices of the people, perfectly diagnosed their needs. And just as was the case in antiquity, when every field of life was the domain of a different deity, so too now individual martyrs became accessible means of consolation in issues such as illnesses and misfortunes, or perhaps intercessors in fulfilling, very often individual requests. The protection of a saint became necessary, following in the tradition of pagan Rome. And while Christ, due to his authority seemed a distant and unattainable God, the lesser saints, intercessors, seemed to be readily available and willing to aid in everyday struggles. Each of them was responsible for a different sphere of life. Prayers directed towards Saint Bibiana were to aid in epilepsy, drunkenness, headaches, but also prevent accidents. Saint Andrew was responsible for numerous types of professions (including fishermen, miners, butchers), but was also the one to turn to when it came to happy family life and many children. This need for saint protectors led to the spread of, unknown at the beginning of Christianity, cult of martyrs. And while at the beginning of the IV century individual titulae took their names from their founders or donators, at the end of the V century these were names were generally preceded by the word “saint”. And thus the pious founder Sabina became a saint martyr and the patron of the church on Aventine Hill (Santa Sabina). In turn titulus Vestinae, which took its name from its founder Vestina, at the end of the VI century was dedicated to a rather unknown St. Vitalis. The appearance of subsequent saints was accompanied by a colorful legend, with the aim to provide the proper foundation for the sainthood of all these figures.

From Liber Pontificalis we know, that at the initiative of Simplicius the entry portico leading to the atrium of the old Constantine St. Peter’s Basilica (San Pietro in Vaticano), was also built. There (in the portico), the pope was buried. Today the place of his burial remains unknown.