Darkness before Dawn - Purple Phoenix 1416
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Yes, it was the early 13th century that saw Thessaloniki surpass Constantinople in population reaching 300k figures (understandably so, if you take into account what had happened in 1204…)
CHAPTER 17 – A HERETIC PRINCE
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CHAPTER 17 – A HERETIC PRINCE
Just as Andronikos held a lavish banquet in his palace to welcome members of Italian merchant houses to invest and trade in Thessaloniki, and just as Thomas Mavrokordatos disembarked from the Roman galley and set his foot on Thessaloniki, a plot against Andronikos and his epilektoi was forming without their knowing.
Deep within the chambers of the Church of Hagia Sophia in Thessaloniki, Head of the Thessaloniki Diocese, Archbishop Symeon sat in front of a parchment, his brow furrowed in contemplation. The candle lights of the room made his face look yellow. His heart was heavy, his mind wandered between thoughts of heresy and the desecration of his holy rituals, and the potential ramifications for the action he is soon to take. Yet, one name, one person continues to be at the center of his attention, Andronikos Palaiologos.
The rapid economic development and reforms by Andronikos had unintentionally damaged the interest of the Church, who were the largest landowner of Thessaloniki and had many privileges and monopolies granted by successive Roman emperors, some dating even back to the age of Constantine the Great. Andronikos chose to disregard or circumvent many of such privileges in the name of development, and in the process enraged the local clergymen.
Archbishop Symeon was a man in his fifties, he had undergone extensive and rigorous theological study, a well-respected theologian among many believers and bishops, he was well-versed in Christian orthodox canon and had an incredibly expanded knowledge on all religious rituals ranging from sermons to daily prayers. However, he never had experience or training in any trade relevant to the secular world, and as such he couldn’t fathom the reasons behind and the effect of Andronikos’ reforms, he simply saw them as foremost an infringement on the sacred privilege of the Church, and secondly, a deviation from the righteous customs of the past.
The past radical reforms of Despot Andronikos had always been a source of contempt for Symeon, but he was especially offended by Andronikos’ decision to grant land to a heretic sect, give them protection and levy them into a new army to be fought side by side with good Christians. Now, with the expansion of this heretic epilektoi and their inevitable expanded influence on Thessaloniki and its people, his outrage knew no bounds.
"How dare he?" Symeon muttered, his voice filled with anger and disbelief. "To bring these heretics into our midst, to allow them to worship as they please amongst pious Christians and pollute righteous mind with heretic and wicked belief, to completely disregard and desecrate the sacred and holy rituals... It is outrageous! It is blasphemy!"
Symeon knew fully well the gravity of his accusation and what kind of upheaval it may bring about, but if the current situation were left unchecked, he could in his head imagine the epilektoi growing in power, their influence spreading like wildfire throughout the city with the heretic Despot’s blessing, and it was a nightmare scenario that he could not bear to contemplate. He convinced himself that, if he did not act swiftly and put a halt to all these madness, he feared that they would succeed in seducing the weak-minded Christians into the heretic way, and crumble the foundation of the Christian Empire, dooming all to eternal damnation.
With a heavy heart, Symeon moved his pen across the parchment to write an official letter of accusation. In it, he warned against the damage of Andronikos’ policy had caused on the integrity and foundation of Christian faith, and accused Andronikos of falling victim to heresy and thus need to be saved by a compulsory purification process to be determined by the most esteemed bishops of the Empire.
Symeon had all of his bishops in the Diocese of Thessaloniki co-sign the letter, then sent it to Patriarch Joseph II, the Ecumenical Patriarch in Constantinople with great urgency. Joseph II was a long-time friend of Symeon, both men underwent same training, studied together and held many of the same belief, and so Symeon trusted him to see the gravity of the situation, and the truth in his accusations against Andronikos. The letter detailed the heresies committed by the despot, the damage done to the church's interests, and the threat posed by the epilektoi to the Orthodox faith.
As surmised by Symeon, once the letter was sent, a political firestorm ensued. The news of accusation of the whole Thessaloniki Diocese against the Despot of Thessaloniki for heresy spread as soon as the letter landed in the hands of Patriarch Joseph II, and it spread like a whirlwind. The gossip of Andronikos's alleged heresy rippled through the ranks of bishops, nobles, and commoners alike, igniting speculation about the potential consequences of a guilty or innocent verdict. Would Andronikos face exile if convicted? Would the epilektoi be disbanded? The fate of Thessaloniki, and indeed the Empire to a significant extent, hung precariously in the balance.
In Constantinople, Emperor Manuel and Co-Emperor Ioannes granted an audience to Patriarch Joseph II, who presented them with the official document of accusation sent by Archbishop Symeon.
Manuel unfolded the parchment, his brow furrowing as he read. He spoke gravely, "This letter was dispatched from Thessaloniki merely three days ago, yet I have already heard of the accusations against Despot Andronikos on at least three separate occasions, from three different individuals! How did this confidential information leak so swiftly? What is Archbishop Symeon's ultimate goal?"
Joseph II responded, "I am aware that Despot Andronikos has been instrumental in the Empire's military campaigns, yet I assure you, my emperor, that Archbishop Symeon's intentions are solely for the Empire's best. The information must have leaked somewhere along the way, perhaps by a careless messenger. Given the gravity of the matter, the news would undoubtedly spread rapidly and widely. Regarding the accusations against the young Despot, I have convened clergymen who are authorities in heresy matters, and we shall collectively decide whether or not to request a trial from your royal highness."
"There will be no trial." Manuel interrupted Joseph II mid-speech, his tone firm.
Joseph II looked surprised at the emperor's assertion. "Certainly, there will be no trial at this juncture. We must first convene and deliberate before..."
Manuel cut him off again, approaching Joseph and locking eyes with him. His voice was cold as a winter blizzard. "Listen to me, Joseph. You may convene as many meetings and deliberate for as long as you need, but you will never arrive at the conclusion of a trial. I will not allow it."
"But, your highness, this is contrary to the Empire's custom! Only the church can determine, based on our profound understanding of the works of God and the Saints, whether a person, whether commoner or prince, is heretic or not," protested Joseph II, taking a step back and casting a glance at Ioannes, who stood nearby.
"No trial," Manuel repeated. "This is my command as Emperor of the Romans and the Chosen Ruler by God. I will shred any document containing the words 'heresy trial' into pieces, and whoever proposes such a motion in the church will face my unyielding wrath."
As the tension mounted between the Emperor and the Patriarch, Co-Emperor Ioannes intervened, offering his perspective: "Patriarch Joseph, you are aware that Despot Andronikos has made significant and unparalleled contributions to the Empire. He has been, and continues to be, indispensable to us all. Therefore, it would be extremely unwise, in our current perilous and treacherous times, to create internal rifts by pursuing this dangerous course of action. Archbishop Symeon may be naive and unaware of the precarious situation and delicate workings of the Empire, but a wise and intelligent man like you must surely recognize the dangers inherent in this action."
Joseph had expected Ioannes, based on past encounters and conversations, to support the Church's position or at least remain neutral. Therefore, he was surprised by Ioannes's reaction, even more so than by Manuel's. Facing the unwavering stance of the two most powerful men in the Empire, Joseph realized he had no other choice.
"As for the policies accused of heresy, I’ll admit some of them had gone too far. I will immediately summon Despot Andronikos to Constantinople for a proper explanation, and he shall correct any wrongs he has committed." Seeing Joseph's attitude soften, Manuel's tone became more conciliatory.
"As the Ecumenical Patriarch, I must protest. However, if the emperor and co-emperor both stand firmly on their decision, as a humble servant to God and the Empire, I must obey," Joseph said, his face ashen. With a bow, he exited the palace.
"Now, we must speak with Andronikos. Your little brother has caused us both a great headache," Manuel said to Ioannes, visibly tired after his confrontation with Joseph. Ioannes helped the aging emperor return to his seat and replied, "I will summon Andronikos immediately."
Five days later, on 10 September 1418, Andronikos hurriedly entered the palace, his face flushed and dripping with sweat. He approached Manuel with his head bowed low and bowed deeply before his father sitting on the throne.
"Andronikos, what have you done!?" Manuel demanded, his voice stern. "The accusations by the Church are of most severe nature! How can you justify bringing heretics into our midst and allowing them to worship freely?"
Andronikos rose from his bow. Although still sweating from his hastily travel, his gaze remained unwavering. "I have done what is necessary for the empire's revival," he declared. "These men, these epilektoi, have skills and strength that we need. We cannot turn away those who are willing to fight for our cause, and these men have proven their loyalty, valor and value by braving the most dangerous battles in Achaea, Morea and Attica!"
"But at what cost?" Ioannes interjected. "At the risk of dividing our people, of weakening our cohesion, of fracturing our relations with the Church? This is not the way to bring about revival."
"Revival requires reform and innovation," Andronikos countered. "We cannot cling to the past and expect to thrive in the present. The Church has become inept, incapable of supporting us in our struggle to revive our Empire! My dear father and elder brother, you know well how many valuable lands the Church hold, how much wealth the Church hoard, all these valuable resources that could be utilized to great assistance, simply been wasted in hollow and empty discussions! Unlike these wasteful men, the epilektoi are a vital part of our future, they provide us with an unwavering source of fighting men, vital to our struggle against the Ottomans, and I will not sacrifice them for the sake of appeasing the Church."
As Ioannes argued with Andronikos, Manuel felt a sense of deep exhaustion. Of course, he knew that the point Andronikos made had merit; of course, he knew the vast land and treasure the Church held for itself was a significant limitation to the resources the Empire could muster; and of course, he knew the Church mainly used the heresy accusation to push back against their privileges and interests being damaged. Nevertheless, as emperor, and an experienced statesman, Manuel knew he must balance all interests at all times, which meant in this time, he must balance between the demands of the Church and Andronikos.
“Andronikos, don’t you understand, if we are to concede to a trial, you would most likely be found heretic, and be stripped of all your titles and positions?” Ioannes questioned loudly, and Andronikos became silent.
Seeing this, Manuel weighed in: "Andronikos, my son, we support you and your vision for the empire's revival. But we cannot ignore the concerns of the Church, for they were, and continue to be the guiding hand to all good Christians across the land, a path to our Lord. Whatever the reasons you have, which I recognize the merits of, you must honor the Church and make concessions that could satisfy their demand to retract their accusation. If your concessions are sufficient, I will appease the Church.”
Andronikos's face was stony as he nodded in acquiescence. He knew that he had pushed the limits of their patience, and he was not willing to risk further conflict with his father, nor the Church. “I appreciate what both of you have done for me, I will forbid any epilektoi, or any non-believer of Christian faith to enter Thessaloniki, their movement will be limited to their communities or the barracks. As for economic policies…”
“That would suffice.” Manuel interrupted the words of Andronikos. “Economic policies you can continue, I will see to that. Epilektois, reign them in and leave them out of the sights of Bishops. We already have too much on our plates, we don’t need additional headaches with the Church.”
“As you will it, father.” Andronikos knew Manuel had protected him, and he felt both guilt-ridden and grateful.
Manuel came and held the hands of Andronikos and Ioannes together: “As family, we must stay united, only united can we survive!”
Andronikos returned to Thessaloniki to implement his compromise, while Archbishop Symeon received the result of his accusation with disappointment and relief. The favoritism of the emperor shown towards his son was palpable, which meant Andronikos remained in power and would continue to threaten the Church’s position. But for now, they had won a small victory. The epilektoi system would remain, but with their movements now restricted, their influence would be curtailed.
A month later, a letter from ambassador Nicholas Eudaimonoioannes in Konstanz had reached Andronikos, the letter brought him both relief and a new sense of urgency: As the council of Konstanz drew to a close in 1418, the newly elected pope Martin V and Sigismund worked together to finally and definitively settle the Western Schism with the recognition of Martin V as the sole and legitimate pope. Both Martin V and Sigismund had promised Nicholas to immediately begin the preparations for the Crusade eagerly anticipated by Andronikos. By the end of his letter to Andronikos, Nicholas estimated that if all went according to plans, then in two years’ time, by late 1420, a force of at least 30.000 crusaders would be ready to strike the Ottomans, and the empire better be ready for that fateful event.
Just as Andronikos held a lavish banquet in his palace to welcome members of Italian merchant houses to invest and trade in Thessaloniki, and just as Thomas Mavrokordatos disembarked from the Roman galley and set his foot on Thessaloniki, a plot against Andronikos and his epilektoi was forming without their knowing.
Deep within the chambers of the Church of Hagia Sophia in Thessaloniki, Head of the Thessaloniki Diocese, Archbishop Symeon sat in front of a parchment, his brow furrowed in contemplation. The candle lights of the room made his face look yellow. His heart was heavy, his mind wandered between thoughts of heresy and the desecration of his holy rituals, and the potential ramifications for the action he is soon to take. Yet, one name, one person continues to be at the center of his attention, Andronikos Palaiologos.
The rapid economic development and reforms by Andronikos had unintentionally damaged the interest of the Church, who were the largest landowner of Thessaloniki and had many privileges and monopolies granted by successive Roman emperors, some dating even back to the age of Constantine the Great. Andronikos chose to disregard or circumvent many of such privileges in the name of development, and in the process enraged the local clergymen.
Archbishop Symeon was a man in his fifties, he had undergone extensive and rigorous theological study, a well-respected theologian among many believers and bishops, he was well-versed in Christian orthodox canon and had an incredibly expanded knowledge on all religious rituals ranging from sermons to daily prayers. However, he never had experience or training in any trade relevant to the secular world, and as such he couldn’t fathom the reasons behind and the effect of Andronikos’ reforms, he simply saw them as foremost an infringement on the sacred privilege of the Church, and secondly, a deviation from the righteous customs of the past.
The past radical reforms of Despot Andronikos had always been a source of contempt for Symeon, but he was especially offended by Andronikos’ decision to grant land to a heretic sect, give them protection and levy them into a new army to be fought side by side with good Christians. Now, with the expansion of this heretic epilektoi and their inevitable expanded influence on Thessaloniki and its people, his outrage knew no bounds.
"How dare he?" Symeon muttered, his voice filled with anger and disbelief. "To bring these heretics into our midst, to allow them to worship as they please amongst pious Christians and pollute righteous mind with heretic and wicked belief, to completely disregard and desecrate the sacred and holy rituals... It is outrageous! It is blasphemy!"
Symeon knew fully well the gravity of his accusation and what kind of upheaval it may bring about, but if the current situation were left unchecked, he could in his head imagine the epilektoi growing in power, their influence spreading like wildfire throughout the city with the heretic Despot’s blessing, and it was a nightmare scenario that he could not bear to contemplate. He convinced himself that, if he did not act swiftly and put a halt to all these madness, he feared that they would succeed in seducing the weak-minded Christians into the heretic way, and crumble the foundation of the Christian Empire, dooming all to eternal damnation.
With a heavy heart, Symeon moved his pen across the parchment to write an official letter of accusation. In it, he warned against the damage of Andronikos’ policy had caused on the integrity and foundation of Christian faith, and accused Andronikos of falling victim to heresy and thus need to be saved by a compulsory purification process to be determined by the most esteemed bishops of the Empire.
Symeon had all of his bishops in the Diocese of Thessaloniki co-sign the letter, then sent it to Patriarch Joseph II, the Ecumenical Patriarch in Constantinople with great urgency. Joseph II was a long-time friend of Symeon, both men underwent same training, studied together and held many of the same belief, and so Symeon trusted him to see the gravity of the situation, and the truth in his accusations against Andronikos. The letter detailed the heresies committed by the despot, the damage done to the church's interests, and the threat posed by the epilektoi to the Orthodox faith.
As surmised by Symeon, once the letter was sent, a political firestorm ensued. The news of accusation of the whole Thessaloniki Diocese against the Despot of Thessaloniki for heresy spread as soon as the letter landed in the hands of Patriarch Joseph II, and it spread like a whirlwind. The gossip of Andronikos's alleged heresy rippled through the ranks of bishops, nobles, and commoners alike, igniting speculation about the potential consequences of a guilty or innocent verdict. Would Andronikos face exile if convicted? Would the epilektoi be disbanded? The fate of Thessaloniki, and indeed the Empire to a significant extent, hung precariously in the balance.
In Constantinople, Emperor Manuel and Co-Emperor Ioannes granted an audience to Patriarch Joseph II, who presented them with the official document of accusation sent by Archbishop Symeon.
Manuel unfolded the parchment, his brow furrowing as he read. He spoke gravely, "This letter was dispatched from Thessaloniki merely three days ago, yet I have already heard of the accusations against Despot Andronikos on at least three separate occasions, from three different individuals! How did this confidential information leak so swiftly? What is Archbishop Symeon's ultimate goal?"
Joseph II responded, "I am aware that Despot Andronikos has been instrumental in the Empire's military campaigns, yet I assure you, my emperor, that Archbishop Symeon's intentions are solely for the Empire's best. The information must have leaked somewhere along the way, perhaps by a careless messenger. Given the gravity of the matter, the news would undoubtedly spread rapidly and widely. Regarding the accusations against the young Despot, I have convened clergymen who are authorities in heresy matters, and we shall collectively decide whether or not to request a trial from your royal highness."
"There will be no trial." Manuel interrupted Joseph II mid-speech, his tone firm.
Joseph II looked surprised at the emperor's assertion. "Certainly, there will be no trial at this juncture. We must first convene and deliberate before..."
Manuel cut him off again, approaching Joseph and locking eyes with him. His voice was cold as a winter blizzard. "Listen to me, Joseph. You may convene as many meetings and deliberate for as long as you need, but you will never arrive at the conclusion of a trial. I will not allow it."
"But, your highness, this is contrary to the Empire's custom! Only the church can determine, based on our profound understanding of the works of God and the Saints, whether a person, whether commoner or prince, is heretic or not," protested Joseph II, taking a step back and casting a glance at Ioannes, who stood nearby.
"No trial," Manuel repeated. "This is my command as Emperor of the Romans and the Chosen Ruler by God. I will shred any document containing the words 'heresy trial' into pieces, and whoever proposes such a motion in the church will face my unyielding wrath."
As the tension mounted between the Emperor and the Patriarch, Co-Emperor Ioannes intervened, offering his perspective: "Patriarch Joseph, you are aware that Despot Andronikos has made significant and unparalleled contributions to the Empire. He has been, and continues to be, indispensable to us all. Therefore, it would be extremely unwise, in our current perilous and treacherous times, to create internal rifts by pursuing this dangerous course of action. Archbishop Symeon may be naive and unaware of the precarious situation and delicate workings of the Empire, but a wise and intelligent man like you must surely recognize the dangers inherent in this action."
Joseph had expected Ioannes, based on past encounters and conversations, to support the Church's position or at least remain neutral. Therefore, he was surprised by Ioannes's reaction, even more so than by Manuel's. Facing the unwavering stance of the two most powerful men in the Empire, Joseph realized he had no other choice.
"As for the policies accused of heresy, I’ll admit some of them had gone too far. I will immediately summon Despot Andronikos to Constantinople for a proper explanation, and he shall correct any wrongs he has committed." Seeing Joseph's attitude soften, Manuel's tone became more conciliatory.
"As the Ecumenical Patriarch, I must protest. However, if the emperor and co-emperor both stand firmly on their decision, as a humble servant to God and the Empire, I must obey," Joseph said, his face ashen. With a bow, he exited the palace.
"Now, we must speak with Andronikos. Your little brother has caused us both a great headache," Manuel said to Ioannes, visibly tired after his confrontation with Joseph. Ioannes helped the aging emperor return to his seat and replied, "I will summon Andronikos immediately."
Five days later, on 10 September 1418, Andronikos hurriedly entered the palace, his face flushed and dripping with sweat. He approached Manuel with his head bowed low and bowed deeply before his father sitting on the throne.
"Andronikos, what have you done!?" Manuel demanded, his voice stern. "The accusations by the Church are of most severe nature! How can you justify bringing heretics into our midst and allowing them to worship freely?"
Andronikos rose from his bow. Although still sweating from his hastily travel, his gaze remained unwavering. "I have done what is necessary for the empire's revival," he declared. "These men, these epilektoi, have skills and strength that we need. We cannot turn away those who are willing to fight for our cause, and these men have proven their loyalty, valor and value by braving the most dangerous battles in Achaea, Morea and Attica!"
"But at what cost?" Ioannes interjected. "At the risk of dividing our people, of weakening our cohesion, of fracturing our relations with the Church? This is not the way to bring about revival."
"Revival requires reform and innovation," Andronikos countered. "We cannot cling to the past and expect to thrive in the present. The Church has become inept, incapable of supporting us in our struggle to revive our Empire! My dear father and elder brother, you know well how many valuable lands the Church hold, how much wealth the Church hoard, all these valuable resources that could be utilized to great assistance, simply been wasted in hollow and empty discussions! Unlike these wasteful men, the epilektoi are a vital part of our future, they provide us with an unwavering source of fighting men, vital to our struggle against the Ottomans, and I will not sacrifice them for the sake of appeasing the Church."
As Ioannes argued with Andronikos, Manuel felt a sense of deep exhaustion. Of course, he knew that the point Andronikos made had merit; of course, he knew the vast land and treasure the Church held for itself was a significant limitation to the resources the Empire could muster; and of course, he knew the Church mainly used the heresy accusation to push back against their privileges and interests being damaged. Nevertheless, as emperor, and an experienced statesman, Manuel knew he must balance all interests at all times, which meant in this time, he must balance between the demands of the Church and Andronikos.
“Andronikos, don’t you understand, if we are to concede to a trial, you would most likely be found heretic, and be stripped of all your titles and positions?” Ioannes questioned loudly, and Andronikos became silent.
Seeing this, Manuel weighed in: "Andronikos, my son, we support you and your vision for the empire's revival. But we cannot ignore the concerns of the Church, for they were, and continue to be the guiding hand to all good Christians across the land, a path to our Lord. Whatever the reasons you have, which I recognize the merits of, you must honor the Church and make concessions that could satisfy their demand to retract their accusation. If your concessions are sufficient, I will appease the Church.”
Andronikos's face was stony as he nodded in acquiescence. He knew that he had pushed the limits of their patience, and he was not willing to risk further conflict with his father, nor the Church. “I appreciate what both of you have done for me, I will forbid any epilektoi, or any non-believer of Christian faith to enter Thessaloniki, their movement will be limited to their communities or the barracks. As for economic policies…”
“That would suffice.” Manuel interrupted the words of Andronikos. “Economic policies you can continue, I will see to that. Epilektois, reign them in and leave them out of the sights of Bishops. We already have too much on our plates, we don’t need additional headaches with the Church.”
“As you will it, father.” Andronikos knew Manuel had protected him, and he felt both guilt-ridden and grateful.
Manuel came and held the hands of Andronikos and Ioannes together: “As family, we must stay united, only united can we survive!”
Andronikos returned to Thessaloniki to implement his compromise, while Archbishop Symeon received the result of his accusation with disappointment and relief. The favoritism of the emperor shown towards his son was palpable, which meant Andronikos remained in power and would continue to threaten the Church’s position. But for now, they had won a small victory. The epilektoi system would remain, but with their movements now restricted, their influence would be curtailed.
A month later, a letter from ambassador Nicholas Eudaimonoioannes in Konstanz had reached Andronikos, the letter brought him both relief and a new sense of urgency: As the council of Konstanz drew to a close in 1418, the newly elected pope Martin V and Sigismund worked together to finally and definitively settle the Western Schism with the recognition of Martin V as the sole and legitimate pope. Both Martin V and Sigismund had promised Nicholas to immediately begin the preparations for the Crusade eagerly anticipated by Andronikos. By the end of his letter to Andronikos, Nicholas estimated that if all went according to plans, then in two years’ time, by late 1420, a force of at least 30.000 crusaders would be ready to strike the Ottomans, and the empire better be ready for that fateful event.
Great chapter, sad about that struggle between the religious clergy and Andronikos, hopefully the dispute doesn't grow for the worse. I wonder if Andronikos will look more deeply into the beliefs of the Bedreddin?
Keep up the good work!!
Hopefully such a crusade will happen by 1420, kick the Ottomans out of Europe!!!👍👍👍
Keep up the good work!!
once again Andronikos has to face the not always positive consequences deriving from his innovative policies, which, as is natural, cannot please everyone, so this first clash with the church will be useful for him to gain experience and learn from his mistakes, On the other hand, the news coming from Latin Europe is very good, so in a little while perhaps we will see the real preparations for the crusade and of course everything that revolves around it ( including the weddings that Martin is thinking of organizing for the young Paleologos, as Is there a chance that Andronikos will be able to get a small part of the papal subsidy in advance, which will technically go to the Empire in the very near future ?, or even have some volunteers sent with perhaps one or two pieces of artillery attached )
random question, how plausible would it be for Constantinople to try to subtly instigate a rebellion in Smyrna or Philadelphia ? , to try to put a foot back in Anatolia, but above all to strengthen the maritime control of the Aegean by the Byzantine navy ( so as to have a sort of triangulation between the Morea, Thessaloniki, Constantinople, the few islands left in their possession and this "stronghold" on the coast of Asia Minor ) yet another question, what is the very young Constantine up to in this period ?, he should be around 13 years old if I'm not mistaken, so he would start getting his first assignments in the Empire to gain experience
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Bedreddin’s belief to establish a community where all faiths could live in harmony is definitely something Andronikos may find helpful to his future endeavors to reorganize people of different faith under one single banner
Maybe he'll establish a belief in that only the Romans are able to successfully bring order to both Christians and Muslims?
Let’s say the wise emperor Manuel had drawn from the consequences of a house divided, and he has plenty of past experiences to draw from (both Roman ones and Ottoman ones)
As to answer your question, despite a majority of people still sympathizing with the empire living in coastal Anatolia, I don’t think the Romans could hold the coast against the overwhelming might of the Ottomans. The Ottoman rule on Anatolia must first be broken before any significant revolts favoring the Romans could happen
That option is still some years from now, and to fully abandon the Orthodox Church dominance over the Roman Empire would be unthinkable and utterly detrimental. However, the Bedreddin belief is now dominant in the epilektoi ranks, and they will see Andronikos as their main protector in this hostile religious environment, and thus for the moment help Andronikos to secure a capable army that are loyal to him.