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コンスタンティノープルのミカエル3世（ギリシャ語: Μιχαήλ、1178年3月没）は、1170年1月から1178年3月までコンスタンティノープル総主教を務めた。
ミカエルは、ビザンツ皇帝マヌエル1世コムネノスによって総主教に任命され、非常に優れた知的かつ行政的な経歴の頂点を迎えた。[ 1 ]総主教になる前、ミカエル3世は、レファレンダリオス、エピ・トゥ・サケリウ、プロテクディコスなど、重要な教会行政職を歴任しており、最後のプロテクディコスは、大教会内での亡命申請を裁定する裁判所の責任者であった。総主教の座に就く前に彼が任命された最も重要な役職は、ヒュパトス・トン・フィロソフォン（ὕπατος τῶν φιλοσόφων 、「哲学者の長」）の職であり、これは11世紀から14世紀にかけてコンスタンティノープル帝国大学の学長に与えられた称号である。[ 2 ]この役割において、彼は新プラトン主義の哲学者たちを非難し、その解毒剤としてアリストテレスの自然科学に関する著作の研究を奨励した。 [ 3 ]総主教として、ミカエル3世は聖三位一体における子と父の関係という神学的問題に取り組み続けた。この問題は、フリュギアのランピのデメトリオスがヨハネの福音書の「ὁ Πατήρ μου μείζων μου ἐστίν」 （私の父は私よりも偉大である）（ヨハネ14:29）という句に与えた説明によって生じた。ミカエル3世はこの問題に関して皇帝の主要な代弁者として行動した。ミカエル3世はまた、アンティオキア総主教テオドロス・バルサモンに東方正教会の教会法と帝国法および布告の見直しを命じ、それは「スコリア」（ギリシャ語: Σχόλια）（1170年頃）として知られるようになった。
Michael III's patriarchy was marked by Emperor Manuel I's attempts to forge a union with the Catholic Church. Continuing a longstanding papal policy, Pope Alexander III demanded recognition of their religious authority over all Christians everywhere, and wished themselves to reach superiority over the Byzantine Emperor; they were not at all willing to fall into a state of dependence from one emperor to the other.[4] Manuel I, on the other side, wanted an official recognition of his secular authority over both East and West.[5] Such conditions would not be accepted by either side. A council did meet in Constantinople in the year 1170, for the purpose of union, but it failed to achieve this purpose.[6] The ruling of the council was described by Macarius of Ancyra, Metropolis of Ancyra: "And when, after having said and heard many things, as chance would have it, they [the Latins] were for making no concessions, but insisted that everybody should give way to them unreservedly, and adopt their customs, all hope being gone, the emperor, the council, and the whole senate, gave their vote in favour of a total separation from the pope and those who thought with him, and referred it all to the judgment of God. However, it was not thought proper to consign them, a great and distinguished nation as they were, to a formal anathema, like other heresies, even while repudiating union and communion with them".[7]
Even if a pro-western Emperor such as Manuel I agreed to it, the Greek citizens of the Empire would have rejected outright any union of this sort, as they did almost three hundred years later when the Orthodox and Catholic churches were briefly united under the Pope. In existing correspondence, Michael III presents a deeply courteous but unbending position on the authority of his Church. The correspondence also show a good working relationship with the Emperor.
Some of Michael III's correspondence with Manuel I survive,[8] as does his inaugural address as hypatos.[9] Other documents including correspondence with Pope Alexander III have been attributed to him, though they are more likely later apocryphal creations of the 13th century.[10] Michael III can also take credit for acting as patron to the young Michael Choniates, who composed an encomium in his honour, still extant.[11]