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The Politics of Roman Memory in the Age of Justinian DISSERTATION Presented in Partial Fulfillment of the Requirements for the D
The Politics of Roman Memory in the Age of Justinian DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Marion Woodrow Kruse, III Graduate Program in Greek and Latin The Ohio State University 2015 Dissertation Committee: Anthony Kaldellis, Advisor; Benjamin Acosta-Hughes; Nathan Rosenstein Copyright by Marion Woodrow Kruse, III 2015 ABSTRACT This dissertation explores the use of Roman historical memory from the late fifth century through the middle of the sixth century AD. The collapse of Roman government in the western Roman empire in the late fifth century inspired a crisis of identity and political messaging in the eastern Roman empire of the same period. I argue that the Romans of the eastern empire, in particular those who lived in Constantinople and worked in or around the imperial administration, responded to the challenge posed by the loss of Rome by rewriting the history of the Roman empire. The new historical narratives that arose during this period were initially concerned with Roman identity and fixated on urban space (in particular the cities of Rome and Constantinople) and Roman mythistory. By the sixth century, however, the debate over Roman history had begun to infuse all levels of Roman political discourse and became a major component of the emperor Justinian’s imperial messaging and propaganda, especially in his Novels. The imperial history proposed by the Novels was aggressivley challenged by other writers of the period, creating a clear historical and political conflict over the role and import of Roman history as a model or justification for Roman politics in the sixth century. -
Poverty, Charity and the Papacy in The
TRICLINIUM PAUPERUM: POVERTY, CHARITY AND THE PAPACY IN THE TIME OF GREGORY THE GREAT AN ABSTRACT SUBMITTED ON THE FIFTEENTH DAY OF MARCH, 2013 TO THE DEPARTMENT OF HISTORY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS OF THE SCHOOL OF LIBERAL ARTS OF TULANE UNIVERSITY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY ___________________________ Miles Doleac APPROVED: ________________________ Dennis P. Kehoe, Ph.D. Co-Director ________________________ F. Thomas Luongo, Ph.D. Co-Director ________________________ Thomas D. Frazel, Ph.D AN ABSTRACT This dissertation examines the role of Gregory I (r. 590-604 CE) in developing permanent ecclesiastical institutions under the authority of the Bishop of Rome to feed and serve the poor and the socio-political world in which he did so. Gregory’s work was part culmination of pre-existing practice, part innovation. I contend that Gregory transformed fading, ancient institutions and ideas—the Imperial annona, the monastic soup kitchen-hospice or xenodochium, Christianity’s “collection for the saints,” Christian caritas more generally and Greco-Roman euergetism—into something distinctly ecclesiastical, indeed “papal.” Although Gregory has long been closely associated with charity, few have attempted to unpack in any systematic way what Gregorian charity might have looked like in practical application and what impact it had on the Roman Church and the Roman people. I believe that we can see the contours of Gregory’s initiatives at work and, at least, the faint framework of an organized system of ecclesiastical charity that would emerge in clearer relief in the eighth and ninth centuries under Hadrian I (r. 772-795) and Leo III (r. -
Roman-Barbarian Marriages in the Late Empire R.C
ROMAN-BARBARIAN MARRIAGES IN THE LATE EMPIRE R.C. Blockley In 1964 Rosario Soraci published a study of conubia between Romans and Germans from the fourth to the sixth century A.D.1 Although the title of the work might suggest that its concern was to be with such marriages through- out the period, in fact its aim was much more restricted. Beginning with a law issued by Valentinian I in 370 or 373 to the magister equitum Theodosius (C.Th. 3.14.1), which banned on pain of death all marriages between Roman pro- vincials and barbarae or gentiles, Soraci, after assessing the context and intent of the law, proceeded to discuss its influence upon the practices of the Germanic kingdoms which succeeded the Roman Empire in the West. The text of the law reads: Nulli provineialium, cuiuscumque ordinis aut loci fuerit, cum bar- bara sit uxore coniugium, nec ulli gentilium provinciales femina copuletur. Quod si quae inter provinciales atque gentiles adfinitates ex huiusmodi nuptiis extiterit, quod in his suspectum vel noxium detegitur, capitaliter expietur. This was regarded by Soraci not as a general banning law but rather as a lim- ited attempt, in the context of current hostilities with the Alamanni, to keep those barbarians serving the Empire (gentiles)isolated from the general Roman 2 populace. The German lawmakers, however, exemplified by Alaric in his 63 64 interpretatio,3 took it as a general banning law and applied it in this spir- it, so that it became the basis for the prohibition under the Germanic king- doms of intermarriage between Romans and Germans. -
The Neonian Baptistery in Ravenna 359
Ritual and ReconstructedMeaning: The Neonian Baptisteryin Ravenna Annabel Jane Wharton The pre-modern work of art, which gained authority through its extension in ritual action, could function as a social integrator. This essay investigates the figural decoration of the Orthodox Baptistery in Ravenna, in an effort to explain certain features of the mosaic program. If the initiation ritual is reenacted and the civic centrality of the rite and its executant, the bishop, is restored, the apparent "icon- ographic mistakes" in the mosaics reveal themselves as signs of the mimetic re- sponsiveness of the icon. By acknowledging their unmediated character, it may be possible to re-empower both pre-modern images and our own interpretative strategy. The Neonian (or "Orthodox") Baptistery in Ravenna is the preciated, despite the sizable secondary literature generated most impressive baptistery to survive from the Early Chris- by the monument. Because the artistic achievement of the tian period (Figs. 1-5).1 It is a construction of the late fourth Neonian Baptistery lies in its eloquent embodiment of a or early fifth century, set to the north of the basilican ca- new participatory functioning of art, a deeper comprehen- thedral of Bishop Ursus (3897-96?) (Fig. 1).2 The whole of sion of the monument is possible only through a more thor- the ecclesiastical complex, including both the five-aisled ba- ough understanding of its liturgical and social context. The silica and the niched, octagonal baptistery, appears to have first section of this essay therefore attempts to reconstruct been modeled after a similar complex built in the late fourth the baptismal liturgy as it may have taken place in the century in Milan.3 Within two or three generations of its Neonian Baptistery. -
The Syrian Orthodox Church and Its Ancient Aramaic Heritage, I-Iii (Rome, 2001)
Hugoye: Journal of Syriac Studies 5:1, 63-112 © 2002 by Beth Mardutho: The Syriac Institute SOME BASIC ANNOTATION TO THE HIDDEN PEARL: THE SYRIAN ORTHODOX CHURCH AND ITS ANCIENT ARAMAIC HERITAGE, I-III (ROME, 2001) SEBASTIAN P. BROCK UNIVERSITY OF OXFORD [1] The three volumes, entitled The Hidden Pearl. The Syrian Orthodox Church and its Ancient Aramaic Heritage, published by TransWorld Film Italia in 2001, were commisioned to accompany three documentaries. The connecting thread throughout the three millennia that are covered is the Aramaic language with its various dialects, though the emphasis is always on the users of the language, rather than the language itself. Since the documentaries were commissioned by the Syrian Orthodox community, part of the third volume focuses on developments specific to them, but elsewhere the aim has been to be inclusive, not only of the other Syriac Churches, but also of other communities using Aramaic, both in the past and, to some extent at least, in the present. [2] The volumes were written with a non-specialist audience in mind and so there are no footnotes; since, however, some of the inscriptions and manuscripts etc. which are referred to may not always be readily identifiable to scholars, the opportunity has been taken to benefit from the hospitality of Hugoye in order to provide some basic annotation, in addition to the section “For Further Reading” at the end of each volume. Needless to say, in providing this annotation no attempt has been made to provide a proper 63 64 Sebastian P. Brock bibliography to all the different topics covered; rather, the aim is simply to provide specific references for some of the more obscure items. -
The Development of Marian Doctrine As
INTERNATIONAL MARIAN RESEARCH INSTITUTE UNIVERSITY OF DAYTON, OHIO in affiliation with the PONTIFICAL THEOLOGICAL FACULTY MARIANUM ROME, ITALY By: Elizabeth Marie Farley The Development of Marian Doctrine as Reflected in the Commentaries on the Wedding at Cana (John 2:1-5) by the Latin Fathers and Pastoral Theologians of the Church From the Fourth to the Seventeenth Century A Dissertation submitted in partial fulfillment of the requirements for the degree of Doctorate in Sacred Theology with specialization in Marian Studies Director: Rev. Bertrand Buby, S.M. Marian Library/International Marian Research Institute University of Dayton 300 College Park Dayton, OH 45469-1390 2013 i Copyright © 2013 by Elizabeth M. Farley All rights reserved Printed in the United States of America Nihil obstat: François Rossier, S.M., STD Vidimus et approbamus: Bertrand A. Buby S.M., STD – Director François Rossier, S.M., STD – Examinator Johann G. Roten S.M., PhD, STD – Examinator Thomas A. Thompson S.M., PhD – Examinator Elio M. Peretto, O.S.M. – Revisor Aristide M. Serra, O.S.M. – Revisor Daytonesis (USA), ex aedibus International Marian Research Institute, et Romae, ex aedibus Pontificiae Facultatis Theologicae Marianum, die 22 Augusti 2013. ii Dedication This Dissertation is Dedicated to: Father Bertrand Buby, S.M., The Faculty and Staff at The International Marian Research Institute, Father Jerome Young, O.S.B., Father Rory Pitstick, Joseph Sprug, Jerome Farley, my beloved husband, and All my family and friends iii Table of Contents Prėcis.................................................................................. xvii Guidelines........................................................................... xxiii Abbreviations...................................................................... xxv Chapter One: Purpose, Scope, Structure and Method 1.1 Introduction...................................................... 1 1.2 Purpose............................................................ -
Lesson 18 - the Situation in the West After the Fall of Rome
Church History Lesson 18 - The Situation in the West After the Fall of Rome 1. Introduction - A Crumbling Empire 1.1. In the last session we looked at a number of Christological controversies which embroiled the church, and consequently the Empire, up until the council of Chalcedon in 451. 1.2. As we saw, these controversies involved both the East and the West, but there were of far greater concern in the East than in the West, and the majority of bishops attending the various councils were overwhelmingly from the East. 1.3. Although there were a number of reasons for this, one of the major reasons was the rapidly changing situation in the West. After Rome was sacked for the first time in 410 AD, it sent shockwaves through the whole empire, but especially in the West. Although the Eastern part of the Empire continued in one form or another for over 1,000 years more, the situation in the West was far different. 1.4. Today we will take a brief look at what happened in the West after the first sacking of Rome in 410, and see how this affected life and the church in the West for the next 300 years or so. 2. The Barbarian Invasions 2.1. The events that most affected life and the church in the West were a series of invasions by “barbarian” tribes. 2.2. Obviously the first major invasion was when Alaric and his band of Visigoths, who invaded Italy and sacked Rome in 410. It was the shockwaves from this event that caused Augustine to write his opus City of God. -
Jordanes and the Invention of Roman-Gothic History Dissertation
Empire of Hope and Tragedy: Jordanes and the Invention of Roman-Gothic History Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Brian Swain Graduate Program in History The Ohio State University 2014 Dissertation Committee: Timothy Gregory, Co-advisor Anthony Kaldellis Kristina Sessa, Co-advisor Copyright by Brian Swain 2014 Abstract This dissertation explores the intersection of political and ethnic conflict during the emperor Justinian’s wars of reconquest through the figure and texts of Jordanes, the earliest barbarian voice to survive antiquity. Jordanes was ethnically Gothic - and yet he also claimed a Roman identity. Writing from Constantinople in 551, he penned two Latin histories on the Gothic and Roman pasts respectively. Crucially, Jordanes wrote while Goths and Romans clashed in the imperial war to reclaim the Italian homeland that had been under Gothic rule since 493. That a Roman Goth wrote about Goths while Rome was at war with Goths is significant and has no analogue in the ancient record. I argue that it was precisely this conflict which prompted Jordanes’ historical inquiry. Jordanes, though, has long been considered a mere copyist, and seldom treated as an historian with ideas of his own. And the few scholars who have treated Jordanes as an original author have dampened the significance of his Gothicness by arguing that barbarian ethnicities were evanescent and subsumed by the gravity of a Roman political identity. They hold that Jordanes was simply a Roman who can tell us only about Roman things, and supported the Roman emperor in his war against the Goths. -
Culti E Riti a Cagliari in Età Bizantina Rossana Martorelli
Culti e riti a Cagliari in età bizantina Rossana Martorelli Università di Cagliari L’incremento dato all’edilizia religiosa all’indomani della riconquista giu- stinianea, nell’ottica di una restaurazione dell’ortodossia dopo un periodo travagliato dalle eresie1, comporta l’introduzione di nuovi culti, accanto a forme di devozione già presenti. Strettamente collegata alla motivazione che sottende alla costruzione delle chiese sembra essere - infatti - la scelta dell’intitolazione, ovvero del santo (o dei santi) cui viene dedicato il luogo di culto. Un censimento capillare delle testimonianze storiche, agiografi- che, letterarie, monumentali e materiali relative alla devozione di martiri e santi dalle origini del cristianesimo al medioevo in Sardegna, condot- to nell’ambito delle attività connesse con gli insegnamenti di Archeologia Cristiana e di Archeologia Medievale presso l’Università degli Studi di Ca- gliari, sebbene ancora in atto, ha già fornito dati interessanti e consente di fissare alcune coordinate fondamentali ricorrenti, che dimostrano in ma- niera sempre più evidente la non casualità di tali scelte2. Dall’intero campo dell’indagine, mirato alla ricostruzione del quadro 1 Giustiniano, dopo la riunificazione territoriale dell’impero, perseguì una politica mirata all’unità anche sotto il profilo della religione, completando quel processo di cristianizzazione delle aree orientali ed occidentali già avviato durante i secoli precedenti in tempi e modi diversi nei sin- goli luoghi. L’intensa attività edilizia che vede la proliferazione di chiese in tutto l’impero, talvolta sostenuta dall’imperatore stesso, da funzionari della corte bizantina o da membri dell’aristocrazia, è ben attestata dai testi scritti e dai numerosi monumenti ancora visibili dall’Africa alla Giordania. -
Quodvultdeus: a Bishop Forming Christians in Vandal Africa
Quodvultdeus: A Bishop Forming Christians in Vandal Africa A Contextual Analysis of the Pre-baptismal Sermons attributed to Quodvultdeus of Carthage By David Voprada BRILL LEIDEN BOSTON Contents Acknowledgements ix Abbreviations x Introduction 1 PART 1 Africa, the Vandals, and Quodvultdeus Introduction to Part 1 11 1 North Africa, Carthage, and Its Religion 13 1 Roman Africa 13 1.1 The City ofCarthage 16 1.2 The Religion ofAfrica 19 1.3 African Christianity 21 2 The Barbarian Invasions 28 2.1 The Origin of the Vandals 31 2.2 The Invasion ofAfrica 34 2.3 Carthage Captured 38 2.4 Vandal Residence in Africa 40 3 The Catholics in the Vandal Kingdom 44 3.1 Vandal Christianity 49 3.2 Geiseric's Persecution of the Catholic Church 51 2 Quodvultdeus and His Work 57 1 Life of a Deacon and a Bishop 57 1.1 A Deacon in Carthage 58 1.2 Quodvultdeus's Correspondence with Augustine 61 1.3 The Bishop ofCarthage 62 1.4 Exile in Campania, Quodvultdeus's Death and His Cult 65 2 Quodvultdeus's Work 66 2.1 Authenticity ofQuodvultdeus's Works 67 2.2 Liber promissionum et praedictorum Dei 77 2.3 De quattuor virtutibus caritatis 79 2.4 Adversus quinque haereses 82 2.5 De tempore barbarico 1 85 VI CONTENTS 2.6 De tempore barbarico n 87 2.7 Dubia 89 2.8 Prebaptismal and Baptismal Catecheses 90 3 The African Tradition of Preparation for Baptism 92 1 Education Related to Baptism in Antiquity 93 2 Augustine's Catechumenate 101 3 The African Catechumenate according to Augustine's Works 106 3.1 The Initial Catechesis and Entrance into the Catechumenate 106 3.2 The First -
SOFIME 21.Indb
DIVINE LOGOS IN THE HEART OF BOETHIUS’S PatH TOWARD SUMMUM BONUM El Logos divino en el anhelo de Boecio hacia el Summum Bonum. Agnieszka Kijewska Universidad Católica Juan Pablo II de Lublin (Polonia) RESUMEN Este artículo presenta un esbozo del modo en que Boecio concebía el camino humano hacia el Bien Supremo (Summum Bonum). Con el fin de lograr este objetivo, primero hay que especificar la forma en que construye este verdadero Bien Supremo y esta discusión está naturalmente relacionada con el problema más discutido que ataña a la identidad cristiana de Boecio: ¿era realmente Cristiano? Su Consolatio, desde la cual cualquier alusión patente a la fe Cristiana está ausente, ¿nos abastece con algún indicio sobre el hecho de si el Bien Supremo de Boecio puede ser identificado con el Dios del Evangelio? En el curso del análisis nos proponemos una hipótesis, según la cual el mensaje que Boecio propone a través de los significados de su Consolatio y las expresiones que él pone en boca de su Dama Filosofía no están tan lejos del consejo ofrecido por Fulgentius de Proba. Ella, también, fue animada a reconocer su misma debilidad y falta de sufi- ciencia, su arrepentimiento, su humilde fe en la sabiduría y en la guía de Dios, quien es de todos el mejor de los doctores. ¿Es este mensaje parecido al de la filosofía de Dame? Alcuino, quien se consideraba como un fiel «discípulo» de Boecio, ¿compartía un concepto de filosofía como el «maestro de virtudes» y sabiduría, como aquel que conduce al hombre a lo largo del camino de la sabiduría hacia la luz Divina? Palabras clave: Bien Supremo, ascensión espiritual, Fulgencio de Ruspe, filosofía como medicina, Boecio. -
The Solemnity of the Body and Blood of Christ
JuNE 14, 2020 THE SOLEMNITY OF THE BODY AND BLOOD OF CHRIST RECONCILIATION MASS TIMES Sat. 3:00-4:00pm Sat. 5:00pm Sun. 9:00am, 11:30am, Wed. 12:00-12:30pm 1:30pm, 5:00pm For details, see inside cover. Mon. 8:00am Tues-Fri. 8:30am Jueves. 6:30pm For Baptism, Matrimony and PERPETuAL ADORATION CHAPEL Anointing,pleasecallthe The Adoration Chapel is open 24/7, parish offıce. WITH OuR LORD PERPETuALLY EXPOSED ONCE AGAIN. 2718 OVERBROOK DRIVE, RALEIGH, NC 27608 - (919) 861-4600 “Christ the Savior with the Eucharist” by Juan de Juanes PARISH STAFF NOTICE Rev. Patrick A. Keane, Pastor (919) 861-4604 Sister Therese Bauer, School Principal PreK4-5 Faith Formation (919) 861-4618, [email protected] Michael Chinneck, Assistant Principal (919) 861-4623, [email protected] Deacon Byron Champagne Director of Adult/Youth Formation (919) 861-4614, bchampagne@ourladyoflourdescc.org Deacon Myles Charlesworth mcharlesworth@ourladyoflourdescc.org Deacon Tom Mack !" # $ tmack@ourladyoflourdescc.org $ Maria House, Receptionist % (919) 861-4600, mhouse@ourladyoflourdescc.org Candace Sperati, Wedding Coordinator (919) 861-4634, csperati@ourladyoflourdescc.org & Brenda Accurso, Director of Liturgy and Music (919) 861-4611, baccurso@ourladyoflourdescc.org &% '( % Steve Simmons, Facilities Manager (919) 861-4613, ssimmons@ourladyoflourdescc.org Alice Kehoe, Financial Administrator (919) 861-4609, akehoe@ourladyoflourdescc.org ) Robin Biggie, Maintenance (919) 861-4606, rbiggie@ourladyoflourdescc.org " * ++ ,#- Bulletin Editor (919) 861-4603, bulletin@ourladyoflourdescc.org Pastoral Council $ %&& ./012" 3./4 ' 5 6 7 , 8 ' ( )*%"" + % ''-9( 6 7 8 ! "# (( " '-9( 6 8 Finance , & ! "# + )" : 6 7 , Council -.// !11 2* &;/012" 3./4 ': <-(( 6 7 => .4?012" 3./4 '@ <-9( 6 7 A !" 0 * A40/4?012" 3./4 ' <-9( 6 B %" & School 3 4 6 4"" $ %&& 78 0# C.D?012" 3./4 '< <-9( 6 7 3 % B8 Advisory /.