Authority and Performance
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Abraham (Hermit) 142F. Aristode 160 Acacius (Bishop Atarbius (Bishop Of
INDEX Abraham (hermit) 142f. Aristode 160 Acacius (bishop Atarbius (bishop of Caesarea) 80f., 86f., of Neocaesarea) 109f., 127 91 Athanasius 63, 67ff., 75 Acacius (bishop Athanasius of Balad 156, 162 of Beroea) 142ff. Athenodorus (brother Aelianus 109 of Gregory al-Farabi 156 Thaumaturgus) 103, 105, Alexander (bishop 133 of Comana) I 26f., 129, Athens 120 132 Augustine 9-21, 70 Alexander (of the Cassiciacum Dialogues 9, 15ff. "Non-Sleepers" Corifessions 9-13, 15, monastery) 203, 211 18, 20f. Alexander (patriarch De beata vita 16ff. of Antioch) 144 De ordine 16ff. Alexander of Retractions 19 Abonoteichos 41 Soliloquies 19f. Alexander Severus Aurelian (emperor (emperor 222-235) 47 270-275) 121 Alexandria 37, 39f., 64, Auxentios 205 82, 101, 104, 120, Babai 172 n. II, 126f., 129 173ff. n. 92, 143, Babylas 70 156, 215 Baghdad 156 Alexandrian Christology 68 Bardesanism/Bardesanites 147 Amaseia 128 Barhadbeshabba 'Arbaya 145 Ambrose 70, 91 Barnabas 203 n. 39 Basil of Caeserea 109f., 117, Anastasios (monk) 207 121ff., 126f., Anastasius (= Magundat) 171 131, 157, Ancyra 113 166 Andrew Kalybites 207 Basilides 32, 37ff. Andrew the Fool 203 Beroea 141, 142 Annisa 112f. Berytus 101, 103f., Antioch 82, 105, 120 I I If., 155, 160, 215 Caesarea (Cappadocia) 129 Antiochene theology 72f., 143 Caesarea (Palestine) 80ff., 87, Antiochos the African 205 91, 92, 100, Antony 63,69f., 101, 103ff., 75f. 120 Antony / Antoninus Cappadocia 46ff., 53, (pupil of Lucian) 65 122 Apelles 51 Carpocrates 32, 39, 41 Arius/ Arianism/ Arians 65ff., 80ff., Carthage 47,49, 51, 92, 148 53ff., 57f. 224 INDEX Cataphrygian(s) 50ff., 56, 59 David of Thessalonike 205 Chaereas (comes) 140 Dcmosthenes (vicarius Chalcedon 75 of Pontica) III Chosroes II 17Iff., 175, Diogenes (bishop 177, I 79f., of Edessa) 144 182, 184, Dionysius (pope 259~269) 106 188 Doctrina Addai 91 n. -
EARLY CHRISTIAN and BYZANTINE Amulet
EARLY CHRISTIAN AND BYZANTINE Amulet: St. Symeon Stylites Byzantine, 12th c. CE Lead 64.76 Museum Purchase The lead amulet shows the bust of Saint Symeon emerging from the top of a column. An angel stands to left and right, one of them on a ladder. Below the angels appear the Saint’s mother and his disciple Conon. Saint Symeon was an ascetic who lived most of his life on the top of a column. After his death, the column on which he died was venerated and attracted pilgrims who came to be healed. Amulets like this one were considered to have healing properties and were made for the pilgrims who came to the sanctuary. An inscription around the edge of the amulet confirms its healing nature. It reads: “Blessed medallion of Saint Symeon Thaumatourgos (healer/performer of miracles). Praise god in his Saints. (a quote from Psalm 151) Amen.” This type of amulet, created to heal or prevent disease or illness, was very common. (MAA 11/07) Amulet: Holy Rider Byzantine, Palestine, 5th c. CE Bronze 70.99 Museum Purchase The bronze amulet is one of the most popular in Late Antiquity (5th to 7th centuries). On one side it shows a mounted warrior stabbing with his spear a fallen figure, an image which is found also in both pagan and Jewish art but is assimilated into Christian beliefs. Amulets like this one were worn as a general protection against evil. A Greek inscription above reads: “One God conquering Evil.” On the other side is the figure of Christ Crucified. -
Hunnic Warfare in the Fourth and Fifth Centuries C.E.: Archery and the Collapse of the Western Roman Empire
HUNNIC WARFARE IN THE FOURTH AND FIFTH CENTURIES C.E.: ARCHERY AND THE COLLAPSE OF THE WESTERN ROMAN EMPIRE A Thesis Submitted to the Committee of Graduate Studies in Partial Fulfillment of the Requirements for the Degree of Master of Arts in the Faculty of Arts and Science. TRENT UNIVERSITY Peterborough, Ontario, Canada © Copyright by Laura E. Fyfe 2016 Anthropology M.A. Graduate Program January 2017 ABSTRACT Hunnic Warfare in the Fourth and Fifth Centuries C.E.: Archery and the Collapse of the Western Roman Empire Laura E. Fyfe The Huns are one of the most misunderstood and mythologized barbarian invaders encountered by the Roman Empire. They were described by their contemporaries as savage nomadic warriors with superior archery skills, and it is this image that has been written into the history of the fall of the Western Roman Empire and influenced studies of Late Antiquity through countless generations of scholarship. This study examines evidence of Hunnic archery, questions the acceptance and significance of the “Hunnic archer” image, and situates Hunnic archery within the context of the fall of the Western Roman Empire. To achieve a more accurate picture of the importance of archery in Hunnic warfare and society, this study undertakes a mortuary analysis of burial sites associated with the Huns in Europe, a tactical and logistical study of mounted archery and Late Roman and Hunnic military engagements, and an analysis of the primary and secondary literature. Keywords: Archer, Archery, Army, Arrow, Barbarian, Bow, Burial Assemblages, Byzantine, Collapse, Composite Bow, Frontier, Hun, Logistics, Migration Period, Roman, Roman Empire, Tactics, Weapons Graves ii ACKNOWLEDGEMENTS I would first like to thank my thesis advisor, Dr. -
The Rhetoric of Corruption in Late Antiquity
UNIVERSITY OF CALIFORNIA RIVERSIDE The Rhetoric of Corruption in Late Antiquity A Dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Classics by Tim W. Watson June 2010 Dissertation Committee: Dr. Michele R. Salzman, Chairperson Dr. Harold A. Drake Dr. Thomas N. Sizgorich Copyright by Tim W. Watson 2010 The Dissertation of Tim W. Watson is approved: ________________________________________________________ ________________________________________________________ ________________________________________________________ Committee Chairperson University of California, Riverside ACKNOWLEDGEMENTS In accordance with that filial piety so central to the epistolary persona of Q. Aurelius Symmachus, I would like to thank first and foremost my parents, Lee and Virginia Watson, without whom there would be quite literally nothing, followed closely by my grandmother, Virginia Galbraith, whose support both emotionally and financially has been invaluable. Within the academy, my greatest debt is naturally to my advisor, Michele Salzman, a doctissima patrona of infinite patience and firm guidance, to whom I came with the mind of a child and departed with the intellect of an adult. Hal Drake I owe for his kind words, his critical eye, and his welcome humor. In Tom Sizgorich I found a friend and colleague whose friendship did not diminish even after he assumed his additional role as mentor. Outside the field, I owe a special debt to Dale Kent, who ushered me through my beginning quarter of graduate school with great encouragement and first stirred my fascination with patronage. Lastly, I would like to express my gratitude to the two organizations who have funded the years of my study, the Department of History at the University of California, Riverside and the Department of Classics at the University of California, Irvine. -
The Fourth Crusade Was No Different
Coastal Carolina University CCU Digital Commons Honors College and Center for Interdisciplinary Honors Theses Studies Fall 12-15-2016 The ourF th Crusade: An Analysis of Sacred Duty Dale Robinson Coastal Carolina University Follow this and additional works at: https://digitalcommons.coastal.edu/honors-theses Part of the History Commons Recommended Citation Robinson, Dale, "The ourF th Crusade: An Analysis of Sacred Duty " (2016). Honors Theses. 4. https://digitalcommons.coastal.edu/honors-theses/4 This Thesis is brought to you for free and open access by the Honors College and Center for Interdisciplinary Studies at CCU Digital Commons. It has been accepted for inclusion in Honors Theses by an authorized administrator of CCU Digital Commons. For more information, please contact [email protected]. Robinson 1 The crusades were a Christian enterprise. They were proclaimed in the name of God for the service of the church. Religion was the thread which bound crusaders together and united them in a single holy cause. When crusaders set out for a holy war they took a vow not to their feudal lord or king, but to God. The Fourth Crusade was no different. Proclaimed by Pope Innocent III in 1201, it was intended to recover Christian control of the Levant after the failure of past endeavors. Crusading vows were exchanged for indulgences absolving all sins on behalf of the church. Christianity tied crusaders to the cause. That thread gradually came unwound as Innocent’s crusade progressed, however. Pope Innocent III preached the Fourth Crusade as another attempt to secure Christian control of the Holy Land after the failures of previous crusades. -
Who Are Christians in the Middle East?
Who Are Christians in the Middle East? Seven Churches, each bearing a great and ancient history with Patriarch, who chose as his patriarchal seat the monastery at unique liturgical traditions and culture, comprise the Catho- Bzommar, Lebanon. After a brief relocation to Constantinople, lic Church in the Middle East. Each of these Churches is in the Patriarch of Cilicia of Armenian Catholics returned his seat full communion with Rome, but six with an Eastern tradition to Bzommar, with his residence and offices in Beirut, Lebanon. are sui iuris, or self-governing, and have their own Patriarchs. The Chaldean Catholic Church has almost 500,000 mem- All these Churches are Arabic-speaking and immersed in Ar- bers, with about 60 percent residing in the Middle East. The abic culture. Chaldeans are historically concentrated in Iraq as they came The Maronite Catholic Church is the largest of the East- from the Assyrian Church of the East. In 1552, a group of As- ern Catholic Churches in the Middle East at around 3 million syrian bishops decided to seek union with Rome. Although members. It has a strong presence in Lebanon, with smaller Pope Julius III proclaimed Patriarch Simon VIII Patriarch “of communities in Syria, Jordan, Cyprus, and the Holy Land. the Chaldeans,” pro- and anti-Catholic parties struggled with- However, slightly over half its members have emigrated from in the Assyrian Church of the East until 1830, when another the Middle East to countries such as Argentina, Brazil, Aus- Chaldean Patriarch was appointed. The Patriarch of Babylon of tralia, Mexico, Canada, and the United States. -
ABSTRACT the Apostolic Tradition in the Ecclesiastical Histories Of
ABSTRACT The Apostolic Tradition in the Ecclesiastical Histories of Socrates, Sozomen, and Theodoret Scott A. Rushing, Ph.D. Mentor: Daniel H. Williams, Ph.D. This dissertation analyzes the transposition of the apostolic tradition in the fifth-century ecclesiastical histories of Socrates, Sozomen, and Theodoret. In the early patristic era, the apostolic tradition was defined as the transmission of the apostles’ teachings through the forms of Scripture, the rule of faith, and episcopal succession. Early Christians, e.g., Irenaeus, Tertullian, and Origen, believed that these channels preserved the original apostolic doctrines, and that the Church had faithfully handed them to successive generations. The Greek historians located the quintessence of the apostolic tradition through these traditional channels. However, the content of the tradition became transposed as a result of three historical movements during the fourth century: (1) Constantine inaugurated an era of Christian emperors, (2) the Council of Nicaea promulgated a creed in 325 A.D., and (3) monasticism emerged as a counter-cultural movement. Due to the confluence of these sweeping historical developments, the historians assumed the Nicene creed, the monastics, and Christian emperors into their taxonomy of the apostolic tradition. For reasons that crystallize long after Nicaea, the historians concluded that pro-Nicene theology epitomized the apostolic message. They accepted the introduction of new vocabulary, e.g. homoousios, as the standard of orthodoxy. In addition, the historians commended the pro- Nicene monastics and emperors as orthodox exemplars responsible for defending the apostolic tradition against the attacks of heretical enemies. The second chapter of this dissertation surveys the development of the apostolic tradition. -
The Final Decrees of the Council of Trent Established
The Final Decrees Of The Council Of Trent Established Unsmotherable Raul usually spoon-feed some scolder or lapped degenerately. Rory prejudice off-the-record while Cytherean Richard sensualize tiptop or lather wooingly. Estival Clarke departmentalized some symbolizing after bidirectional Floyd daguerreotyped wholesale. The whole series of the incredible support and decrees the whole christ who is, the subject is an insurmountable barrier for us that was an answer This month holy synod hath decreed is single be perpetually observed by all Christians, even below those priests on whom by open office it wrong be harsh to celebrate, provided equal opportunity after a confessor fail of not. Take to eat, caviar is seen body. At once again filled our lord or even though regulars of secundus of indulgences may have, warmly supported by. Pretty as decrees affecting every week for final decrees what they teach that we have them as opposing conceptions still; which gave rise from? For final council established, decreed is a number of councils. It down in epistolam ad campaign responding clearly saw these matters regarding them, bishop in his own will find life? The potato of Trent did not argue to issue with full statement of Catholic belief. Church once more congestion more implored that remedy. Unable put in trent established among christian councils, decreed under each. Virgin mary herself is, trent the final decrees of council established and because it as found that place, which the abridged from? This button had been promised in former times through the prophets, and Christ Himself had fulfilled it and promulgated it except His lips. -
Archaeology and History of Lydia from the Early Lydian Period to Late Antiquity (8Th Century B.C.-6Th Century A.D.)
Dokuz Eylül University – DEU The Research Center for the Archaeology of Western Anatolia – EKVAM Colloquia Anatolica et Aegaea Congressus internationales Smyrnenses IX Archaeology and history of Lydia from the early Lydian period to late antiquity (8th century B.C.-6th century A.D.). An international symposium May 17-18, 2017 / Izmir, Turkey ABSTRACTS Edited by Ergün Laflı Gülseren Kan Şahin Last Update: 21/04/2017. Izmir, May 2017 Websites: https://independent.academia.edu/TheLydiaSymposium https://www.researchgate.net/profile/The_Lydia_Symposium 1 This symposium has been dedicated to Roberto Gusmani (1935-2009) and Peter Herrmann (1927-2002) due to their pioneering works on the archaeology and history of ancient Lydia. Fig. 1: Map of Lydia and neighbouring areas in western Asia Minor (S. Patacı, 2017). 2 Table of contents Ergün Laflı, An introduction to Lydian studies: Editorial remarks to the abstract booklet of the Lydia Symposium....................................................................................................................................................8-9. Nihal Akıllı, Protohistorical excavations at Hastane Höyük in Akhisar………………………………10. Sedat Akkurnaz, New examples of Archaic architectural terracottas from Lydia………………………..11. Gülseren Alkış Yazıcı, Some remarks on the ancient religions of Lydia……………………………….12. Elif Alten, Revolt of Achaeus against Antiochus III the Great and the siege of Sardis, based on classical textual, epigraphic and numismatic evidence………………………………………………………………....13. Gaetano Arena, Heleis: A chief doctor in Roman Lydia…….……………………………………....14. Ilias N. Arnaoutoglou, Κοινὸν, συμβίωσις: Associations in Hellenistic and Roman Lydia……….……..15. Eirini Artemi, The role of Ephesus in the late antiquity from the period of Diocletian to A.D. 449, the “Robber Synod”.……………………………………………………………………….………...16. Natalia S. Astashova, Anatolian pottery from Panticapaeum…………………………………….17-18. Ayşegül Aykurt, Minoan presence in western Anatolia……………………………………………...19. -
Exaltation of the Holy Cross If You Walk Into Any Catholic Church, You
Exaltation of the Holy Cross If you walk into any Catholic Church, you will immediately see the cross, the crucifix. Every Sunday we are led into the church by the cross. When we begin mass, we bless ourselves with the sign of the cross. And if you look above the altar, you will see the crucifix prominently displayed. The cross decorates our homes, and for many of us it has even become a lovely piece of jewelry, something we proudly display. But it wasn’t always this way. The cross was once a sign of horror and shame, something that instilled fear and loathing into every heart. Crucifixion was the punishment the Roman Empire reserved for slaves, violent criminals, and those who rebelled against the Roman state. In the Old Testament, the Book of Deuteronomy says, “Cursed by God is anyone who hangs on a tree.” So imagine how difficult it was for the first Christians to preach the gospel of the crucified Christ. Crucifixion was the punishment for slaves, violent criminals, and political rebels. Jesus was crucified. Therefore Jesus must have been … Anyone who hangs on a tree (is crucified) is under God’s curse. Jesus was crucified. Therefore, Jesus must have been under God’s curse. You see, what we take for granted today was a stumbling block in the ancient world, a scandal, a cause for shame. But today we celebrate a feast in honor of the cross; we reverence and proclaim the cross because this instrument of shame and torture has become the source of our salvation. -
The Developmentof Early Imperial Dress from the Tetrachs to The
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Birmingham Research Archive, E-theses Repository University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. The Development of Early Imperial Dress from the Tetrarchs to the Herakleian Dynasty General Introduction The emperor, as head of state, was the most important and powerful individual in the land; his official portraits and to a lesser extent those of the empress were depicted throughout the realm. His image occurred most frequently on small items issued by government officials such as coins, market weights, seals, imperial standards, medallions displayed beside new consuls, and even on the inkwells of public officials. As a sign of their loyalty, his portrait sometimes appeared on the patches sown on his supporters’ garments, embossed on their shields and armour or even embellishing their jewelry. Among more expensive forms of art, the emperor’s portrait appeared in illuminated manuscripts, mosaics, and wall paintings such as murals and donor portraits. Several types of statues bore his likeness, including those worshiped as part of the imperial cult, examples erected by public 1 officials, and individual or family groupings placed in buildings, gardens and even harbours at the emperor’s personal expense. -
The Art of the Icon: a Theology of Beauty, Illustrated
THE ART OF THE ICON A Theology of Beauty by Paul Evdokimov translated by Fr. Steven Bigham Oakwood Publications Pasadena, California Table of Contents SECTION I: BEAUTY I. The Biblical Vision of Beauty II. The Theology of Beauty in the Fathers III. From Æsthetic to Religious Experience IV. The Word and the Image V. The Ambiguity of Beauty VI. Culture, Art, and Their Charisms VII. Modern Art in the Light of the Icon SECTION II: THE SACRED I. The Biblical and Patristic Cosmology II. The Sacred III. Sacred Time IV. Sacred Space V. The Church Building SECTION III: THE THEOLOGY OF THE ICON I. Historical Preliminaries II. The Passage from Signs to Symbols III. The Icon and the Liturgy IV. The Theology of Presence V. The Theology of the Glory-Light VI. The Biblical Foundation of the Icon VII. Iconoclasm VIII. The Dogmatic Foundation of the Icon IX. The Canons and Creative Liberty X. The Divine Art XI. Apophaticism SECTION IV: A THEOLOGY OF VISION I. Andrei Rublev’s Icon of the Holy Trinity II. The Icon of Our Lady of Vladimir III. The Icon of the Nativity of Christ IV. The Icon of the Lord’s Baptism V. The Icon of the Lord’s Transfiguration VI. The Crucifixion Icon VII. The Icons of Christ’s Resurrection VIII. The Ascension Icon IX. The Pentecost Icon X. The Icon of Divine Wisdom Section I Beauty CHAPTER ONE The Biblical Vision of Beauty “Beauty is the splendor of truth.” So said Plato in an affirmation that the genius of the Greek language completed by coining a single term, kalokagathia.