"Manichee!": Leo the Great and the Orthodox Panopticon

Maier, Harry O.

doi:10.1353/earl.1996.0074

Cited by 26 publications

(2 citation statements)

References 12 publications

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“…Harry Maier has suggested that the image of a community under attack by an invisible enemy allowed Leo to instil discipline and social cohesion in his Roman congregation: only by strenuously keeping to their own Catholic rites and norms could the Romans hope to expel the evil within, whether this evil be conceived as personal sinfulness or Manichaeans lurking about. 141 On yet another level, we should keep in mind that Leo was among the century's most ardent and ingenious advocates of Rome's patriarchal primacy. 142 There is undeniably an element of grandstanding to Leo's efforts to involve his fellow bishops and the western court in his anti-Manichaean campaign.…”

Section: Execrabiles Et Toto Orbe Pellendos: Fighting Disease In the mentioning

confidence: 99%

Banished from the Company of the Good. Christians and Aliens in Fifth-Century Rome

Flierman¹,

Rose²

2019

Al-Masāq

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This article studies Latin civic discourse in relation to the political and legal concepts of the citizen and citizenship, and concentrates on the influence of Christianity on the development of this discourse in late-imperial Rome. While the concepts of civis and civitas gradually lost their political and legal value, the ancient Latin vocabulary in which these concepts are expressed did not disappear but acquired new contextual meaning and situational application. We will present this development in fourth-and fifthcentury Rome by discussing two different yet closely related corpora of source texts, comparing the pastoral-theological sermons of the Roman bishop Leo I (440-461) with the imperial laws collected in the Theodosian Code. The juxtaposition of these corpora shows a striking similarity in the Christian appropriation of civic discourse, serving to develop and express new, religiously founded forms of belonging to as well as exclusion from the civic community in city and empire.

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Section: Execrabiles Et Toto Orbe Pellendos: Fighting Disease In the mentioning

confidence: 99%

Banished from the Company of the Good. Christians and Aliens in Fifth-Century Rome

Flierman¹,

Rose²

2019

Al-Masāq

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“…Caesarius's homilies and in particular his Rule for Virgins exemplify his concern for the minutiae of behaviour and deportment,38 and his desire to establish what one scholar, borrowing from Foucault, has called 'the microphysics of power'. 39 Our own sensitivity to the subtle operations of power, however, should not lead us to miss the salient characteristic of the watchman for contemporaries: his terrifying vulnerability. Of the verses from Ezekiel, Caesarius's teacher in rhetoric, the African ascetic Julianus Pomerius, commented: 'Who is there, whose heart is so flinty, who is so made of iron who is not terrified of these words?…”

Section: Vulnerability In Powermentioning

confidence: 99%

Vulnerability and power: the early Christian rhetoric of masculine authority

Leyser¹

1998

Bulletin of the John Rylands Library

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I cannot have remained in this tortured state for more than three months; it seemed impossible that anyone could bear so many ills together. I am amazed at myself now, and think of the patience which His Majesty gave me as a great mercy, for it clearly came from the Lord. It was a great help to my patience that I had read the story of Job in the Morals of St Gregory, which the Lord seems to have used to prepare me for this suffering. The life of Teresa of Avila by herself ' That Teresa of Avila should have suffered, both physically and spiritually, comes as no surprise to a modern audience. We expect her, indeed, to have played upon her vulnerability in recounting both her relationship with the divine and with her human friends and adversaries. A generation of work on female religious experience in the pre-industrial West has taught us that women often seek authority for their religious experience precisely, and paradoxically, by stressing their weakness.2 What Teresa reminds us, however, is that the rhetoric of suffering was derived not only from a lexicon of frail womanhood: it was possible to appeal to the Fathers of the Church specifically, to Gregory the Great and Augustine of Hippo3 as paragons of vulnerability.

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The Saint and the Citizens: Scripting Civic Behaviour in Early Medieval Hagiography

Flierman

2024

The New Middle Ages

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By his own admission, Saint Severinus of Noricum (d. 482) did not much care for being a citizen in the world. He had turned up at the Danube frontier in the 450s, a stranger of unknown provenance, whose authority stemmed from his actions rather than his status, office or birth. When one of his close associates had finally plucked up the courage to ask him where he was from, the holy man had first responded with a very Roman joke: if you think I am a runaway slave, then you'd better get some funds together to pay my ransom when they come to collect me. He had then rounded on his questioner with a stern rebuke: the true servant of God cares only to be inscribed on the citizen-list of the heavenly fatherland, so why inquire about worldly credentials? No one had dared to ask Severinus about his background ever again.This anecdote is recorded in the prologue to the Commemoratorium vitae sancti Severini, a hagiographical account of Severinus' life that was R. Flierman (B)

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"Manichee!": Leo the Great and the Orthodox Panopticon

Cited by 26 publications

References 12 publications

Banished from the Company of the Good. Christians and Aliens in Fifth-Century Rome

Banished from the Company of the Good. Christians and Aliens in Fifth-Century Rome

Vulnerability and power: the early Christian rhetoric of masculine authority

The Saint and the Citizens: Scripting Civic Behaviour in Early Medieval Hagiography

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