Rome and the Invention of the Papacy

McKitterick, Rosamond

doi:10.1017/9781108872584

Cited by 37 publications

(22 citation statements)

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“…to be taken seriously by an emperor. 71 He calls on the patricians Albinus and Avienus to adjudicate which of two competing pantomimes should be the official pantomime of the Greens. This fails to settle the dispute, and shortly afterwards we meet a letter about a row between the supporters of the Greens and the senators Theodorus and Inportunus resulting in the death of a supporter.…”

Section: Spqrmentioning

confidence: 99%

“…Perhaps surprisingly given the explicit civic valence given to religious buildings in this period by other sources, and their clear role in creating a Christian civic topography, the LP rarely if ever gave them this same treatment. 71 Though such buildings promoted the city's superiority and antiquity compared to Constantinople and other urban centres, the LP tended not to gloss their maintenance in civic terms. 72 In the Life of Leo IV, a biography notable for its relatively heavy use of the rhetoric of patria, the LP contrasted his defensive works for 'the safety of Christians' with his patronage of the Roman church, which he undertook 'for his great love of the heavenly patria' (emphasis added).…”

Section: Civic Ideas In the Ninth Century Liber Pontificalismentioning

confidence: 99%

“…3.4,4.1,10.8) -but frequently here also it is left implicit. 89 On this point see Urban Public Building,[70][71][72][73][74][75][76][77][78][79][80][81][82][83][84] In the Byzantine period churches were places for the publication of new legislation (Novellae Iustiniani 8, praef.) and bishops played a role in in selecting governors (Novellae Iustiniani 149.1) before the eclipse of the civil administration under the Exarchate -on which see Brown,Gentlemen and Officers,[12][13][14][53][54][55][56] The essential assumption necessary to maintain the view of a significant difference between episcopal and ancient building: for an example see administration, and were from then on tied to the public interest.…”

Section: Civic Ideas In the Ninth Century Liber Pontificalismentioning

confidence: 99%

“…Access was via the same approach road that once reached the churches, terminating at a point where a later gateway now stands. 71 From there, a street headed up a slope towards the south- 70 Fisher,'Dairy [sic] of Beisan Excavations', 6-7. 71 Mazar argues that the outer circuit wall post-dates earlier Islamic structures, as it butts against the late gateway; Mazar,[44][45][46] This leaves open the question of a possible earlier outer circuit wall.…”

Section: Baysān and Fiḥl Before And After Ad 749mentioning

confidence: 99%

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Remembering and Forgetting the Ancient City

2022

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De auctoribus, conditarum urbium plerumque dissensio inveniturThere is much disagreement about who was responsible for the founding of cities Isidore, Etymologies, 15.1.1The ancients knew that all cities were founded by great kings. So too was this volume, which would not exist without Andrew Wallace-Hadrill who, as the Principal Investigator of the ERC Advanced Grant 'Impact of the Ancient City' (grant agreement no. 693418), gathered both the editors of this volume, as well as many of the contributors, and turned their minds to cities (and us, mere dwellers, into the project's citizens). The editors are also grateful to other members of the project including Louise Blanke, Suna Çağaptay, Elizabeth Fowden, Sofia Greaves and Edward Zychowicz-Coghill, who have offered essential help and guidance, as did our adopted member Thomas Langley and our advisory board members Rosamond McKitterick and Amira Bennison. We also want to thank Beth Clark, our project administrator, for her tireless work, and the Faculty of Classics for hosting us through one of the strangest periods in recent memory. We are also deeply grateful to Oxbow, and in particular to Julie Gardiner and Felicity Goldsack for their help and enthusiasm.This volume has its origins in a series of panels organised by the editors on 'Remembering and Forgetting the Ancient City' for the 2018 Leeds International Medieval Congress, responding to the conference central theme of 'Memory'. Although only some of the chapters that follow were first introduced in these sessions, the conversations that began on those warm early July days would shape and determine the questions this book asks and the answers it seeks. The editors would like to thank Pablo Díaz Martínez, Pablo Poveda Arias and Lenneke van Raaij for their contributions to those panels, and the many attendees who raised awkward questions and important problems. Lastly, we must necessarily thank the reviewers who assessed and commented on the different chapters.This manuscript was finished on the 13th of September 2021, day of Saint John Chrysostom, patron saint of preachers, speakers and orators. Jarash/Gerasa, showing late Roman and early Islamic provincial structures (Alan Walmsley). 4.2. Topography between Baysān and Fiḥl showing the land route via al-Shaykh Ḥusayn crossing. Note all height measurements are minus (below sea level). (1) Fiḥl, -39 m (summit of tall); (2) floor of Jordan Valley (al-Ghawr), -202 m; (3) al-Shaykh Ḥusayn crossing, -274 m; (4) Ayn Nimrud, -246 m; (5) modern Baysan, -125 m; (6) Roman and early Islamic town, -151 m (lower town) (Base image: Google Earth, 20 August 2021). 4.3. The Wādī al-Jirm, the tall of Fiḥl and the red-earth ṭabaqah beyond, overlooking the north Jordan Valley; Baysān on the left in the distance (Alan Walmsley). 4.4. Map of central Baysān (from R. Bar-Nathan and W. Atrash, Baysān, 5, plan 1.3). 4.5. The tall above the lower (monumental) town of Baysān, with the partially restored theatre in the foreground (Alan Walmsley). 4.6. Streets and buildings of downtown Ba...

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Section: Spqrmentioning

confidence: 99%

Section: Civic Ideas In the Ninth Century Liber Pontificalismentioning

confidence: 99%

Section: Civic Ideas In the Ninth Century Liber Pontificalismentioning

confidence: 99%

Section: Baysān and Fiḥl Before And After Ad 749mentioning

confidence: 99%

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Remembering and Forgetting the Ancient City

2022

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“…Likewise, it was agreed that this primacy was not merely one of honor in a hollow sense 102 but involved a detailed and active engagement of Rome with the other churches, though Rome did not convene ecumenical councils and did not personally preside over them (though it was involved in their decision making). 103 Moreover, Ravenna also agreed that in both the Roman Catholic and Orthodox churches primacy and synodality (which implies conciliarity) go together as the synod needs a president/primate and the president/primate needs a synod. 104 Thus there was agreement on the fact of primacy but not on the manner of its exercise or, for that matter, its scriptural and theological foundations.…”

Section: :12)mentioning

confidence: 99%

The Holy and Great Council of Crete and Eastern Orthodoxy’s Struggle for Identity in the Modern West

Gallaher

2021

Journal of World Christianity

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The version presented here may differ from the published version. If citing, you are advised to consult the published version for pagination, volume/issue and date of publication Christians share. How can they, the non-Orthodox, not be included in Orthodox communion when they are, in their very Trinitarian baptism, "made members by the same Spirit …without which the Eucharist cannot be administered" (Augustine) and when they, just as the Orthodox, affirm the same Symbol of faith/Creed? Drawing on an interpretation of the great Russian theologian Fr Sergii Bulgakov , Augustine wants to argue that the royal priesthood, as the common gift of all Christians in their baptismal anointing with the Spirit, and not the ordered special charism of the episcopate, is the foundation of the handing on of the faith. The principle of communion, the unity of the Church's shared faith/teaching seen in the Eucharist, does not depend on apostolic succession, as many Orthodox and Catholics contend, but, rather, on the baptism of all believers in the royal priesthood. The laity, she argues, is empowered in matters of preservation of the faith in light of their Trinitarian baptism with Chrismation (i.e. Western Confirmation) understood as a sort of general ordination to the royal priesthood. It might be replied to Augustine, from a stricter Orthodox perspective, that Christian baptism and the gift of the Spirit are normally given not by all of God's people but preeminently through the episcopate, as the ongoing synaxis of the apostles seen at Pentecost, or at the very least through those who have been ordained by the bishops to act in their stead. Augustine's response to this sort of more clericalist theology is to point out that there are those who are not Orthodox, such as the Pentecostals, who have been inspired by the Spirit directly, like the household of Cornelius (Acts 10), without even the laying on of Apostolic/episcopal or presbyterial hands. The Spirit, she argues, does not require institutional mediation through the episcopate. Following Bulgakov again, she claims that Christians of different traditions have a unity in Christ, a similarity of Christian experience, which is a sort of "spiritual communion" (Augustine) that exists long before communion at the same chalice takes place. 2 She seems to hint that intercommunion or some sort of eucharistic hospitality might be

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Publication and the Papacy in Late Antiquity and the Middle Ages

Niskanen

2021

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This Element explores the papacy's engagement in authorial publishing in late antiquity and the Middle Ages. The opening discussion demonstrates that throughout the medieval period, papal involvement in the publication of new works was a phenomenon, which surged in the eleventh century. The efforts by four authors to use their papal connexions in the interests of publicity are examined as case studies. The first two are St Jerome and Arator, late antique writers who became highly influential partly due to their declaration that their literary projects enjoyed papal sanction. Appreciation of their publication strategies sets the scene for a comparison with two eleventh-century authors, Fulcoius of Beauvais and St Anselm. This Element argues that papal involvement in publication constituted a powerful promotional technique. It is a hermeneutic that brings insights into both the aspirations and concerns of medieval authors. This title is also available as Open Access on Cambridge Core.

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Rome and the Invention of the Papacy

Cited by 37 publications

References 210 publications

Remembering and Forgetting the Ancient City

Remembering and Forgetting the Ancient City

The Holy and Great Council of Crete and Eastern Orthodoxy’s Struggle for Identity in the Modern West

Publication and the Papacy in Late Antiquity and the Middle Ages

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