Christianity: The First Three Thousand Years (183 page)

39
T. F. Mathews,
Byzantium: From Antiquity to the Renaissance
(New York, 1998), 43 - 52.

40
A recent publication of the Council of Nicaea's proceedings with the statements of Hieria is D. J. Sahas (ed.),
Icon and Logos: Sources in Eighth-century Iconoclasm
(Toronto, 1986); on readings by Bishop Gregory, 38. A more comprehensive survey of what survives of iconoclast documents is T. Krannich, C. Schubert and C. Sode (eds.),
Die ikonoklastische Synod von Hieria 754: Einleitung, Text, Ubersetzung und Kommentar ihres Horos
(Tubingen, 2002).

41
The argument is expressed with characteristic elegance in P. Brown, 'A Dark Age Crisis: Aspects of the Iconoclastic Controversy', in Brown,
Society and the Holy in Late Antiquity
(London, 1982), 251-301, esp. at 258-64, 272-4, 282-3.

42
K. Ware in Harries and Mayr-Harting (eds.), 251 n. 20.

43
Cameron, 'Byzantium and the Past', 261-4.

44
L. Brubaker and J. Haldon (eds.),
Byzantium in the Iconoclast Era (c. 680-850). The Sources: An Annotated Survey
(Aldershot, 2001), 30-36; M. Piccirillo,
The Mosaics of Jordan
(Amman, 1993), 41-2.

45
Brown, 'A Dark Age Crisis', 253.

46
Cholij,
Theodore the Stoudite
, 15n.

47
K. Cragg,
The Arab Christian: A History in the Middle East
(London, 1992), 77-8.

48
Dalrymple, 290. On Aquinas, see pp. 412-15.

49
A. Louth,
St John Damascene: Tradition and Originality in Byzantine Theology
(Oxford, 2002), 90-95, 252-82.

50
D. Anderson (tr.),
On the Divine Images. Three Apologies against Those Who Attack the Divine Images: St John of Damascus
(New York, 1980), 23 and 82-8, esp. 84.

51
Herrin, 101.

52
C. Barber,
Figure and Likeness: On the Limits of Representation in Byzantine Iconoclasm
(Princeton, 2002), 110, 116, 123, 132, ascribes the move to use Aristotle to the ninth-century iconophiles, but on John and Aristotle and a critique of this view, see Louth,
St John Damascene
, 40-42, 93, 100, 135, 140, and esp. 220.

53
Chadwick, 84-5.

54
H. Mayr-Harting, 'The Early Middle Ages', in Harries and Mayr-Harting (eds.), 44-64, at 47-8, and see p. 355.

55
Doig, 117; cf. the reference to I Kings 6.19 in A. Freeman (ed.),
Opus Caroli Regis contra Synodum (Libri Carolini)
(
Monumenta Germaniae Historica: Concilia
2, Suppl. 1, 1998), 289, ll. 15-29, and Brown, 'A Dark Age Crisis', 259.

56
P. Boulhol (ed.),
Claude de Turin: un eveque iconoclaste dans l'Occident Carolingien: Etude suivie de l'edition du Commentaire sur Josue
(Paris, 2002), 16-31, 76, 87, 171-9; quotation (my translation) at 130.

57
Aston,
England's Iconoclasts
, 48-52; J. R. Payton Jr, 'Calvin and the
Libri Carolini
',
SCJ
, 28 (1997), 467-79.

58
Boulhol (ed.),
Claude de Turin
, 98.

59
Hussey, 56.

60
Brown, 'A Dark Age Crisis', 262. For the
Mandylion
legend, see A. Mirkovic,
Prelude to Constantine: The Abgar Tradition in Early Christianity
(Frankfurt am Main, 2004), 23 - 4.

61
Barber,
Figure and Likeness,
138.

62
Stringer, 104-5. On Theodore and Palestine, see Cholij,
Theodore the Stoudite
, 33, 85 n. 13, 87.

63
P. Jeffrey, 'The Earliest Oktoechoi: The Role of Jerusalem and Palestine in the Beginnings of Modal Ordering', in Jeffrey (ed.),
The Study of Medieval Chant: Paths and Bridges, East and West. In Honor of Kenneth Levy
(Cambridge, 2001), 147-225.

64
Mark 9.2-8; Matthew 17.1-9; Luke 9.28-36. The 'high mountain' is not named in the Bible, but since at least the fifth century it has been identified with Mount Tabor in Galilee.

65
The translations of the Greek are from
The Divine Liturgy of Our Father among the Saints, John Chrysostom
(Oxford, 1995), 75, 79.

66
Hamilton (eds.),
Christian Dualist Heresies in the Byzantine World
, 73, and for discussion of the movement, ibid., 1-25.

67
Ibid., 175-80.

68
N. Malcolm,
Bosnia: A Short History
(London, 1994), 27-42.

69
Chadwick, 120-21, 124.

70
W. Treadgold, 'Photius before His Patriarchate',
JEH
, 53 (2002), 1-17, at 2, 9-11.

71
Chadwick, 125, 128, 142.

72
Hussey, 92-5.

73
Ibid., 86-7; Herrin, 127.

74
I. Dorfmann-Lazarev,
Armeniens et Byzantins a l'epoque de Photius: deux debats theologiques apres le triomphe de l'Orthodoxie
(
Corpus Scriptorum Christianorum Orientalium Subsidia
117, 2004), usefully summarized at 263-7.

75
Events in Bulgaria and Moravia are ably analysed in L. Simeonova,
Diplomacy of the Letter and the Cross: Photios, Bulgaria and the Papacy, 860s-880s
(Amsterdam, 1998).

76
Chadwick, 191.

77
Treadgold, 'Photius before His Patriarchate', 15, dismisses doubts about Constantine's studies with Photius.

78
A rather engagingly celebratory though scholarly account of the following is A.-E. N. Tachiaos,
Cyril and Methodios of Thessalonica: The Acculturation of the Slavs
(Thessaloniki, 2001).

79
S. Franklin,
Writing, Society and Culture in Early Rus, c. 950-1300
(Cambridge, 2002), 97.

80
Herrin, 131, 133.

81
Tachiaos,
Cyril and Methodios of Thessalonica
, 63-4.

82
Hussey, 99.

83
Lash, 'Byzantine Hymns of Hate', 164.

14: Orthodoxy: More Than an Empire (900-1700)

1
Tyerman, 2-3.

2
Hussey, 115.

3
Stringer, 103-4.

4
C. Holmes,
Basil II and the Governance of Empire (976-1025)
(Oxford, 2005), 60-61.

5
H. Alfeyev,
St Symeon the New Theologian and Orthodox Tradition
(Oxford, 2000), esp. 23-7, where Alfeyev is perhaps a little coy about Symeon the Pious, 16-19 on confession, 140-41 on the icon of Symeon the Pious, 141, 199 on ordination; quotation from
Hymn
21.54-68, at ibid., 40.

6
Herrin, 221.

7
P. Frankopan, 'Kinship and the Distribution of Power in Komnenian Byzantium',
EHR
, 122 (2007), 1-34, at 29.

8
Hussey, 181.

9
Chadwick, 235.

10
Hussey, 142-51.

11
Tyerman, 536.

12
J. Shepard, 'The Byzantine Commonwealth 1000-1500', in Angold (ed.), 3-52, at 7-8; S. Hackel, 'Diaspora Problems of the Russian Emigration', ibid., 539-57, at 540.

13
Tyerman, 266.

14
For a fine narrative of all these events, ibid., 501-60.

15
A. Andrea, 'Innocent III, the Fourth Crusade, and the Coming Apocalypse', in S. J. Ridyard (ed.),
The Medieval Crusade
(Woodbridge, 2004), 97-106; quotation at 104 (punctuation modified).

16
Hussey, 187.

17
N. Tanner, 'Pastoral Care: The Fourth Lateran Council of 1215', in G. R. Evans (ed.),
A History of Pastoral Care
(London and New York, 2000), Ch. 14, repr. in N. Tanner,
The Ages of Faith: Popular Religion in Late Medieval England and Western Europe
(London and New York, 2009), 19-32, at 21. On the Lateran Council in general, see pp. 401-8.

18
M. Barber, 'The Impact of the Fourth Crusade in the West: The Distribution of Relics after 1204', in d'A. Laiou (ed.),
Urbs capta: The Fourth Crusade and Its Consequences. La IVe Croisade et ses consequences
(Paris, 2005), 326-34, at 334.

19
'Rood' is the Old and Middle English word for 'cross'.

20
Tyerman, 557-8.

21
M. Angold,
The Fourth Crusade: Event and Context
(Harlow, 2003), 225.

22
R. Fletcher,
The Cross and the Crescent: Christianity and Islam from Muhammad to the Reformation
(London, 2003), 105.

23
C. L. Striker and Y. D. Kuban, 'Work at Kalenderhane Camii in Istanbul: A Second Preliminary Report',
Dumbarton Oaks Papers
, 21 (1967), 185-93. The fragmentary frescoes are now displayed in the Archaeological Museum in Istanbul.

24
J. Gill, 'The Tribulations of the Greek Church in Cyprus, 1196-
c
.1280',
Byzantinische Forschungen
, 5 (1977), 73-93, at 79-81; for the context, P. W. Edbury,
The Kingdom of Cyprus and the Crusades, 1191-1374
(Cambridge, 1991), 67.

25
Chadwick, 244-5.

26
M. Angold, 'Byzantium and the West 1204-1453', in Angold (ed.), 53-78, at 56-7.

27
L. Maksimovi, 'La Serbie et les contrees voisines avant et apres la IVe Croisade', in Laiou (ed.),
Urbs capta
, 269-82.

28
Shepard, 'The Byzantine Commonwealth 1000-1500', 14, 34-5.

29
F. Miklosich and J. Muller,
Acta et Diplomata Graeca medii aevi sacra et profana
(6 vols., Vienna, 1860-90), II, no. 447, p. 189, qu. Hussey, 294.

30
Shepard, 'The Byzantine Commonwealth 1000-1500', 23-7, 50.

31
Jenkins, 178.

32
E. A. Zachariadou, 'Mount Athos and the Ottomans
c
. 1350-1550', in Angold (ed.), 154-68, at 155-9, 162-3.

33
A. Lingas, 'Medieval Byzantine Chant and the Sound of Orthodoxy', in A. Louth and A. Casiday (eds.),
Byzantine Orthodoxies
(Aldershot, 2006), 131-50, esp. 144, 146.

34
Herrin, 278-9.

35
J. Lossl, 'Augustine in Byzantium',
JEH
, 51 (2000), 267-95, at 274, 276.

36
Herrin, 304-5.

37
Matthew 17.2; Lossl, 'Augustine in Byzantium', 277.

38
J. R. Dupuche, 'Sufism and Hesychasm', in B. Neil, G. D. Dunn and L. Cross (eds.),
Prayer and Spirituality in the Early Church III: Liturgy and Life
(Strathfield, NSW, 2003), 335-43.

39
D. Krausmuller, 'The Rise of Hesychasm', in Angold (ed.), 101-26, at 123.

40
Lossl, 'Augustine in Byzantium', 279-81.

41
R. S. Pine-Coffin (ed.),
Saint Augustine: Confessions
(London, 1961), 196-99 [IX.10].

42
Chadwick, 253-4.

43
Lossl, 'Augustine in Byzantium', 290-94.

44
Dupuche, 'Sufism and Hesychasm', 338.

45
Herrin, 288-9.

46
Hussey, 271-3.

47
R. Crowley,
Constantinople: The Last Great Siege, 1453
(London, 2nd edn, 2006), 102-3; Crowley provides a careful and vivid account of these events.

48
Ibid., 166. There is a quirky melancholy to be found in visiting the little Cornish village church of Landulph, where on the wall is a seventeenth-century monumental brass inscription bearing the double-headed eagle of the imperial insignia. It commemorates Theodore 'Palaeologus', descendant of the last emperor's brother, who died in Cornwall in 1636, having married the daughter of a Suffolk gentleman named Balls.

49
J. W. Meri (ed.),
A Lonely Wayfarer's Guide to Pilgrimage: 'Ali ibn Abi Bakr al-Harawi's
Kitib al-Isharat ila Ma'rifat al-Ziyarat (Princeton, 2004), 146.

50
G. Dufay,
Lamentatio sanctae matris ecclesiae Constantinopolitanae
; translations by Philip Weller for the Binchois Consort, reproduced by permission (and I am grateful to Dr Weller for our further discussions). Tenor text from Lamentations 1.2: interestingly, Dufay reverses the order of the biblical quotation to introduce the idea of treachery first. For Dufay's letter of 1456 to the Medici about his Constantinople motets written the previous year, see L. Holford-Strevens, 'Du Fay the Poet? Problems in the Texts of His Motets',
Early Music History
, 16 (1997), 97-165, at 98, 163-5.

51
On the Belgrade expedition, see N. Housley, 'Crusading as Social Revolt: The Hungarian Peasant Uprising of 1514',
JEH
, 49 (1998), 1-28, at 3-4, and see also J. Harris, 'Publicising the Crusade: English Bishops and the Jubilee Indulgence of 1455',
JEH
, 50 (1999), 23 - 37.

52
H. C. Evans (ed.),
Byzantium: Faith and Power (1261-1557)
(New Haven and London, 2004), 5, 523.

53
Herrin, 293-8.

54
The church/mosque suffered repeated fire damage, and from a state of dereliction in the early twentieth century is now stripped to the ruins of its original fifth-century basilican form.

55
Jenkins, 215-16.

56
M. Mazower,
Salonica, City of Ghosts: Christians, Muslims and Jews 1430-1950
(London, 2004), 46-65, 330-31.

57
My recalculation of figures provided by Binns, 175.

58
E. A. Zachariadou, 'The Great Church in Captivity 1453-1586', in Angold (ed.), 169-86, at 183-4.

59
Zachariadou, 'Mount Athos and the Ottomans', 166-8.

60
K. Hartnup, On the Beliefs of the Greeks:
Leo Allatios and Popular Orthodoxy
(Leiden and Boston, 2004), 199-205, 218-36.

61
On Cyprus, Jenkins, 177-8; on Asia Minor, B. Clark,
Twice a Stranger: How Mass Expulsion Forged Modern Greece and Turkey
(London, 2006), 116-18.