By Euangelos K. Chrysos, Ian Wood
Those court cases represent an exploration of the social and cultural adjustments among East and West. students addressed questions of social, cultural, inventive and linguistic swap, focusing mostly on advancements within the East, whereas alterations within the West have been explored in a chain of responses. additionally, the background of late-Roman and Visigoth Merida was once set out through Javier Arce.
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Additional resources for East and West, Modes of Communication: Proceedings of the First Plenary Conference at Merida (Transformation of the Roman World)
For this reason, it should not be projected backwards into the late antique period proper. T o put it bluntly: essential parts of that conglomerate of notions that came to constitute the common-sense of Christian Europe on the nature of religious art were set in place in the Age of Justinian and Gregory the Great. T h e y were not there in the Age of Constantine and Augustine. Let me make my point simply, by playing the film backwards in time. W e begin in the 780's with M a r Shubhaliso', a Nestorian missionary in the wooded highlands south of the Caspian Sea.
J. Alexander, "Hypatius of Ephesus: A Note on Image Worship in the Sixth Century", Harvard Theological Review 45 (1952), pp. 177 184, at p. 179; Paul It is, of course, with Gregory the G r e a t that we touch the firmest g r o u n d of all. His two letters to Bishop Serenus of Marseilles (Ep. IX. 229 of J u l y 599 a n d X I . 10 of O c t o b e r 600) have come to form the basis of all subsequent Western common-sense on the religious function of art. For a picture is displayed in churches on this account, in order that those who do not know letters may at least read by seeing on the walls what they are unable to read in books .
L. , 1990), p. 182. 19 Vita Anastasii Persae 9, ed. B. Flusin, Saint Anatase le Perse et Γhistoire de la Palestine au début du viie siècle (Paris, 1992), p. 51. Chronique de Sçert 83, Patrologia Orientalis 13, col. 523. full of "air pockets" the Christian culture of Late Antiquity continued to be. Persons of high education, if they came from non-Christian families, or from thinly Christianized regions, were not necessarily conversant with Christian images. T h e y could be as m u c h "outsiders" to the meaning of Christian images as were any barbarians.