Greek East And Latin West Louth
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Greek East And Latin West Louth
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This volume gives an account of the Church in the period from the end of the Sixth Ecumenical Synod in 681 to the Battle of Manzikert in 1071. Although "Greek East" and "Latin West" are becoming distinct entities during this expanse of time, the author treats them in parallel, observing the points at which their destinies coincide or conflict. The author notes developments within the whole of the Church rather than striving simply, or even primarily, to explain the eventual schism between Eastern and Western Christendom.
Covering events both unique to each part (the Iconoclastic controversy in the East and the rise of the Carolingian Empire in the West) and common to each part (monastic reform, renaissance, and mission) the author skillfully portrays two Christian civilizations that share much in common yet become increasingly incomprehensible to one another. Despite curious synchronisms between East and West, the author demonstrates how two paths diverged from a once common route, and how eventually Byzantine Orthodoxy defined the Greek East over and against the Latin West in theological, religious, cultural, and political terms.
About the Author: Rev Dr Andrew Louth is the general editor of The Church in History series and has authored several books in his discipline. Fr Louth also is professor of patristic and Byzantine studies at Durham University.
THE CHURCH IN HISTORY SERIES of St Vladimir's Seminary Press balances the approaches of the abundance of church histories written from a Western Christian point of view. Series authors are in the unique position of being Orthodox scholars conversant with Western scholarship and have taken on the task of analyzing complicated primary sources and thoroughly critiquing modern scholarly literature to guide readers through the maze of centuries of church formation and life.
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From Wikipedia, the free encyclopedia
Division of the Greco-Roman world into eastern Greek and western Latin parts
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This section needs additional citations for verification . Please help improve this article by adding citations to reliable sources . Unsourced material may be challenged and removed. ( June 2022 ) ( Learn how and when to remove this template message )
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Further information: East–West Schism
^ Cf . Fishwick, Duncan. The imperial cult in the Latin West: studies in the ruler cult of the Western provinces of the Roman Empire . BRILL, 2002.
^ Sherrard, Philip. The Greek East and the Latin West: a study in the Christian tradition . London: Oxford University Press , 1959; reprinted Limni [Greece]: Denise Harvey & Company, 1992 ISBN 960-7120-04-3 .
^ Jump up to: a b Louth 2007 , p. 3.
^ Brubaker 2018 , p. 614.
^ Jump up to: a b Evans, E. (1960). "The Greek East and the Latin West. A Study in the Christian Tradition. By Philip Sherrard. O.U.P., 1959. Pp.202. 25s" . Scottish Journal of Theology . 13 (2): 200–202. doi : 10.1017/S0036930600052662 . Retrieved 17 June 2022 .
^ Louth 2007 , p. 4.
^ Jump up to: a b c Alexakis, Alexander (2010). "Reviewed Work: Greek East and Latin West: The Church, AD 681–1071. (The Church in History, 3.) by Andrew Louth" . Speculum . 85 (2): 425–427 . Retrieved 17 June 2022 .
^ "The Byzantine Empire" (in German) . Retrieved 2018-08-18 .
Greek East and Latin West are terms used to distinguish between the two parts of the Greco-Roman world and of Medieval Christendom , specifically the eastern regions where Greek was the lingua franca ( Greece , Anatolia , the southern Balkans , the Levant and Egypt ) and the western parts where Latin filled this role ( Italy , Gaul , Hispania , the Maghreb , northern Balkans, territories in Central Europe and the British Isles ). Greek was spread in the context of Hellenization , whereas Latin was the official administrative language of Roman Empire . In the east, where both languages co-existed within the Roman administration for several centuries, the use of Latin ultimately declined as the role of Greek was further encouraged by administrative changes in the empire's structure between the 3rd and 5th centuries, which led to the split between the Eastern Roman Empire and the Western Roman Empire . This Greek-Latin divide continued with the East-West schism of the Christian world during the Early Middle Ages .
After the fall of the Western Part, pars occidentalis , of the Empire, the terms "Greek East" and "Latin West" are applied to areas that were formerly part of the Eastern or Western Parts of the Empire, and also to areas that fell under the Greek or Latin cultural sphere but that had never been part of the Roman Empire. This has given rise to two modern dichotomies. The first is the split of Chalcedonian Christianity that developed in Europe between Western Christianity (the forerunner of Roman Catholicism which Protestantism split from in 1517) and Eastern Orthodoxy . Second, Europeans have traditionally viewed the Greco-Roman Mediterranean (extending from Spain to Syria) as having an East/West cultural split. Cultures associated with the historical Romance , Germanic , Scandinavian , Hungarians , Finns , Balts , Celts , Catholic Slavs and the historical Western Churches (Central and Western Europe) have traditionally been considered Western ; these cultures adopted Latin as their lingua franca in the Middle Ages. Cultures associated with the Eastern Roman Empire and Russian Empire ( Greeks , Orthodox Slavs, Romanians , Georgians and to a lesser extent Thracian and Anatolian Turks , Albanians and Bosniaks ) have traditionally been considered Eastern ; these cultures all used Greek or Old Church Slavonic as a lingua franca during the early Middle Ages. [ citation needed ]
In the classical context , "Greek East" refers to the provinces and client states of the Roman Empire in which the lingua franca was primarily Greek . [ citation needed ]
This region included the whole Greek peninsula with some other northern parts in the Balkans, the provinces around the Black Sea , those of the Bosphorus, all of Asia Minor (in the loosest possible sense, to include Cappadocia and extending to Armenia Minor ), Magna Graecia (southern part of the Italian peninsula and Sicily), and the other provinces along the eastern rim of the Mediterranean Sea ( Judea , Syria , Cyrenaica and Egypt ). These Roman provinces had been Greek colonies or Greek-ruled states during the Hellenistic period , i.e. until the Roman conquests. [ citation needed ]
At the start of late antiquity , beginning with the reorganization of the empire's provincial divisions during the reign of Diocletian (ruled 284–305), the concept of the Greek East developed to stand in contradistinction to the Latin West . Thereafter, Greek East refers to the Greek-speaking provinces mentioned above (after 395 mostly in the Greek-speaking Eastern Roman Empire ) in contradistinction to the provinces in Western Europe, Italia (excluding the Catepanate of Italy , where they still spoke Greek) and Northwest Africa (after 395 in the Latin-speaking Western Roman Empire ). [1] [ failed verification ]
"Greek East" and "Latin West" are terms used also to divide Chalcedonian Christianity into the Greek -speaking, Eastern Orthodox peoples of the Eastern Mediterranean Basin , centered on the Byzantine Empire , and the Latin -speaking Catholic peoples of Western Europe . [2] [3] Here, Latin West applies to regions that were formerly part of the Western Roman Empire, specifically Italia , Gallia (Gaul), Hispania , Northwest Africa , and Britannia , but also to areas that had never been part of the Empire but which later came under the culture sphere of the Latin West, such as Magna Germania , Hibernia (Ireland), Caledonia (Scotland). In this sense, the term "Latin" came to refer to the liturgical and scholarly language of Western Europe, since many of these countries did not actually speak Latin. [ citation needed ]
Modern scholars agree that by the 12th century, theological debate (or disputatio ) between Christians of the Greek East and Latin West was focused on three Christian doctrines: 'the so-called filioque controversy regarding the procession of the Holy Spirit , leavened or unleavened bread in the Eucharist , and the primacy of the pope .' [4] However, it is not known when or how this began.
British philosopher Philip Sherrard (1959) claimed that the cause of Christendom 's split into a Greek East and a Latin West was differing conceptions of sacerdotium and regnum , leading the Orthodox Patriarchate in Constantinople to never lay claim to secular power, but submit to the Byzantine emperor and later the Ottoman sultan (supposedly the reason for the 'eastern submission to autocracy'), while the Catholic Papacy persistently laid claim to have authority over the secular princes of Western Europe (allegedly 'the roots of modern democracy'). [5] E. Evans (1960) panned Sherrard's book, writing: '...it must be said that unless the obscurity of the writer's language has dulled the reader's intelligence, neither the Filioque clause nor the developments of modern international politics are really shown to depend on the western as opposed to the eastern, the Latin as opposed to the Greek, doctrine of God and of creation: the argument, if there is one, is per saltum , and need amount to no more than an a posteriori interpretation of historical facts in the light of preconceived ideas.' [5]
According to English theologian Andrew Louth (2007), the Byzantine/Roman Empire and the early Church constituted a multilingual and 'multi-cultural civilization' until the 7th century, but after a period of transition, which he dated from 681 ( Third Council of Constantinople ) to 1071 ( Battle of Manzikert ), Christendom had split into a "Greek East" and "Latin West", which he considered 'two Christian civilizations' in reference to Huntington 's Clash of Civilizations thesis. [3] Louth primarily attributed this purported 'transition from multi-cultural Byzantium to Greek East and Latin West [to] the rise of Islam and the Arab destruction of the stability of the Mediterranean world in the seventh century.' [6] Nevertheless, the transition was a slow and complicated process with many factors rather than a single historic event, which 'set the two halves of Christianity on their gradually diverging tracks', as Byzantine literature professor Alexander Alexakis (2010) summarised Louth's analysis. [7] These included observations that the Byzantine church-state dualism remained intact after the Western Roman Empire's collapse, while bishops and eventually the pope in the West sometimes wielded secular power, but the Carolingian monarchs' renovatio also promoted theological thought at a time when the pope was embroiled in worldly affairs (8th–9th century), that the Byzantine Iconoclasm controve
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