The Political Face of Late Roman Empresses: Christian Symbols on Coins from the Late Fourth and Early Fifth Centuries
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Emperor and priest : the imperial office in Byzantium
List of plates List of plans Acknowledgements Bibliographical abbreviations Introduction Part I. The Principles: 1. Heredity, legitimacy and succession 2. Proclamations and coronations 3. Ceremonial and memory Part II. The Emperors: 4. Constantine the Great: imperial sainthood 5. Leo III and the iconoclast emperors: Melchizedek or antiChrist? 6. Basil the Macedonian, Leo VI and Constantine VII: ceremonial and religion Part III. The Clergy: 7. The kingship of the patriarchs (eighth to eleventh centuries) 8. The canonists and liturgists (twelfth to fifteenth centuries) 9. 'Caesaropapism' and the theory of the 'two powers' Epilogue: the house of Judah and the house of Levi Glossary Index.
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of