By Claudia Rapp
Among three hundred and six hundred, Christianity skilled a momentous swap from persecuted cult to kingdom faith. one of many outcomes of this shift was once the evolution of the position of the bishop--as the top Church reliable in his city--from version Christian to version citizen. Claudia Rapp's quite discovered, cutting edge, and groundbreaking paintings lines this transition with a twofold target: to deemphasize the reign of the emperor Constantine, which has commonly been considered as a watershed within the improvement of the Church as an establishment, and to deliver to the fore the continuing value of the spiritual underpinnings of the bishop's function as civic chief. Rapp rejects Max Weber's different types of "charismatic" as opposed to "institutional" authority that experience characteristically been used to tell apart the character of episcopal authority from that of the ascetic and holy guy. as an alternative she proposes a version of religious authority, ascetic authority and pragmatic authority, during which a bishop's seen asceticism is taken as proof of his non secular powers and whilst presents the justification for his public function. In transparent and swish prose, Rapp offers a totally clean research of the altering dynamics of social mobility as performed out in episcopal appointments.
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Additional resources for Holy Bishops in Late Antiquity: The Nature of Christian Leadership in an Age of Transition (Transformation of the Classical Heritage)
56, 80 – 81. , p. 81. , p. 55. pragmatic authority 33 The saying is sure: whoever aspires to the ofWce of bishop (episkopen) desires a noble task. Now a bishop must be above reproach, married only once, temperate, sensible, respectable, hospitable, an apt teacher, not a drunkard, not violent but gentle, not quarrelsome, and not a lover of money. He must manage his own household well, keeping his children submissive and respectful in every way—for if someone does not know how to manage his own household, how can he take care of God’s church?
Schöllgen, Die Anfänge der Professionalisierung des Klerus und das kirchliche Amt in der syrischen Didaskalie, JAC Ergänzungsband 26 (Münster, 1988). 29. Didascalia, ed. Connolly, p. 32. 30. , p. 34. 31. , pp. 32 – 33, 98 – 101. pragmatic authority 31 has made them worthy of readmission. 35 He can be effective in his admonition only if he himself leads an impeccable life. 39 In short, the Didascalia regards the exemplary conduct of the bishop as indispensable for all the duties with which his ofWce is charged: the distribution of charity, the admonition of sinners, and preaching.
40. , pp. 60 – 62. , p. 60. , pp. 86 – 88; cf. pp. 92 – 94. 32 pragmatic authority The Didascalia is the earliest church order to address the penitential authority of the bishop. The bishop not only represents Christ to his community; he also personally represents his community, including their sins, before God. ”46 With its inclusion of the power to bind and loose and of the ability to bear the burdens of others among the bishop’s prerogatives, the Didascalia points to a connection between penitential authority and personal holiness that will concern us again later.
Holy Bishops in Late Antiquity: The Nature of Christian Leadership in an Age of Transition (Transformation of the Classical Heritage) by Claudia Rapp