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By the late fifth century, Armenian writers had developed a local historiography including the idea of righteous kingship linked to and assisted by the new institution of the Christian episcopacy.This essay considers the Letter of Macarius and the royal establishment of Christianity from the perspective of several early Armenian historians.
Tifft and Gregory began to collect Coma cluster redshifts at Steward Observatory’s 90-inch telescope in the mid-1970s when Chincarini and Rood were doing similar work at the Kitt Peak 84-inch telescope. Tifft branched into non-cosmological redshift work while Gregory and Thompson began to collaborate. For our redshift survey work, we adopted a new strategy of mapping the galaxy distribution between two rich clusters – Coma and A1367. Another collaborative effort to study the Hercules supercluster was started by Tarenghi that involved Tifft, Chincarini, Rood, and Thompson. The Gregory and Thompson work was completed first and was submitted for publication in 1977 immediately before IAU Symposium No. 79. Chincarini took preliminary Hercules redshift data and published them on his own in Nature. A new team – Kirshner, Oemler, Schechter, and Shectman – discovered the Bootes void in 1981. Meanwhile, the first Center for Astrophysics team (CfA1) published a shallow all-sky redshift survey in 1982, and in 1986 the CfA2 team published their “Slice of the Universe” redshift map.
Of all the writers of the earlier period, Gregory of Nazianzus was the one the later Byzantines turned to with most respect for his combination of high style, theological acumen, and philosophical 'sobriety'. Gregory was, as priest and philosopher, concerned with a Christian account of the nature of the First Principle. Gregory is not only the supreme articulator of the hypostatic relations of the Father and Son, but he is one of the most influential theoreticians of the Trinity in all Greek patristic writing. In other words his vision of the Supreme Monad is complex and rich. He is seeking to address both common Christians, who embraced Trinitarian acclamations in their liturgical doxologies, as well as sophisticated religious philosophers of his day and this with a view to facilitating the attraction of the literate pagan upper classes into Christianity at the imperial capital, where a large body of thinkers still required convincing of the intellectual respectability of the new religion.
This chapter provides the understanding of papal history in the areas of political symbolism and manifestations of public authority and sheds some light on the economic life of papal Rome. The assumption of territorial rule and the entry of the local Roman nobility into the clergy brought about an increase in the routine business and a refinement of the structures of the Roman church. The Roman church also exercised significant jurisdiction and influence in and around Rome in ways that were only marginally connected to the spiritual functions of the church. In the ninth century, the popes began to reassert themselves. Gregory IV, for example, explicitly quoted Gelasius in a letter dated 833 to some Frankish bishops. Gregory, on his arrival in Francia, claimed that he had come to restore the peace of the Christian world, while the bishops told him he had no business sitting in judgement upon the emperor.
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