The Great Schism

800-1204

'On the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then when the reader has ceased, the presider verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who gives assistance to the orphans and widows, and those who, through sickness or any other cause are in want, and those who are in prison, and the strangers living among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead.‘ Justin Martyr, First Apology , 61.

Justin Martyr (2d Century)

1. NT Reading 2. OT Reading 3. Sermon by the one “presiding” 4. Prayers 5. Kiss of Peace 6. Presentation of bread and wine 7. Great Thanksgiving 8. Distribution of bread and wine 9. Extended distribution to the absent—by the deacons 10. Sharing of resources and money

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Orthodox Liturgy

Orthodox liturgy stresses beauty. Its liturgy seeks to perceive the beauty of the spiritual world in worship and express it through their worship. This seems to be a peculiar gift of the Orthodox to the Christian heritage, especially that of Byzantium and Russia.

Orthodox liturgy stresses that worship is nothing less than heaven on earth. The holy liturgy embraces two worlds at once—the liturgy of heaven and earth is the same. When the church gathers for Eucharist, it gathers with the whole church around the world in the heavenly places at the throne of God. The Liturgy of the Presanctified states at the time of the Great Entrance: “Now the celestial powers are present with us, and worship invisibly.” Orthodox liturgy is primary in their faith and theology. Their approach to religion is primarily a liturgical or doxological one— the Orthodox understand doctrine in the context of worship. The church is first of all a worshipping community. Their invitation to the non-orthodox is to “come and see.” Consequently, ritual is extremely important for the Orthodox.

Contrast: East and West

 Vladimir’s envoys reported: “We knew not whether we were in heaven or on earth, for surely there is no such splendor or beauty anywhere upon earth. We cannot describe it to you; only this we know, that God dwells there among humans, and that their service surpasses the worship of all other places. For we cannot forget that beauty.”  In contrast, one Russian cleric responded to worship in 14th century Florence by the Roman church in this way: “What have you seen of worth among the Latins? They do not even know how to venerate the church of God. They raise their voices as the fools, and their singing is a discordant wail. They have no idea of beauty and reverence in worship, for they strike tombones, blow horns, use organs, wave their hands, trample with their feet, and do many other irreverent and disorderly things which bring joy to the devil.”

Various Liturgies

     St. Mark’s Liturgy – the liturgy of the Alexandrian (Coptic) Church.

St. James’ Liturgy – the liturgy of the Syrian (Jacobite) Church.

St. Gregory’s Liturgy – the liturgy of Rome in 600 A.D., which is still accepted by Orthodox as a “Western Rite.” St. Chrysostom’s Liturgy – the primary liturgy of the Greek Orthodox Church and the basis of Slavonic liturgies.

The Medieval Roman Mass – it did not become a uniform liturgy until after the Council of Trent in the 1560s.

Main Parts of the Liturgy

    Entrance (Gathering) Liturgy of the Word – Reading (OT, Epistles, Gospel) – Explaining (Homily) – Prayers (Intercesions) Liturgy of the Table – Offering (Preparatory) – Consecrating (Prayer) – Communing (Eating & Drinking) Benediction

Detailed Aspects of the Liturgy

The Liturgy of the Word – Gloria – Collect—prayers of the church – Old Testament Readings (followed by Psalms) – Readings from Epistles (followed by Psalms) – Allelulia – Gospel Readings – Homily (Sermon) – Nicene Creed (Dismissal of Catechumens) The Liturgy of the Table – Kiss of Peace – Offertory – Prayer over the gifts – Sanctus – Words of Institution – Anamnesis – Epiclesis – Intercessions – Lord’s Prayer – Fraction – Giving of Bread and Wine – Communion Song

East and West: 11

th

Century

East West       A cappella—service is chanted by choir Greek Cross Architecture Leavened Bread Iconostasis Mystical in Mood Surrounded by Icons       Instrumental—use of choirs Roman Cross Architecture Unleavened Bread Altar (sanctuary) area Penitential in Mood Surrounded by Altars

Table Difference

Eastern Western Stressed a thanksgiving atmosphere in their Eucharist which served theosis, joy and heavenly presence. The table is more eschatological—it is the present table of kingdom reality.

Stressed the altar, sacrifice of Christ, and penitential dimension of the table. Medieval additions to the liturgy included: Psalm 43 preface, ablutions, “I’m not worthy” priestly prayers, and singing Agnus Dei .

Floor plan of Romanesque Church

Romanesque Church

Duomo and Bell Tower, Pisa, Italy

The Pisa Cathedral (1063-1350) with Bell Tower (1174-1271) and Baptistry (1153-1265).

Building Churches

 Europe saw a “church building” craze in the High Medieval Period.

 In 1050-1350 France alone, 80 cathedrals, 500 large churches and 10,000+ parish churches were erected.

 As Germanic Europe became Christian Europe, the church building was a cultural as well as a religious symbol. Churches functioned as “civic centers” in the cities and thus were also a source of civic pride.

Ralph Glaber, monk, ca. 1050

“Shortly after the year 1000, all Christian peoples were seized with a great desire to outdo one another in magnificence. It was as if the very world had shaken itself, and, casting off her old garments, was clothing herself everywhere in a white robe of churches.”

Romanesque Style

 Where: Western Europe  When: 1000-1200  Major Building Form: Churches, Castles  Plan: cruciform (Latin Cross), compartmentalized on a basilica plan  Support: sturdy piers, thick walls with small windows  Architectural Features: rounded arches, barrel vault  Décor: stone sculpture

Romanesque Style

 Effect: Massive, segmented  Interior: dimly lit by small windows and candles/lamps around the altar.

 Inspiration: Roman construction (basilica plan, rounded arches, vaulted ceilings, columns)  Goal: To accommodate pilgrims; to express awe as eyes are drawn to the space above the ambulatory with small windows of light illuminating the altar.

St. Andrew’s Church, Krakow (1079)

St. Pantaleon, Cologne, Germany (1100)

Roots of Division

  The linguistic, cultural and political roots are formative as East was divided from West. East and West were strangers to each other—the unity of the early Roman world had gradually disappeared.

– Greek dismissed Franks as barbarians.

– Franks were suspicious of Greeks.

The theological roots are primarily two: – Rome’s assertion of the primacy of Peter – The addition of “and the Son” (filioque) to the Nicene Creed.

The Struggle for Power in the West

 800-1050: “Kings,” “Emperors,” and “Lords” ruled their territories relatively unencumbered by church authorities.  1050-1300: Papal authority asserted itself over the church and rulers alike.

 The medieval height of papal power was the 13 th century (1200-1300).

Hildebrand

    German monk Became Pope Gregory VII, 1073 1084 Had been influential for many years before Believed Pope should be supreme power

Three Significant Issues for Gregory VII

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Created College of Cardinals

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Issued Papae Dictatus

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Main issue: Investiture Controversy

Dictatus Papae

      1. Roman Church has never erred, can never err 2. Pope supreme judge, may be judged by no one, no appeal from him 3. No synod a general one without his order 4. He may depose, transfer, reinstate a bishop 5. He alone is entitled to the homage of all princes 6. He alone may depose an emperor

Investiture Controversy

    Who invests bishops with their authority?

– Pope or King?

Kings demanded the right to invest because it was within their lands and the Bishops were usually landed people.

Pope thought he alone should invest bishops with authority due to the nature of ordination.

The controversy was primarily between the Germanic Holy Roman Emperors (Henry III, Henry IV and Henry V) and the Popes from 1060-1120.

Controversy Resolved

  Papal Weapons – Interdict – Excommuication – Inquisition Concordant of Worms (1122) – Holy Roman Emperor could nominate bishops in his lands, but not in Italy.

– Bishops would swear oath of loyalty to Emperor because they owned lands there but would also answer to the Pope in spiritual matters.

Innocent III (1198-1216) The Greatest of the Papal Monarchs

      Ruled Papal lands Called the 4 Crusades.

th and 5 th Used the Interdict 53 times.

Named two Holy Roman Emperors (Otto IV and Frederick II) Excommunicated the King of France.

Called the 4 th Latern Council in 1215.

The Fourth Latern Council, 1215

       Defined the Seven Sacraments of the Roman Catholic Church.

Defined the doctrine of transubstantiation.

Required annual confession, penance and Eucharist on Easter.

Affirmed the one, universal church with the Roman Pope at the head of the church.

Charged Cathedrals with providing theological education for clergy.

Regulated the election of bishops and qualifications for clergy.

Jews were excluded from public office and required to wear special identifying clothes.

Theology of Latern Council

  “The Father is from none, the Son from the Father alone, and the holy Spirit from both equally, eternally without beginning or end; the Father generating, the Son being born, and the holy Spirit proceeding.” “Renewing the ancient privileges of the patriarchal sees, we decree, with the approval of this sacred universal synod, that after the Roman church, which through the Lord's disposition has a primacy of ordinary power over all other churches inasmuch as it is the mother and mistress of all Christ's faithful, the church of Constantinople shall have the first place, the church of Alexandria the second place, the church of Antioch the third place, and the church of Jerusalem the fourth place, each maintaining its own rank.”

Relation to “Greeks” at Latern

For, after the Greek church together with certain associates and supporters withdrew from the obedience of the apostolic see, the Greeks began to detest the Latins so much that, among other wicked things which they committed out of contempt for them, when Latin priests celebrated on their altars they would not offer sacrifice on them until they had washed them, as if the altars had been defiled thereby. The Greeks even had the temerity to rebaptize those baptized by the Latins; and some, as we are told, still do not fear to do this. Wishing therefore to remove such a great scandal from God's church, we strictly order, on the advice of this sacred council, that henceforth they do not presume to do such things but rather conform themselves like obedient sons to the holy Roman church, their mother, so that there may be one flock and one shepherd.

Theodore Balsamon, Patriarch of Antioch in 1190:

“For many years the western Church has been divided in spiritual communion from the other four Patiarchates and has become alien to the Orthodox…So no Latin should be given communion unless he first declares that he will abstain from the doctrines and customs that separate him from us, and that he will be subject to the Canons of the Church in union with the Orthodox.”

Latern Council on Jews

  A difference of dress distinguishes Jews or Saracens from Christians in some provinces, but in others a certain confusion has developed so that they are indistinguishable. Whence it sometimes happens that by mistake Christians join with Jewish or Saracen women, and Jews or Saracens with christian women. In order that the offence of such a damnable mixing may not spread further, under the excuse of a mistake of this kind, we decree that such persons of either sex, in every Christian province and at all times, are to be distinguished in public from other people by the character of their dress It would be too absurd for a blasphemer of Christ to exercise power over Christians. We therefore renew in this canon, on account of the boldness of the offenders, what the council of Toledo providently decreed in this matter : we forbid Jews to be appointed to public offices, since under cover of them they are very hostile to Christians.

Pope Boniface VIII (1294-1303)

    “I am Pope; I am Ceasar.” Wore imperial as well as papal robes.

Opposed the taxation of clergy by the Kings of England and France.

Issued the Papal Bull “ Unam Sanctam ” (1302)

Unam Sanctam

We are informed by the texts of the gospels that in this Church and in its power are two swords; namely, the spiritual and the temporal. For when the Apostles say: 'Behold, here are two swords' [Lk 22:38] that is to say, in the Church, since the Apostles were speaking, the Lord did not reply that there were too many, but sufficient. Certainly the one who denies that the temporal sword is in the power of Peter has not listened well to the word of the Lord commanding: 'Put up thy sword into thy scabbard' [Mt 26:52]. Both, therefore, are in the power of the Church, that is to say, the spiritual and the material sword, but the former is to be administered _for_ the Church but the latter by the Church; the former in the hands of the priest; the latter by the hands of kings and soldiers, but at the will and sufferance of the priest.

Unam Sanctam

However, one sword ought to be subordinated to the other and temporal authority, subjected to spiritual power. For since the Apostle said: 'There is no power except from God and the things that are, are ordained of God' [Rom 13:1-2], but they would not be ordained if one sword were not subordinated to the other and if the inferior one, as it were, were not led upwards by the other.

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First Phase: Photius Episode (858-879)

The Orthodox Church calls him Saint Photius the Great— the new Patriarch of Constantinople in 858 (who could not read Latin and almost no one in the West could read Greek—a signal of how culturally distinct East and West were).

– Photius was a lay person rather than a priest and thought to be the most educated and brilliant of all the medieval Patriarchs.

However, the previous Patriarch, Saint Ignatius, had resigned under imperial pressure. Before recognizing Photius, Pope Nicholas I (858-867) decided to investigate the situation and sent legates to Constantinople in 861.

Photius invited the legates to preside at a council to decide the issue and the sided with Photius.

Tension Arises

    Nicholas decided the legates had exceeded their authority and retried the case in Rome during 863 and decided that Ignatius was the true Patriarch.

The Orthodox church ignored Nicholas.

The incident reveals the continual struggle of Papal claims: Nicholas wrote in 865 that his authority extends “over all the earth, that is over every church.” But this is exactly what the Byzantines would not grant.

Jurisdiction Fight

   The Orthodox recognized appeals to Rome, but only under the specific conditions of the Council of Sardica (343).

Sardica decreed that a condemned bishop can appeal to Rome and the Pope can order a retrial, but the trial must be conducted by bishops of an adjacent province.

Consequently, the Byzantines ignored Nicholas insistence on the implementation of the Pope’s decision in Rome.

Missionary Conflict

     Both Byzantine and the west (Germans) were involved in missionary activity among the Slavs.

This missionary clash raised the issue of filioque which was in the German (Frankish) creed as well their differences over married clergy among other things.

When Khan Boris of Bulgaria was refused autonomy for his national church, he sought out the West.

Photius wrote an Encyclical Letter to all the Patriarchs of the east denouncing filioque and declared it heretical. Photius declared that the “Spirit proceeds from the Father alone.”

Excommunication

   Photius called a council at Constantinople (867) and excommunicated Nicholas as a “heretic who ravages the vineyard of the Lord.” As a result, the Emperor deposed Photius and reinstated Ignatius who restored communion with Rome and hosted a council that condemned Photius (869-870).

The West later recognized this council as the 8 attended—started with 12 bishops and rose to 103).

th Ecumenical Council (even though it was not well

Greek Harmony

     The Council asked the Emperor to resolve the status of the Bulgarian Church and he assigned it to the Patriarchate of Constantinople which Boris accepted.

In 870, German missionaries were expelled from Bulgaria.

Ignatius and Photius were also reconciled, and upon Ignatius’ death, Photius once more succeeded him as Patriarch (877).

Another Council in Constantinople (879; attended by 383 bishops) reversed the decision of the Council of 869, and accepted without protest from Rome as John VIII (871 882) was hostile to the Germans and perhaps filioque Communion between Rome and Constantinople continued.

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The Problem of Primacy

  In the East, the episcopacy was the center of unity and rooted in the investment of the Holy Spirit in the bishop’s office.

– The East had many churches with apostolic foundations.

– In addition, the ecumenical councils had recognized the Petrarchy.

In the West, the center of unity was the Pope and it was the only church which could legitimately claim apostolic origins in the West.

– In the West, the papal rule was autocratic.

– In addition, the Pope was a political leader over the “Papal States.” – In the East, the Patriarch was always working in concert with the Emperor.

East to West: Nicetas, Archbishop of Nicomedia to Pope

“My dear brother, we do not deny to the Roman church the primacy amongst the five sister Patriarchates; and we recognize her right to the most honorable seat at an Ecumenical Council. But she has separated herself from us by her own deeds, when through pride she assumed a monarchy which does not belong to her office…If the Roman Pontiff, seated on the lofty throne of glory, wishes to thunder at us and , so to speak, hurl his mandates at us from on high, and if he wishes to judge us and even to rule us and our Churches, not by taking counsel with us but at his own arbitrary pleasure, what kind of brotherhood, or even what kind of parenthood can this be? We should be the slaves, not the sons, of such a Church.” 12 th centiury.

Second Phase: The Break (1054)

    Emperor Constantine IX and Pope Leo IX were allied against the Normans in Italy, but the Normans were victorious and even imprisoned the Pope.

The Normans imposed Latin customs on conquered Byzantines in Italy, especially the use of unleavened bread.

In response, Patriarch Cerularius in Constantinople imposed leavened bread on the Latin churches there which they refused to do and the Patriarch closed the churches.

Leo, an Archbishop in the Bulgarian church, wrote a letter that was subsequently sent to all the western Bishops condemning their “Judaistic” practices.

The Break

     Pope Leo IX ordered a reply and a defense of papal supremacy.

Though Cerularius sought some reconciliation, Leo pressed his claims and sent legates to Constantinople.

The legates published a Greek version of Leo’s reply which stirred riots in the city.

Only July 16, 1054 (though Leo had died on April 19, 1054) placed a Papal Bull of Excommunication on the altar of Hagia Sophia (the Bull only excommunicated Cerularius).

Though the Emperor wanted reconciliation, the riots forced him to acknowledge the break and the legates were anathematized.

History of “Filioque”

Filioque was first used in a Persian council in 410, but the strongest advocate of the position was Augustine.

The Council of Toledo, Spain (587) added the word to the Nicene Creed. This was probably motivated by its historic problem with Arianism (Goths were Arian Christians).

However, the Council at Gentilly in France rejected the addition in 767.

History of “

Filioque

”

    However, Charlemagne, who always spoke derisively of the “Greeks,” had insisted on its use because it was widely used in the Frankish (Germanic) regions just as unleavened bread was and celibacy required for priests.

Charlemagne sought the title of Holy Roman Emperor rather than let that title remain with the Byzantine emperor. The two were now competing Emperors. In 809 Pope Leo III forbade the addition to the Nicene Creed and Rome continued to oppose it, with a few exceptions, into the 11 th century. It was added in 1014 when Emperor Henry II insisted.

The clause became a permanent part of the Western recitation of the creed in 1014.

East Rejects “

Filioque

”

  It rejects it because it is an addition to the creed and the ecumenical council declared that no one should add to the creed. Only an ecumenical council can change the creed.

It rejects it because it views it as theologically false. The doctrine of the Trinity is the heart of the Christian faith in the East and this addition is subversive.

Why is it Theologically Significant?

   John 15:26 states that the Spirit proceeds from the Father.

It subordinates the deity of the Spirit to the deity of the Father and Son since the Father and Son share something together that the Spirit does not share. This is the principle of “Triadology”—what the three share is their deity but what distinguishes them is unique to each.

This subordination means that the church’s link to God through the Spirit is not a fully divine one.

Other Proposals

     Spirit proceeds from the Father of the Son Spirit proceeds from the Father through the Son Spirit proceeds from the Father and receives from the Son Spirit proceeds from the Father and rests on the Son Spirit proceeds from the Father and shines out through the Son

Important to Preserve

   To preserve the monarchy of the Father as the source, cause and foundation of divinity (unbegottenness) which is the Father’s personal distinctiveness. To preserve the full deity of the Spirit so that there is no ontological subordination within the immanent Trinity.

To affirm the full mutual indwelling ( perichoresis ) of the three persons of the Trinity who share the same divine essence.

Why is it Important to Preserve the Full Deity of the Spirit?

   We want to maintain a strong distinction between Creator and creature, between infinite and finite.

We want to maintain the principle that God creates, redeems and renews his creatures by his personal presence and actions.

The doctrine of the Trinity was formulated on soteriological rather than philosophical grounds.

The Mutual Indwelling

  Just as the Father created through the Son in the power of the Spirit, so the Father redeems through the Son in the power of the Spirit.

We are drawn into the communion of the Father through the Son in the power of the Spirit.

– We worship the Father through the Son in the power of the Spirit.

– The Son has a mediatorial role that enables (by incarnation, cross and resurrection) but the Spirit’s power unites us by his own person with the Father and Son.

Liturgical Differences

 Baptism: Immersion vs. Sprinkling/Pouring  Eucharist: Both Kinds vs. One Kind  Eucharist: Leavened vs. Unleavened Bread  Eucharist: Epiclesis vs. only the Words of Institution  Worship: A Cappella vs. Instrumental Music

Theological Differences

 Purgatory and Indulgences  Immaculate Conception of the Virgin Mary  The Bodily Assumption of the Virgin Mary  Clerical Celibacy

“Icon of the Holy Trinity” by St. Andrei Rublev, Russian Orthodox (1411) for the “Holy Trinity Monastery” founded by St. Sergius.

 “Theotokos” (Mother of God) by Vladimir from the end of the 11 th century (Constantinople), but moved to Moscow in the 13 th century where it remains.

Third Phase: The Crusades

 The Crusades aroused suspicion and ultimately violence between the East and West as Latins (“Franks”) established kingdoms in the East.

 Ultimately, the final break between East and West was the fourth Crusade for which only recently (2001) Pope John Paul II apologized.

Origins of the Crusades

 The rise of the Seljuk Turks, who seized Jerusalem in 1070, worried the Byzantine Empire.

 They appealed to the Roman west for assistance as they reported the persecution of Christians and desecration of holy places.

 The West was eager to help for a number of reasons, including piety, wealth and land.

Pope Urban II

 In 1095, Pope Urban II at the Council of Claremont in France declared a general indulgence to all who would take up a “holy pilgrimage” against the Islamic infidels.

– He demonized Islam: demon worshippers – Accused Muslims of atrocities (forced circumcision, destruction of churches, bizarre tortures)

Indulgence

 Crusaders would wear the sign of the cross on their armor/garments.

 Whoever died on the pilgrimage would have “immediate remission of sin” and have a martyr’s entrance into heaven.

 They could keep what they conquered as the “spoils of Egypt.”

Major Crusades

 First (1096): Knights from France, England and Germany recaptured Jerusalem in 1099 and established the “Latin Kingdom of Jerusalem.”  Second (1147-49): Louis VII of France and Conrad III of the Holy Roman Empire sought to regain territory in Asia Minor but were decimated and Saladin recaptured all lost territory except for Tyre.

 Third (1189-92): Emperor Frederick, Philip II of France and Richard I of England failed to regain Jerusalem though they retook Cyprus and held Acre.

 Fourth (1202-04): The crusaders stopped at Constantinople, sacked it and established a Latin kingdom there till 1261 at the instigation of Venice.

 Fifth (1228-1244): Regained Jerusalem and then lost it again. By 1291 all Crusader lands in the East were lost (Acre was the last Crusader city).

The First Crusade

Disastrous Crusades

 “Peasant’s Crusade”—immediately after Urban II’s speech in Claremont, a grassroots movement headed for the East of 10,000 men. Ultimately, they were annihilated by the Turks outside of Constantinople.

 “Children’s Crusade” (1212)—20,000 children journeyed to the East. Many died on the way, but those who reached Marseilles were offered free passage to Palestine. Instead they were drowned or enslaved in Tunisia or Egypt.

Other Significant Crusades

 The expulsion of Islam from the Spanish peninsula in 1492.

 Extension of Christianity into the Baltic region.

– Danish Crusade into Prussia – Swedish Crusade into Lithuania.

 Constant Persecution of the Jews in Europe in the context of this crusading spirit.

 Crusades Against Heretics in regions of Western Europe.

Net Effect of Crusades

 Crusades changed Muslim perceptions of Christians who were now perceived negatively as land-hungry, cruel barbarians very different from themselves.

 Crusades encouraged commercial activity to the East, but ultimately it was Muslim scholars who influenced the West more through Spain and Sicily.

 Crusades brought confusion to the Byzantine empire and hastened its demise as well as distracting Western European rulers from their real problems at home.

 The Crusades enhanced the prestige as well as spiritual and political power of the Papacy.

   

Relation of Byzantine and Roman Churches Early in the Crusades

Byzantine at times supported the Crusaders though the Crusaders often thought they were betrayed by them.

Crusaders installed Latin Patriarchs at Antioch and Jerusalem.

Local believers did not accept the Latin Patriarch and there was a local schism in the church at Antioch.

Rival bishops claimed the same throne and the division between East and West was clear—two hostile congregations existed in the same city.

The Fourth Crusade (1201-1204)

    It was originally designed to conquer Jerusalem through an invasion of Egypt. Instead, it sacked Constantinople and set up a Latin Kingdom.

In 1198, Pope Innocent III called for a new crusade—western Europe ignored him. But some Germans, French and Italians were interested.

The Crusaders approached Venice for assistance.

Venice agreed to build ships to transport 33,000 Crusaders and 4,500 horses at a set price, but only 12,000 Crusaders came to Venice.

Problem

   The Crusaders, however, could not pay the Venetians for the boats and the Venetians barricaded them on the island of Lido.

Venice proposed that the Crusaders attack Zara in Dalmatia (under the protection of Hungary) to acquire the needed money and as partial payment since Venice claimed the city as its own. Some refused, but the Papal legate endorsed the proposal.

Innocent III, however, excommunicated the Crusaders for their attack on the city of Zara.

Constantinople

    The deposed Emperor Issac II Angelus’ son, Alexius, conspired with the Crusaders to topple the new Emperor Alexis III.

He promised money, restoration of communion with Rome through submission to its primacy, and to join the Crusade to Egypt.

The Crusaders went from Zara to Constantinople though some soldiers refused to participate.

The fleet arrived in June, 1203 and installed Alexius as Emperor (Alexius IV).

Problem

     Alexius IV melted valuable icons in order to extract gold and silver which was desecration in the eyes of the public.

Crusaders were responsible for the “Great Fire” that destroyed 1/5 of Constantinople in 1204.

Alexius IV was assassinated and in reprisal the Crusaders sacked the city for three days. Roman clergy encouraged the Crusaders by telling them that “the Greeks were worse than Jews.” A new Latin Kingdom in Constantinople was divided between Venice and the Germans. None of them ever made it to the Holy Land.

They also installed a Latin Patriarch of Constantinople—but both the kingdom and Patriarch were regained by the Greeks in 1261.

Innocent III to the Crusaders

"You vowed to liberate the Holy Land but you rashly turned away from the purity of your vow when you took up arms not against Saracens but Christians… The Greek Church has seen in the Latins nothing other than an example of affliction and the works of Hell, so that now it rightly detests them more than dogs.” In both 2001 and 2004, Pope John Paul II expressed regret and distress over the incident.

The Psychology of 1204

 Westerns do not recognize how deep the psychological hurt is over the sack of Constantinople in 1204.

 It engendered or confirmed intense national hatred—indignation against western aggression and sacrilege.

 Both East and West looked upon each other as “profane” and ungodly.

The Great Schism: 858-1204

         East Greek Language Original Nicene Creed Icons Mystical Emphasis A Cappella Music Patriarch Petrarchy Leavened Bread Vernacular Liturgy Communion/Theosis          West Latin Language Filioque Addition Statues Legal Emphasis Musical Instruments Roman Primacy Unleavened Bread Latin Liturgy Penance/Forgiveness

The Gospel in Stone: The Development of Gothic Architecture

    Earliest Christian architecture:

Basilica

Followed by

Romanesque

Gothic developed by scholars at Cathedral School of Chartres First Gothic cathedral St. Denis 1137



Abbot Suger of St. Denis Church, 1144

He wrote: “Among the crowded multitude…who strove to flock in to worship and kiss the holy relics, no one among the countless thousands of people because their very density could move a foot.”  He tore down bulky walls, enlarged windows, and dispersed the general gloom of the Romanesque setting.

 He envisioned a church where walls would be thin and skeletal, and external light would illuminate the interior.

 “Man may rise to the contemplation of the divine through senses,” he wrote, and be “transported from this inferior to that higher world.”

Influence of Gothic

 From St. Denis outside of Paris to Spain and Scandinavia, Gothic dominated architecture for nearly 400 years.

 Towns constructed churches, town halls, hospitals and universities in this style.

 This was aided by new technology, wealth and the patronage of the monarchs.

Context

 Impressed by the light of Hagia Sophia, and learning from the architecture of the Muslims, Crusaders returned with new technology – Winches to hoist heavy stones – Renewed interest in geometry – Pointed arches and the rib vault – Flying buttresses that enabled larger windows – Sense of interior unity and pronounced vertical emphasis.

Gothic Height and Light

 Ribbed vaults distribute the weight of the walls as they are supported by vertical piers.

 Flying buttresses function as exterior supports to the walls.

 Pointed arches are more flexible since the angle can vary while keeping the keystone at the same height.  As the engineering was perfected with trial and error, churches were adapted (e.g., before buttresses, the walls of Notre Dame were 5 feet thick, but now they are 16 inches).

 Since the stress is on the vertical piers, the flying buttresses and distributed through arches, the walls now could have larger widows and thus give more light to the interior.

Technical Innovations



Ribbed vaulting

Technical Innovations

 Ribbed vaulting 

Pointed arches

Technical Innovations

  Ribbed vaulting Pointed arches 

Flying buttresses

Gothic Architecture

 Where: France, northern Europe  When: 1140-1500  Major Building Form: Cathedral, University, and Guild Halls

Gothic Style

 Plan: Unified Interior, Expanded Apse (including choir)  Support: Piers, Flying Buttresses  Hallmark: Pointed Arch, Rib Vault  Décor: Sculpture, stained glass

Gothic Style

 Effect: Soaring, Vertical, skeletal  Ambiance: airy, bright  Inspiration: Heavenly Light  Goal: To impress, uplift; create more space for pilgrims

Notre Dame (1163-1250)

 Victor Hugo: “a vast symphony of stone”  First Cathedral of colossal scale and prototype of all that followed.

 Previously 69’ foot nave vaults were the highest, but Notre Dame’s are 115’.

Notre Dame, Paris

Notre Dame, Paris

Effect

 Sanctuary flooded with light – Diffused through color of stained glass  Stone seemed to soar to heaven – Lift worshipper to God – Like praying hands  Everything to the glory of God  Every aspect of church teaches

Chartres Cathedral

St. Denis: Nave

Purpose



Teaching



Worship



Community Use

Teaching

 Preeminence of God  In every dimension of the building  In stained glass and in statuary – Light = Christ, Truth, Word, Gospel – Color illustrates story line  Becomes Bible story book – Reflects mysteries of faith

Reflects all creation

 Symbolizes universe over which God rules – Ordered, proportional – Universe that looks to God – But illuminated by God  Three doors = Trinity  Rose window = Mary  Front: Story of Creation

Goal: Make known whole of Biblical History

 Music, incense, objects to touch  Communion to taste – all senses  Learn lives of martyrs, saints  Virtues and vices  Promise of heaven; punishment of hell

Judgment from Amiens Cathedral

Architecture should be worthy of God’s presence –Church would reach up to heaven –Symbolize the presence of God –Appropriate for miracle of communion: transformation of elements into body and blood of Christ

Communal Use

– Place of refuge, help, public meeting – Poor could come to be fed, cared for – Homeless could sleep there – Plays performed in front of cathedral – Square in front where people gathered for various public events – Door became public bulletin board

Dominating the Skyline

 Made statement as to what was most important  Shows how God has triumphed over all through His Gospel

Spread of Gothic Architecture

 France was its homeland Chartres Notre Dame Rheims

Spread of Gothic Architecture

 Developed in Germany St. Stephens Vienna

Spread of Gothic Architecture

 England Salisbury Winchester

Spread of Gothic Architecture



Milan, Italy