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Three Christian Capitals: Topography and Politics
From the front flap of this 167 page "Krautheimer has, in a few brief chapters, managed to meld architectural history, political history, social history, and religious history (both ecclesiological and doctrinal) into a genuinely original explanation of the development of the great early Christian cities." and "Why did emperor Constantine, a Christian, build the cathedral of his newly conquered capital city far from the quarters housing Rome's large Christian congregation? This anomaly, encountered by the author while working on a previous study of Rome, led to the present excursion into 'political topography'. Contemporary writings, legislation, inscriptions, and coins provided clues to the puzzle's Constantine's aim in choosing a suburban site for the Lateran basilica was to minimize friction with the strong pagan opposition in the Senate, which held numerous pagan sanctuaries in the city center under its protection. By the time he was established at his new capital, Constantinople, Constantine no longer faced a significant pagan opposition. But the siting and character of key monuments reflect politically important ideological conflicts, such as that between his lingering persuasion of his own divinity qua emperor and the concept of Christ as the One God and Emperor of the Universe. In the cases of Milan at the time of St. Ambrose and early papal Rome, as with Constantinian Rome and Constantinople, Professor Krautheimer arrives at fresh historical insights by using architectural monuments and their location within the urban texture to illuminate complex interrelationships of power politics and religious beliefs that decisively shaped life in each of these Christian capitals."
168 pages, Hardcover
First published January 1, 1983
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August 10, 2015
This is an interesting little book of lectures by famed art historian Richard Krautheimer examining the interplay between politics and architecture in three Christian capitals - Rome, Constantinople, and Milan - in the fourth and fifth centuries.
In the first section, Krautheimer explores the tentative introduction of Christian archaeology to Rome after Constantine's victory at the Milvian Bridge in 312. He notes how Constantine, despite an ever-growing attraction to and commitment to Christianity, was rather hesitant to put his full weight behind the building of Christian architecture in Rome. When he did sure - most notably in the Lateran basilica and the later construction of St. Peter's - he did so by either building outside the city walls (St. Peter's) or on his own private property, well outside the traditional, pagan center of the empire (St. John Lateran). While doing this, Constantine continued to fulfill the traditional imperial role of public building projects on public land, often walking a fine line of ambiguity between the Christian and pagan faiths.
The second section shifts the focus to Constantinople, where Constantine - finally free of all those pesky pagan senatorial families - could build his own 'Christian capital' on the Bosporus. Krautheimer explores how Constantine's immense building projects can cast light onto his own view of Christianity - how he increasingly became devoted to the faith and in many ways began to see himself as a kind of imperial analogue to Christ on earth.
The third section, looking at Milan, examines how architecture and basilica building fit into the worsening conflict between Arians and non-Arians (or, as Krautheimer calls them, pro- and anti-Nicenes) in Milan during the latter half of the fourth century. Of particular focus is the Basilica Portiana (the same church, it is argued, that later went by the name S. Lorenzo). This church was the center of a protracted dispute over ecclesiastical power in the city, and Krautheimer argues that while it was initially built outside the walls for the anti-Nicene supporters at the imperial court, the fiery bishop Ambrose tried to wrest it into the control of the pro-Nicene camp, all as a part of a "Battle of the cathedrals" occurring throughout the city.
Finally, the book turns back to Rome after the imperial court had largely abandoned it for Milan, Ravenna, Constantinople. Now a firmly Christian city under the authority of the papacy, Rome was in the odd position of having its religious and administrative center - the Lateran - rather far away from where people in the city actually lived (see part I). Krautheimer finishes things up by looking at how the papacy tried to address this - largely by redecorating the Lateran and by establishing huge churches directly tied to the Lateran closer to the city center like St. Stefano in Rotundo and Santa Maria Maggiore - and how it ultimately failed, as the spiritual center of the city shifted more and more to St. Peter's.
The book is an interesting if slightly dry read, and it walks a fun line between archaeological nitpicking and big-picture speculation.
In the first section, Krautheimer explores the tentative introduction of Christian archaeology to Rome after Constantine's victory at the Milvian Bridge in 312. He notes how Constantine, despite an ever-growing attraction to and commitment to Christianity, was rather hesitant to put his full weight behind the building of Christian architecture in Rome. When he did sure - most notably in the Lateran basilica and the later construction of St. Peter's - he did so by either building outside the city walls (St. Peter's) or on his own private property, well outside the traditional, pagan center of the empire (St. John Lateran). While doing this, Constantine continued to fulfill the traditional imperial role of public building projects on public land, often walking a fine line of ambiguity between the Christian and pagan faiths.
The second section shifts the focus to Constantinople, where Constantine - finally free of all those pesky pagan senatorial families - could build his own 'Christian capital' on the Bosporus. Krautheimer explores how Constantine's immense building projects can cast light onto his own view of Christianity - how he increasingly became devoted to the faith and in many ways began to see himself as a kind of imperial analogue to Christ on earth.
The third section, looking at Milan, examines how architecture and basilica building fit into the worsening conflict between Arians and non-Arians (or, as Krautheimer calls them, pro- and anti-Nicenes) in Milan during the latter half of the fourth century. Of particular focus is the Basilica Portiana (the same church, it is argued, that later went by the name S. Lorenzo). This church was the center of a protracted dispute over ecclesiastical power in the city, and Krautheimer argues that while it was initially built outside the walls for the anti-Nicene supporters at the imperial court, the fiery bishop Ambrose tried to wrest it into the control of the pro-Nicene camp, all as a part of a "Battle of the cathedrals" occurring throughout the city.
Finally, the book turns back to Rome after the imperial court had largely abandoned it for Milan, Ravenna, Constantinople. Now a firmly Christian city under the authority of the papacy, Rome was in the odd position of having its religious and administrative center - the Lateran - rather far away from where people in the city actually lived (see part I). Krautheimer finishes things up by looking at how the papacy tried to address this - largely by redecorating the Lateran and by establishing huge churches directly tied to the Lateran closer to the city center like St. Stefano in Rotundo and Santa Maria Maggiore - and how it ultimately failed, as the spiritual center of the city shifted more and more to St. Peter's.
The book is an interesting if slightly dry read, and it walks a fun line between archaeological nitpicking and big-picture speculation.
Displaying 1 of 1 review