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By Edited by Ian Christopher Levy, Gary Macy and Kristen Van Ausdall

The Eucharist within the ecu heart a long time was once a multimedia occasion. at first it was once a drama, a competition, a liturgy. The atmosphere itself used to be amazing. gorgeous art decorated giant structures. Underlying and aiding the liturgy, the paintings and the structure used to be a delicately developed theological international of proposal and trust. renowned ideals, spilling over into the paranormal, celebrated that presence in different tumultuous kinds. Church legislation regulated how a ways such perform may possibly cross in addition to who used to be allowed to accomplish the liturgy and the way and while it would be played. This quantity offers the medieval Eucharist in all its glory combining introductory essays at the liturgy, artwork, theology, structure, devotion and theology.

Contributors contain: Celia Chazelle, Michael Driscoll, Edward Foley, Stephen Edmund Lahey, Lizette Larson-Miller, Ian Christopher Levy, Gerhard Lutz, Gary Macy, Miri Rubin, Elizabeth Saxon, Kristen Van Ausdall and Joseph Wawrykow.

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The liturgical inheritance of the late empire 29 theologians in Western Christianity. 58 The ongoing North African contestation between different Christian groups for right belief reflected in right practice during the fourth and fifth centuries is found recorded in various North African synodical proceedings. 61 The archeological remains in North Africa are far fewer than those in Rome, but a number of ruins remained into the twentieth century, undisturbed by later Christian building programs.

In the fifth century, there are still many non-Christian centers in what will later be called Europe, as well as 3 See Paul Bradshaw, The Search for the Origins of Christian Worship: Sources and Methods for the Study of Early Liturgy (Oxford, 2002), especially chapter 1. 4 See Robert Taft, “The Structural Analysis of Liturgical Units: An Essay in Methodology” in Beyond East and West: Problems in Liturgical Understanding, (Washington, DC, 1984), pp. 160–161, as well as Bradshaw, The Search for the Origins of Christian Worship, chapters 6 and 10.

For an overview of sacred building ‘morphology’ see Lindsay Jones, The Hermeneutics of Sacred Architecture, II, (Cambridge, MA, 2000), especially chapter 17. the liturgical inheritance of the late empire 25 covered cemetery arranged over and around the tomb of the apostle, there is no evidence of a fixed altar until the time of Gregory the Great at St. 41 Constantine also had the imperial Sessorian hall converted to a liturgical space (Santa Croce in Gerusalemme) and the shrine of St. Lawrence expanded and a large basilicashaped covered cemetery added to the complex.

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