Christian Architecture As Ritual Technology Part 4-Constantine & the Public Church Basilicas, Empire, Spolia, & the Stones of the Old World
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Krautheimer, Richard. Early Christian and Byzantine Architecture. 4th ed. New Haven: Yale University Press, 1986. Essential. This is the backbone source for early Christian basilicas, liturgical space, urban context, and the development of Christian architecture after Constantine. Krautheimer is especially useful for not treating churches as isolated floor plans, but as part of city, ritual, bishop, patronage, and memory. Krautheimer, Richard. Rome: Profile of a City, 312–1308. Princeton: Princeton University Press, 1980. Very useful for Rome as a layered city: imperial remains, Christian churches, papal authority, public space, and the transformation of Roman urban memory. Krautheimer, Richard, Wolfgang Frankl, and Spencer Corbett. Corpus Basilicarum Christianarum Romae: The Early Christian Basilicas of Rome. 5 vols. Vatican City: Pontificio Istituto di Archeologia Cristiana, 1937–1977. Heavy academic reference work. Best for the Lateran, Old Saint Peter’s, early Roman churches, plans, architectural evidence, and dating. Mathews, Thomas F. The Early Churches of Constantinople: Architecture and Liturgy. University Park: Pennsylvania State University Press, 1971. More focused on Constantinople, but excellent for connecting architecture and liturgical movement. White, L. Michael. Building God’s House in the Roman World: Architectural Adaptation among Pagans, Jews, and Christians. Baltimore: Johns Hopkins University Press, 1990. Great for the transition from house settings and adapted spaces into larger public Christian architecture. Brandenburg, Hugo. Ancient Churches of Rome from the Fourth to the Seventh Century: The Dawn of Christian Architecture in the West. Turnhout: Brepols, 2005. Very useful for Rome, the Lateran, Santa Maria Maggiore, Santa Sabina, and the formation of Christian public architecture. Snyder, Graydon F. Ante Pacem: Archaeological Evidence of Church Life Before Constantine. Macon: Mercer University Press, 2003. Best for the “before Constantine” contrast: house churches, burial spaces, symbols, and pre-public Christian material culture. Elsner, Jaś. Imperial Rome and Christian Triumph: The Art of the Roman Empire AD 100–450. Oxford: Oxford University Press, 1998. Excellent for the transformation from Roman imperial art and space into Christian visual culture and triumphal imagery. Elsner’s work is especially useful for your “empire becomes the bones of the church” angle. Constantine, Legal Shift, and Imperial Patronage Eusebius. Life of Constantine. Translated by Averil Cameron and Stuart G. Hall. Oxford: Clarendon Press, 1999. Primary source. Use carefully because it is highly pro-Constantine and partly panegyric, but it is essential for Constantine’s Christian image, patronage, and sacred building projects. Eusebius is one of the key ancient witnesses for Constantine’s role in Christian imperial memory. Eusebius. Ecclesiastical History. Translated by Kirsopp Lake. Loeb Classical Library. Cambridge, MA: Harvard University Press, 1926–1932. Useful background for the pre-Constantinian church, persecution memory, martyr tradition, and Christian self-understanding before public imperial patronage. Barnes, Timothy D. Constantine and Eusebius. Cambridge, MA: Harvard University Press, 1981. Major scholarly source on Constantine, Eusebius, politics, Christian patronage, and imperial ideology. Drake, H. A. Constantine and the Bishops: The Politics of Intolerance. Baltimore: Johns Hopkins University Press, 2000. Excellent for the political complexity of Constantine’s relationship with bishops and Christian institutions. Lenski, Noel, ed. The Cambridge
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Links For The Occult Rejects https://linktr.ee/theoccultrejects Occult Research Institute https://www.occultresearchinstitute.org/ Substack https://substack.com/@theoccultrejects?r=7auau0&utm_campaign=profile&utm_medium=profile-page Cash App https://cash.app/$theoccultrejects Venmo @TheOccultRejects Patreon https://www.patreon.com/TheOccultRejects PART TWO BIBLIOGRAPHY Christianity Created the Western Occult Primary Sources Paracelsus. Paracelsus: Essential Theoretical Writings. Edited and translated by Andrew Weeks. Leiden/Boston: Brill, 2008. This is the edition I’d use for Paracelsus rather than modern occult compilations; it gives the German and English texts with extensive scholarly commentary. Wellcome Collection Dee, John. John Dee’s Five Books of Mystery: Original Sourcebook of Enochian Magic. Edited and translated by Joseph H. Peterson. Weiser Books, 2003. A modern edition of Dee’s Mysteriorum Libri Quinque and one of the most useful primary-source collections for the early angelic sessions. Red Wheel/Weiser Böhme, Jakob. Aurora: The Day-Spring, or Dawning of the Day in the Orient. Originally written 1612. Any scholarly or reliable critical edition can be used for the primary material concerning Böhme’s early cosmology. Böhme, Jakob. The Way to Christ. Useful for the explicitly Christian and regenerative side of Böhme rather than treating him merely as an abstract occult cosmologist. Swedenborg, Emanuel. Heaven and Hell. Originally published in Latin in 1758. I’d use the New Century Edition, translated by George F. Dole, because it includes scholarly historical material and annotations. Swedenborg Foundation Saint-Martin, Louis-Claude de. Theosophic Correspondence between Louis Claude de Saint-Martin and Kirchberger, Baron de Liebistorf. Translated by Edward Burton Penny. Especially useful for documenting Saint-Martin’s engagement with Böhme and his increasingly interior understanding of Christian theosophy. Theosophy Society Eckartshausen, Karl von. The Cloud Upon the Sanctuary. The A. E. Waite translation is historically useful because Waite’s transmission of the text is itself part of its later occult reception. Lévi, Éliphas. Transcendental Magic: Its Doctrine and Ritual. Translated by A. E. Waite. Important as a primary document for Lévi’s synthesis of Kabbalah, ceremonial magic, Christian symbolism, priesthood, polarity, and magical theory. Lévi, Éliphas. The History of Magic. Again, use this as a primary source for what Lévi believed, not as reliable modern historiography. Waite, Arthur Edward. The Hidden Church of the Holy Graal. Essential for understanding the specifically Christian-mystical dimension of Waite’s esotericism. Waite, Arthur Edward. The Secret Tradition in Freemasonry. Useful for Waite’s conception of mystical initiation and the “secret tradition.” Fortune, Dion. The Mystical Qabalah. First published 1935. Essential primary material for Fortune’s attempt to interpret Qabalah through the twentieth-century Western Mystery Tradition. Medieval Grimoires, Ritual Magic & Angelic Practice This is the group I would rely upon heavily for the material we added concerning Christian prayer, exorcism, angels, grimoires, consecration, and the unstable boundary between religion and magic. Kieckhefer, Richard. Forbidden Rites: A Necromancer’s Manual of the Fifteenth Century. Pennsylvania State University Press, 1997/1998. Absolutely essential. Kieckhefer edits and analyzes a real medieval magical manuscript containing prayers, conjurations, astral operations, spirit catalogues, and ceremonies for consecrating magical books. PSU Press Fanger, Claire, ed. Invoking Angels: Theurgic Ideas and Practices, Thirteenth to Sixteenth Centuries. Pennsylvania State University Press, 2012. One of the strongest sources for our thesis because it specifically examines medieval and Renaissance attempts to obtain knowledge or supernatural assistance through angels. PSU Press Fanger, Claire. Rewriting Magic: An Exegesis of the Vis