Papers by T.E. van Bochove
Rivista di diritto romano. Periodico di storia del diritto romano, di diritti antichi e della tradizione romanistica medioevale e moderna XXIV) (n.s. IX)), 2024
The present article focuses on two constitutions, and one Justinian Novel, all dealing with a pro... more The present article focuses on two constitutions, and one Justinian Novel, all dealing with a prohibition on the alienation of ecclesiastical immovable property. The two constitutions, the first of which was issued by emperor Leo I in 470, the second by emperor Anastasius between 491 and 518, were both incorporated into Justinian's Codex repetitae praelectionis (issued in 534), viz. as C.I. 1.2.14 (Leo I) and C.I. 1.2.17 (Anastasius) resp. In the preface to his Nov. 7 -promulgated 15 April 535 -the emperor Justinian explicitly refers to both constitutions, but completely ignores their incorporation into the Justinian Code. The article investigates this curious state of affairs, and explains how Justinian solved this apparent enigma. Finally, the article concludes that the ensemble consisting of C.I. 1.2.14 and Nov. 7 make up a thematical Codification, restricted to the provisions of the ban on the alienation of ecclesiastical immovable property as laid down in Leo's constitution and Justinian's Novel. * Slightly reworked paper presented at the starting conference of the PRIN Research project -Bando 2022 Prot. 2022MSCEEA, styled Per un "Atlante" tematico del Codice di Giustiniano, Università Statale di Milano, 9-12-2024. I would like to thank Professore Fabio Botta for his courteous and cordial invitation to participate in the conference and to present my paper there, and Professoressa Iole Fargnoli for hosting the conference and for her willingness to publish the reworked version of my paper in the RDR.
AUPA. Annali del Seminario Giuridico della Università degli Studi di Palermo LXVII, 2024
Stampa: Stampatre s.r.l. -Torino le fotocopie per uso personale del lettore possono essere effett... more Stampa: Stampatre s.r.l. -Torino le fotocopie per uso personale del lettore possono essere effettuate nei limiti del 15% di ciascun volume/ fascicolo di periodico dietro pagamento alla SIAE del compenso previsto dall'art. 68, commi 4 e 5, della legge 22 aprile 1941, n. 633. le fotocopie effettuate per finalità di carattere professionale, economico o commerciale o comunque per uso diverso da quello personale possono essere effettuate a seguito di specifica autorizzazione rilasciata da ClEARedi, Centro licenze e Autorizzazioni per le Riproduzioni Editoriali,
Journal of Roman Studies, 1998
IV. THE LATE EMPIRE 217 huge wealth and numerous converts but also compromises which they viewed ... more IV. THE LATE EMPIRE 217 huge wealth and numerous converts but also compromises which they viewed as dangerous. They felt that the Church, the Bride of Christ, was being polluted and invaded by unclean elements. They therefore wished to close up all orifices (195). They rejected the world around them and this rejection manifested itself in their rejection of food. Christians had always advocated celibacy-it was only in Late Antiquity that they started to argue that eating led to lustful thoughts. ('Not that God, the Lord and Creator of the universe, takes any delight in the rumblings of our intestines or the emptiness of our stomach or the inflammation of our lungs; but because this is the only way of preserving chastity.' Jerome, Letter 22.11 quoted 164.) The author used to work in a department of Biochemistry and Human Nutrition so it is perhaps not surprising that one of the aims for her study is to 'hold up a "distant mirror" to some of our modern conflicts concerning food, eating and our bodies' (13). It would seem that her interest in modern anorexia stimulated her interest in the ancient ascetic (1-13) and there is rather more fasting than feasting in this book. G. covers a huge time-span and an enormous number of texts and her work is sure to provoke vigorous debate, although there is no examination of what, to an outsider, seems to be the most peculiar aspect of Christianity's relationship to food: what is going on when Christians eat Christ's body and drink his blood? Her observations are thought-provoking: 'Actually, the highly valued Christian practice of fasting, instead of eliminating pleasure, may even maximize it when food is finally taken' (182). Is this perhaps the secret behind the popularity of other ascetic practices?
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Papers by T.E. van Bochove