60 RA, Aborigines, origin of 1, 31-43, 307, 415; cities of, 43-49, 51-55, 61, 65 f., 515, 449, 451, 457; unite with Pelasians, 55, 61-67, 69, 75, 83, 315, 451; early dwellers on site of Rome, 29, 99, 109. 125, 129, 305, 313 f.; under rule of Faunus, 101, 139, 141, 143; under Latinus, 143, 189f., 195-201, 209, 239-241; called Latins, 31, 143, 201.
61 Since this is not a Greek term it was evidently given to them by latter arrivals in the area.
62 Dionysius is not satisfied that the Aborigines came from Achaia. He tries to pinpoint that part of Southern Greece they must have come from. He concludes that they must have come from Arcadia.
63 The Eneti, according to Livy, AUC, I, 1, 2-3, “had been expelled from Paphlagonia in a revolution and were looking for a home and a leader-for they had lost their king, Pylaemenes, at Troy (Iliad, v. 576) -came to the inmost bay of the Adriatic. There, driving out the Euganei, who dwelt between the sea and the Alps, the Eneti and Trojans took possession of those lands. And in fact the place where they first landed is called Troy, and the district is therefore called Troia, while the people are called the Veneti.”
64 George Every, “The Byzantine Patriarchate 451-1204,” London 1947, p. 114.
68Paris circa 1200 followed by Bologna, by Padua in 1222, Naples in 1224, Toulouse 1229, Oxford 1240 followed by Cambridge at the end of the same century and Salamanca and Seville in the following century.
69John S. Romanides, Ibid, pp. 14ff.
70Ibid p. 18.
71See e.g. The British historian M. Cary, “A History of Rome down to the reign of Constantine” London 1962, pp. 34-36. Being a Roman whose parents are Romans from the fortress town Arabissus in Cappadocia where Emperor Maurice (582-602) was born and having a family name which speaks for itself, “Son of Roman,” and from the Ottoman Empire where all Orthodox Christians are called “Roman Orthodox,” I was puzzled and quite curious by such an attitude. This was the basic book plus sources used by my professor of Roman history at Harvard, Mason Hammond, the author of “The Augustan Principate” (Harvard University Press, 1933). He was also a member of the three man committee which handled my oral exams. One may have a detailed general view of this negative approach to Greek language Roman sources in “The Cambridge Ancient History,” volumes VIII, Chapter X, “The Sources for the Tradition of Early Roman History,” by Prof. H. Stuart Jones of Oxford and Wales, pp. 312-331 and Chapter XI, “The Founding of Rome,” by Hugh Last of Oxford, pp. 333-368.
73For an example of the original position of the Franks on this subject see F. Cayre, Manual of Patrology and History of Theology, Translated by H. Howitt, Paris, Tournai, Rome 1940, vol 2, pp. 378-380. For a much fairer but not exactly correct position see Francis Dvornik, “The Photian Schism,” Cambridge University Press 1948.
74 See the chapter “The Filioque” in my “Franks, Romans, Feudalism and Doctrine,” pp. 60-98.
75 John S. Romanides, Ibid, pp.25-29.
76 George Every, “The Byzantine Patriarchate,” p. 114.
77 RA, I, XI, 1
78Livy, Ab Urbe Condita, I,1,2.
79Dionysius of Halicarnassus, Roman Antiquities, III, 1-6. Mettius Fufetius, the chief of the Latins, who were resisting the pressure of King Tullus Hostilius of Rome (672-640) to become one Greek nation with the Romans argued as follows, “As for us, Tullus, we deserve to rule over even all the rest of Italy, inasmuch as we are a Greek and the largest of all that inhabit this country….Another argument: …one cannot point to any race of mankind, except Greeks and Latins, to whom we have granted citizenship; whereas you have corrupted the purity of your body politic by admitting Tyrrhenians, Sabines, and some others…and that in great numbers too, so that the true born element among you that went out from our midst become small, or a tiny fraction, in comparison with those who have been brought in and are of an alien race. And if we should yield the command to you, the base-born will rule over the true-born, barbarians over Greeks, and immigrants over the native-born.”
80 ‘Plutarch’s Lives” XVI, 1. “The Sabines were a numerous and warlike people, and dwelt in unwalled villages, thinking that it behooved them since they were Lacedaemonian colonists, to be bold and fearless.”
83 H. G. Liddell and R. Scot, “Greek-English Lexicon,” at name “rome.”
84 Ibid, at verb “roomai.”
85 Ibid, at verb “ronnyni.”
86 Ibid, at name “kouretes.”
87 Diosysius, RA X, 2ff.
88 Livy, Ibid, IV, 1f.
89 See my “Romanity, Romania, Rumeli.” (in Greek), Thessaloniki 1975.
90Albert Schweitzer, “The Quest of the Historical Jesus”, New York; A. and C. Black, 1910. Pg.1.
91 John S. Romanides, “Orthodox Ecclesiology According to Alexis Khomiakov (1804-1860), The Greek Orthodox Theological Review, vol.11, no. 1, 1956, pp. 58 ff.
92 This is why Father Georges Florovsky attacked the theology of the Slavophiles whose modern supporters finally retaliated by getting him fired as dean of St. Vladimir’s Seminary.
93 John S. Romanides, “Franks, Romans, Feudalism and Doctrine,” Holy Cross Orthodox Press, Brookline 1981, p.15.
94 Ibid, p. 27.
95All Orthodox Christians, including the Irish, praying for their Imperium Romanum. G. Every, “The Byzantine Patriarchate, 451-1204,” London 1947, p.114.
96 Louis Madelin, La Revolution, Deuxieme Edition, Paris 1912, p. 74.
97 For these population figures see the edition of Germaine de Stael’s book, Considerations sur La Revolution Francaise, par Tallandier, Paris 1881, p. 610. Jacques Godechot who prepared the reedition of this book cites J. Dupaquier, La population francais aux XVIIe et XVIIIe siecles, Paris (Que sais-Je?) 1979.
98 Ibid, p. 96.
99Dionysius of Halicarnassus, Roman Antiquities, III, 10, 3-5.
100Ibid, pp. 17-18.
101 Contra Academicos, III, 43.n
102 VII, IX.
103 George Every S.S.M., The Byzantine Patriarchate, London 1947, p.114.
104 Both the Vatican and the World Council of Churches are using every means to make this old Franco-Latin tradition work in the 20th century and will indeed continue, unless the behind the scene Protestant nobility decides otherwise.
105 See e.g. Jule Michle, HISTOIRE DE LA REVOLUTION FRANCAISE, part one DE LA RELIGION DU MOYEN AGE, Paris 1868.
107 E.g. Sir Samuel Dill, “Roman Society in Gaul in the Merovingian Age,” London 1926. For a popular version of this same position supported by the editors of Time-Life Books see Gerald Simons, “Barbarian Europe,” 1968. It seems that this position is strongly supported by some European nobilities while others claim that they are “nobles of the sword” because of their decent directly from the Teutonic conquerors of Western Europe.
108The exact date has been shifting from time to time.
109 This is what the Franks themselves report in their own source as follows: “...when Duke Eudo saw that he was beaten and an object of scorn, he summoned to his assistance against Prince Charles and his Franks the unbelieving Saracen people. So they rose up…and crossed the Garonne…From thence they advanced on Poitiers…” Fredegarii, Chronica Continuationes 13, trans. J.M. Wallace Hadril (London, 1960), page 90. That Eudo was a Roman and not a Frank is clear from the fact this same Frankish source calls his son Chunoald “a beaten Roman.” Ibid chapter. 25.
110Islamic Law provided for the self rule of each of the Jewish and Christian societies called a Milet.
111I.e. a native of the Roman province Magna Graecia in Southern Italy
112Migne P L, 89, 744; Mansi 12, 313-314.
113 For documented sources of the details of murder of the Celtic and Saxon bishops and abbots and their replacement by nobles from the Frankish realms of Francia, i.e. Gallia, Germany and Italia see August Thierry “Histoire de la conquête de l’ Angleterre par les Normandes” Paris 1843, vol 2 p 147 (1071-1072), 215-219 (1075-1076), 284, 313-314, 318, (1087-1094); vol. 3. p. 35, (1110-1138), 214-215 (1203)
115 Ibid., vol. 2, pp. 232, 236 (1080); vol. 3, pp. 27, 36-37, 39 (1110-1138), 55 (1141-1142); vol. 4, p. 349 (1387).
116 Ibid., vol. 2, p. 315
117 1189-1194. Accuse des ballades qui nous ont été conservées ne raconte la mort de Robin Hood; la tradition vulgaire est qu’il périt dans un convent de femmes; où un jour, se sentant malade, il était allé demander des secours. On devait lui tirer du sang, et la nonne qui savait faire cette opération, ayant reconnu Robin Hood, la pratiqua sur lui de manière à le tuer. (Percy’s Reliquides of ancient english poetry, vol. I, p.198, 6e cdd.)
Ce récit, qu’on ne peut ni affirmer ni contester, est assez conforme aux moeurs du XIIe siècle; beaucoup de femmes dans les riches monastères, s’ occupaient alors à étudier la médicine, et à composer des remèdes qu’elles offraient gratuitement aux pauvres. De plus, en Angleterre, depuis la conquête, les supérieures des abbayes et la plus grande partie des religieuses étaient d’ extraction normande, ainsi que le prouvent leurs statuts, rédigés en vieux francais (Regula monialium Beatae Mariae de Sopwell, in auctuario, additamentor, ad Matth. Paris, t I,p. 261) : cette circonstance explique peut-être comment le chef des bandits saxons, que les ordonnances royals avait mis hors la loi, trouva des ennemis dans le couvent où il était allé chercher assistance. Après sa mort, la troupe dont il était le chef et l’âme se dispersa; et Petit-Jean, son fidèle compagnon, désespérant de se maintenir en Angleterre, et poussé par l’envie de continuer la guerre contre les Normands, se rendit en Irlande, où il prit part aux révoltes des indigènes Ainsi fut dissoute la dernière troupe de brigands anglais qui ait eu un objet et un caractère politique, et qui mèrite par là une mention dans l’histoire.
118 See G. Ostrogorsky, History of the Byzantine State, New Brunswick, New Jersey 1957, p. 293.
119 Roman women rulers bore the title “Emperor” never Empress.
120David Howarth, “1066 The Year Of Conquest,” 1978 Viking Press
121 John S. Romanides, "Franks, Romans, Feudalism and Doctrine, an interplay between Theology and Society," Holy Cross Orthodox Press, 1981, pp. 20-25.
122 "...nos Francos non jubeat servire, quia istud jugam sui antecessores nostris antecessoribus non imposuerunt, et nos illud portare non possumus, qui scriptum esse in sanctis libris audimus, ut pro libertate et haereditate nostra usque ad mortatem certare debeamus." Migne, PL 126:181.
123 Migne, P.L. 182, 921-940. Preached between 1128 and May 1136.
124 "As summarized in The History of Feudalism," edited by David Herlihy, 1970, p.282-283.
125Constantine Scouteris, “The 39 Articles of the Anglican Church under the light of Orthodox Symbolic Theology (in Greek) Athens 1982 reprinted without change since as a university textbook. See pp. 419, 420- 423.
126 Books B & C.
127 Canon 2 quotes Rom. 5:12 as follows: "Per unum hominem peccatum intravit in mundum [mundo], et per peccatum mors, et ita in omnes homines [mors] pertransiit, in quo omnes peccaverunt." It is clear that it is not Adam's sin which is passed on, but death in which all sin. In the original Greek text of Paul it is " because of which [death] all have sinned." In other words the Council rejected Augustine's unique position that all sinned in and with Adam and therefore all inherit his guilt. See my work "Original Sin According to St. Paul," in St. Vladimir's Seminary Quarterly, NY, 1955, vol. IV, nos. 1-2 (according to the older numbering). "The Ancestral Sin" (in Greek) Athens 1957, second edition published by Domos 1987, chapter 6.
128 Compare the Council’s original Latin text with the following English translation of this Council’s Canon 2 found on the Web at: http://www.fordham.edu/halsall/basis/orange.txt which reads, “Therefore as sin came into the world through one man and death through sin, and so death spread to all men because all men sinned.” (Rom. 5:12).
129 The noetic faculty in the heart.
130 which are all from one's environment.
131 On Behalf of the Hesychasts, I,B,11.
132 2 Cor. 2:11.
133 On Behalf of the Hesychasts, I,B,5.
134 This interpretation of Paul is based on the patristic tradition, but also on information provided during a dialogue meeting in Bucharest October 1979 between Orthodox and Jews. The latter pointed out that the patristic illumination and glorification I described to them was that of the Hasidim. Evidently the apostles and the Pharisees of Paul belonged to this tradition.
135 Commenting on 1 Cor 12:27-28 St. Simeon the New Theologian writes: “That he may prove the differences of the members and what they are and who they are, he says 'You then are the body of Christ...kinds of tongues.' Do you see the differences among the members of Christ? Did you learn who are his members?" Book Six on Ethics, entitled, "How one is united to Christ and God and how all the saints become one with Him."
136 For Patristic interpretation of Paul's "eph'ho" in Rom. 5:12 see J. S. Romanides, "Original Sin According to St. Paul," in St. Vladimir's Quarterly (in the original Georges Florovsky numbering system discontinued by new editors) New York, 1955, vol. IV, nos. 1-2: “The Ancestral Sin,” in Greek, Athens 1957, 2nd ed. 1989, chapter 6.
137 See bibliography for Christ in the Old Testament according the Fathers, and especially of the Ecumenical Councils.
138 J. S. Romanides, "Justin Martyr and the Fourth Gospel," in The Greek Orthodox Theological Review, IV, 2 (1958-59), 115-139.
139 For the common philosophical presuppositions between Paul of Samosata, his Co-Lucianist Arians and the Nestorians see my "Debate over Theodore of Mopsuestia's Christology," The Greek Orthodox Theological Review, vol. VII, 2 (1959-60), pp. 140-185.
140 For analyses of these deviations see bibliography.
141 One may find the above concentrated in Augustine's following writings: De Beata Vita, Contra Academicos, Confessions, and scattered in all his writings. Especially interesting are his explanations of the visions of God in both the Old and New Testaments by the prophets and apostles in his De Trinitate, Books II and III.
142 Migne, P.G.60,23: J. S. Romanides, Original Sin (in Greek) 1st ed. Athens 1957; 2nd ed. Athens 1989, p. 173.
143 John S. Romanides, Franks, Romans, Feudalism and Doctrine, Brookline 1981, p. 53-57.