we have attended various parishes, both Western and Eastern …
Although the people of the Byzantine Empire considered themselves Roman, the East was influenced by Greek culture, rather than the Latin of the West. People spoke Greek and wore Greek-styled clothing. The emperors and empresses wore beautiful silk and purple-dyed clothing, with expensive slippers. The Byzantine Empire was influenced by the Hellenistic culture created by the conquests of Alexander the Great. Learning and trade thrived in the Byzantine Empire. As you read in a previous chapter, Emperor Constantine ended the persecution of Christians, and Emperor Theodosius made Christianity the official state religion of the Roman Empire. Christianity had a major influence on the Byzantine Empire. Byzantine art featured beautiful mosaics of Christian themes.
worthy to rule over both the Eastern and Western ..
From the beginning, the politically acute Franks maintained a strong relationship with the Church. The Church-state separation of Western Europe was formalized when Charlemagne affirmed the pope's supreme spiritual position, while the pope recognized Charlemagne as the chief temporal ruler of the West. Specifically, Charlemagne was recognized as , since the Frankish kingdom was now considered (in Western eyes) the continuation of the Roman Empire.
Lithuania then continued to resist conversion for over a century, in part because of the sort of religious no-man's-land that it represented between the Catholic West and the Russian Orthodox East.
Eastern Castles vs. Western Castles - SkyscraperCity
In 256, with a Persian assault imminent, the city's western wall was strengthened by a defensive rampart thrown up by hastily in-filling peripheral buildings. Entombed by the soil were the city's Mithraeum, synagogue and "house-church".
The Great Schism Between the East and Western …
The most gigantic and idiotic act of injustice against the children of the Church, who were robbed of their Roman Catholic culture by a clerical committee creature who Fr. Louis Bouyer recalled was “as bereft of Catholic culture as he was of basic honesty.”
Why East Germany may never catch up with the west | Fortune
Western Civilizations across Europe and Eastern Civilizations across the Middle East have both created their own cultures, ideologies of government and religion.
Eastern Palaces vs Western Palaces - Page 10 - SkyscraperCity
That stretched from the 9th to the 11th centuries, the "Second Dark Age." The of that period, Vikings (then Normans) in the West and Varangians (then Russians) in the East, were still pagan, and their raids and conquests were a threat everywhere in Francia.
Frank Lloyd Wright merged east and west at Tokyo's Imperial Hotel
The parallels to ancient Greek virtue ethics, medieval virtue ethics,and also to contemporary virtue ethics in the West are striking, andhelp to account for the renewal of Western interest inConfucianism. For example, Jiyuan Yu (2007) argues that the conceptof eudaimonia (happiness, living well, flourishing) inAristotle and the concept of dao (the way for human beings tolive) in Confucius are parallel starting points in their ethics, andthat the next step in both their ethics is to discuss virtue(arete for Aristotle and de for Confucius). Ingeneral, Chinese and Western virtue ethics converge in focusing oncertain virtues as crucial for ethical development of theperson. There are particularly interesting discussions of courage andthe possible role of fear in Mencius and Aristotle (see Van Norden,1997, 2007). Particularist modes of reasoning in Confucianismparallel the Aristotelian notion of a phronesis or practicalwisdom that depends significantly on knowledge of particulars acquiredthrough experience. A good example is his doctrine of the mean, whichholds that virtuous action and feeling consists of avoiding theextremes of deficit and excess. The doctrine does not imply that weought always to act moderately and with moderate feeling. Aristotlesays that the mean is “relative to us,” giving theillustrative analogy that too little food for Milo is too much for thebeginner in athletic exercises (Nichomachean Ethics,2.6). Depending on the situation, the appropriate action and feelingmay be extreme on a common sense understanding but appropriate giventhe agent and the circumstances. Part of the contemporary revival ofvirtue ethics is premised partly on a reaction against the ambition ofmodern ethical theory to guide primarily through general principles ofaction rather than through the specification of ideal charactertraits. Virtue ethics also tend to embody the theme that the ethicallife of right (and in the case of Chinese and contemporary Westernvirtue ethics) caring relationship to others is necessary for humanflourishing. In theMencius this theme emerges in identification of thedistinctively human potentials with the incipient tendencies to developthe moral virtues (Mencius 2A6, 6A1, 6A3, 6A7). Aristotle heldthat reason makes us distinctively human and that our reason and socialnature compel recognition of the desirability of the ethical life forhuman beings (see Nivison, 1996 for comparisons of Aristotle andMencius; and Yearley, 1990 for comparisons of Acquinas and Mencius).Xunzi is equally emphatic about the necessity of right and caringrelationship to others for human flourishing, even though he denies (atleast when he is criticizing Mencius) that human nature containstendencies to engage in such relationships (see Ivanhoe, 1991, on theway ethical norms help human beings to flourish; and Nivison, 1996a,1996b, Van Norden, 1992, 2007, Wong, 1996b, and Kline, 2000, on thedifference between Mencius and Xunzi's theories of human nature; seeGoldin, 1999, for a book-length treatment of Xunzi's philosophy).