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Allen Brent |
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Professor
of |
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| Principal Lecturer in Philosophy of Education, Huddersfield University, 1974-80 |
A/Professor
in History, University
of N. Queensland, Australia, 1980-1995 |
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Visting Fellow, Clare Hall, Cambridge,1994-5 |
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Senior
Member, St Edmund's College,
Cambridge, 2001- |
Cambridge University
Divinity Faculty Member,
2002- |
Academic Awards |
Church Appointments
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Diocese of N. Queensland |
Deaconed |
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| Priested Pentecost 1984 |
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| Cathedral of S. Anne and S.James | St. Luke's Canon |
| St Matthews Mundingburra | Assistant Priest |
| General
Synod: Anglican Church of Australia |
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| Liturgical Commission | |
| Diocese of Exeter | |
| License Under Seal | |
| Ascension, Crownhill, Plymouth | Honorary Assistant Priest |
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Publications: |
Pursuing the relations between Christianity and Classical
Culture, Allen Brent has a developing research project extending from
the second to the fifth century on the development of Church Order
against its pagan, cultural and historical background. For the funding
of initial parts of this project, he expresses his thanks to both
the Leverhulme
Trust and the British Academy.
His work begins with the interface between the Apostolic Fathers and
the New Testament, particularly in Ignatius of Antioch and Clement of
Rome as they relate to the communities of Luke-Acts and of the Apocalypse.In
his work on the Imperial
Cult, he has used the sociological concept of contra-culture in
order to trace the development of Church Order. One particular example
is the choreographed martyr process of Ignatius reflecting the imperial
mysteries and confronting Roman power with images of reversed values.
More recently he has argued the solution to the Ignatian problem with
its various enigmas in terms of the rhetoric, consititutional practice
and order of the Greek city-states of Asia Minor in the Second Sophistic.
His work continues with the trajectory between the Roman Community of the first century and that of the late second-early third century, in what Lampe has described as a fractionalized community of house churches in a loose confederation under a secretarial figure who communicated with external churches in the name of the whole.
| Anticipating
Lampe's work before he became personally aware of it in an article
published in 1987, Brent traced in his major work on Hippolytus
the tensions between such house Churches, in the literature falsely
attributed to a single writer called Hipplytus who was in fact
one of three writers in the school of the anonymous author of
the Refutatio Omnium Haeresium. The Statue reconstructed by Pirro Ligorio as a personal figure was the monument of a school that had clashed with the group lead by Callistus, but who were reconcilled with Pontianus his successor but one. |
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The revolution began by Callistus with the object of creating an episcopal monarch (but not completed as Lampe implies) finally succeeded with Pontianus who has true regnal dates in the archetype of the Chronographer of 354. It was then that Hippolytus and his group, as successors of those who had clashed with Callistus, were reconciled with the latter's heirs, and won in Christology what they lost in acknowledgement of their former leader's office. |
Brent's work was reviewed critically but with commendation by Professore Manilio Simonetti of the Pontifical Lateran and State (La Sapienza) universities of Rome.
Two practical implications have arisen from this research project.:![]() |
In is in such a context that the recent scholarly and historico-critical discussion on the charater of the Apostolic Tradition as a Roman document emanating from Brent's Hippolytan community could be read. Would the counter thesis of Bradshaw, Cerrato, and Baldovin against the development of Brent's work in the important commentary of Alistair Stewart-Sykes not seriously undermine the liturgical reform of the Tridentine Mass at Vatican II?