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Is it legitimate to refer to a ‘Christian euergetism’? This is the question posed by this study, by examining a series of representations of benefactors on mosaic floors in the churches of Aquileia, Thessaloniki and Gerasa, from the fourth to the sixth centuries AD. Analysed in the light of their legal and municipal context, the portraits reveal a fundamental evolution of Late Antiquity society. Churches as private entities were the last places, after the reforms of Valentinian I, where it was possible to freely display one’s social prestige. They allowed the municipal elite to remain socially and religiously attractive. They provided a place of expression for the old competition that was at the root of municipal culture. This new form of euergetism took place in a society whose hierarchy of values had been reversed: the recognition of the imperial court and its agents was sought more than that of a people, whose cheers were expected at most.
The third volume of the Cambridge Urban History of Britain comes to a close around 1950. It has explained how crisis and rupture in the second quarter of the nineteenth century were resolved in the later nineteenth century, through the creation of voluntary associations and an active municipal culture to deal with problems of 'free riders' and urban diseconomies. The issues of urban externalities, of systems of governance, of contesting claims on the urban environment are still important issues in contemporary Britain. The difficulties of resolving these issues have been intensified by disruption of urban governance. The creation of out-of-town shopping and new suburban estates has been countered by another trend, of regeneration of the inner city. The economic regeneration of some towns rests on the arrival of investment from overseas, such as the Nissan car plant in Sunderland or Toyota in Derby, in place of the locally owned shipyards and railway workshops.
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