The City of Rome 237
scriptural confrontation between Judaism and Christianity.81 When the Pontifical
of the Roman Curia attributed to that rite the explicit intention that the pope wor-
ship the Torah it pointed to this Eastertide perspective. The Pontifical was followed,
in this matter, by the Ordo Romanus XIII of Gregory X (c.1272–1276), and by a
considerable number of prescriptive and descriptive sources from the next three
centuries.82 As papal power grew, this change of emphasis in the late twelfth and
thirteenth centuries can be observed in the altered order and relative weights of
the ceremonies attached to the Lateran and Vatican basilicas, in the ritual-cycle
of accession, and in the modified composition of the coronation procession. Hence
the Roman secular and clerical officers of the palace were relegated to second place
in the pope’s immediate cortège and replaced by representatives of the Church uni-
versal such as cardinals, patriarchs, and archbishops.83
Popes used what was originally an imperial adventus ceremony as a way of
asserting their authority, whether by a newly-elected pope or by an exiled pope
returning to Rome. so whether or not the evidence suggests that the papal adven-
tus had been celebrated in the city since at least the eighth century, in the twelfth
century it gained new meaning as politics brought frequent chaos and instability
to the city.84 Boniface Viii was the last pope to be presented with the Torah scrolls
by the Jews of Rome before the papal exile to Avignon in the early fourteenth
century.85
THE PAPACY AnD THE JEWisH SCHOLA
Rome was divided into scholae, or societies, of which the Jewish schola was one.86
These scholae were associations of craftsmen whose duty it was to supply goods
and services to the papacy.87 Like the other scholae, the Jewish community was an
essential participant in adventus ceremonies, using them as occasions to reaffirm
its place as a particular religious minority in civic life.88 not only did the popes
encounter the seventeen Roman scholae at various places along the processional
route, but representatives of the Jewish schola played a vital part in the broader cere-
monial structure, performing carefully scripted acclamations and actions to indicate
the unique social, political, and doctrinal relationship between Jews and pope.89
some historians have suggested that from the mid-twelfth century the Jewish
schola would have participated in papal adventus not only on the day of election,
81 Linder, ‘The Jews too were not Absent... Carrying Moses’ Law on their shoulders’, 359.
82 Linder, ‘The Jews too were not Absent... Carrying Moses’ Law on their shoulders’, 359–60.
83 Linder, ‘The Jews too were not Absent... Carrying Moses’ Law on their shoulders’, 360–1.
84 Champagne, ‘“Treasures of the Temple” and Claims to Authority in Twelfth-Century Rome’,
p.116.
85 Berliner, Storia degli Ebrei di Roma, dall’antichità allo smantallamento del ghetto, p.117.
86 Champagne, The Relationship between the Papacy and the Jews in Twelfth-Century Rome, p.142,
p.145, p.151.
87 Champagne, ‘Walking in the shadows of the Past’, p.465.
88 Champagne, ‘Walking in the shadows of the Past’, pp.487–8.
89 Champagne, ‘Walking in the shadows of the Past’, pp.488–9.