DOCSLIB.ORG

Jesus and His Church.Indd

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Jesus and His Church.Indd WEEK 4 Date: September 28 Title: Jesus and Pergamum Main Passage: Revelation 2:12 - 17 Secondary Passages: 1 Corinthians 5:12 – 13, Matthew 18:15 – 18, 2 Timothy 2:24 - 25 Passage for Memorization and Meditation: “As for a person who stirs up division, after warning him once and then twice, have nothing more to do with him.” Titus 3:10 Overview: Pergamum was a city known for its religious fervor. According to one commentary temples, altars, and shrines were dedicated to various Greek gods including Zeus (king of the gods and known in Pergamum as “savior- god”), Athena (goddess of victory and patron goddess of the city), Dionysus (god of wine, entertainment and sensu- ality), and Asclepius (god of healing, symbolized by a serpent).1 Two noteworthy gods to notice at Pergamum are Dionysus and Asclepius. Dionysus was considered the god who made sure everyone had a good time. He loved wine, music, entertainment and sex. It was said that Dionysus’ wine, music and euphoric dancing freed his followers from their fears and anxiety. Many people went to Pergamum to “wor- ship” Dionysus by getting drunk, enjoying sensual entertainment and engaging in sexual activities. Because of this, Pergamum became kind of the Las Vegas of the region, which brought a lot of money into the city. Asclepius was the god of healing and so a huge section of the city was dedicated to the healing arts and medicine. There was also a spring in Pergamum that was thought to have healing powers. Because of these things Pergamum became a center for healing and medical research. Many people journeyed from all over the empire to fi nd healing, which brought further fi nancial prosperity to those living in the city.2 In addition to all of this, Pergamum was the center of the imperial cult.3 It had the fi rst and oldest temple dedicated to emperor worship and Pergamum was an ardent supporter of Rome. Three times in its history Pergamum was recog- nized by Rome as the warden of imperial worship,4 which further helped to establish Pergamum as a fi nancially pros- perous and spiritually momentous city. And yet as we see in Jesus’ letter to the Pergamum church, not all spirituality is virtuous. Pergamum was teeming with spiritual beliefs and behaviors but most were satanic, destructive, and dark. Jesus says Satan established his throne in Pergamum and he is leading many people away. 1 For more on the history of Pergamum see Revelation by Grant Osborne. 2 For more on the religious practices in Pergamum see The Seven by Mark Driscoll. 3 For more on the imperial cult see the overview from week 3. 4 Revelation by Grant Osborne. 15 Jesus begins his message to the church in Pergamum by describing himself as the one who has the sharp two-edged sword. The sword was a symbol of judgment and of Rome’s strength and sovereignty.1 In describing himself as the one who has the two-edged sword, Jesus reminds the Pergamum church that he is the true judge and that ultimate power and authority belong to him. This is an important reminder because Jesus is going to call this church to judge some people in the church who are destructive. Jesus’ message to the church in Pergamum is one of commendation and correction. Jesus begins by commending the church for holding fast and staying faithful. Like the church in Smyrna, the Christians in Pergamum have faced intense persecution courageously and stood for Jesus persistently. Jesus then corrects the Pergamum church for failing to deal with some people who were compromising the health of the entire church. Apparently, a small group of people settled into the church and Jesus clearly hates their beliefs and their behaviors. Sadly, the church in Pergamum didn’t seem to have the guts to bring judgment and discipline on these people. So Jesus rebukes the entire church and calls the church to repentance. Given the situation, repentance would include the leaders in the Pergamum church confessing to Jesus their failure to have hard conversations and to guard the gate of membership and leadership within the church. Additionally, they must now courageously, quickly and gently correct the compromised people with the hope that God may grant them repentance and lead them to a knowledge of the truth, so that they may come to their senses and escape from being used by Satan to destroy the church in Pergamum.2 If these people refuse to repent, they need to be removed from the church.3 If the Pergamum church fails to respond, Jesus promises that he will come with the sword and execute the judgment he has asked his church to execute. If the church responds, Jesus promises to give them hidden manna and a white stone. The hidden manna is an Old Testament reference to the way God provided for his people during their wilder- ness wanderings and a white stone in those days was used as a ticket to gain admission to a feast. So in these two images Jesus seems to be communicating that he will supply all that this church needs until the wedding feast of the lamb if they will stay faithful to him. This promise should give the church in Pergamum the courage to deal with the few people who are compromising the entire church. Opening Question: • Talk about a time when your actions, attitudes or beliefs negatively impacted an entire group. 1 Be Victorious by Warren W. Wiersbe 2 2 Timothy 2:25 - 26 3 Titus 3:10 16 Discussion Questions: • Read Revelation 2:12 - 17. • How does Jesus introduce himself in verse 12? • Why is Jesus’ introduction fi tting for a church that has failed to deal with members/leaders whose beliefs and behaviors are negatively impacting the church? • What is the church in Pergamum doing well? • How is the church in Pergamum failing? • What happens in a church when a few compromised people are not dealt with? • What does Jesus want the church in Pergamum to do? • What will happen if they fail to follow Jesus? • What does this tell you about Jesus’ desire for purity/unity in his church? • What will happen if they overcome? • How is this an encouragement to the church in Pergamum? Application Questions: • In what ways does Jesus’ message to Pergamum encourage or challenge you? • Give some reasons why a church would fail to deal with people whose beliefs and behaviors are negatively impact- ing Jesus’ church. • Give some examples of beliefs and behaviors that will negatively impact Faith. • What can you do to make sure Faith stays pure and united until Jesus returns? • Are there beliefs or behaviors in your life that are compromising the unity and purity of Faith? If so, what do you need to do? TABLE TIME WITH KIDS • What was the sermon from Sunday about? What questions do you have from it? • Do your beliefs and behaviors aff ect the people around you? Yes. Very much. • What does Jesus want you to do when you see hurtful beliefs and behaviors in other people? He wants you to clearly and gently tell them so that they have an opportunity to change. He does not want you to say nothing or to gossip about people. • What should you do if people don’t repent and change? Look at Matthew 18:15 – 18. Ultimately, if they will not repent, you need to distance yourself from them. • What should you do when people point out hurtful beliefs and behaviors in your life? Listen and be grateful some- one cares enough to point out your faults. Then ask Jesus to forgive you and change you. • Are there hurtful beliefs and behaviors in your life? If so, what do you need to do? 17.
Load more

Recommended publications
  • The Religion in Medicine
    Prandium: The Journal of Historical Studies Vol. 4, No. 1, (2015) The Religion in Medicine: an exploration of healing through the examination of Asclepius and the Epidaurian Iamata Author(s): Ongelle‐Lise Burnett Source: Prandium ‐The Journal of Historical Studies, Vol. 4, No. 1 (Fall, 2015). Published by: The Department of Historical Studies, University of Toronto Mississauga Stable URL: http://jps.library.utoronto.ca/index.php/prandium/article/view/25694 2 The Religion in Medicine: an exploration of healing through the examination of Asclepius and the Epidaurian Iamata By Ongelle‐Lise Burnett1 For many Ancient Greeks, Asclepius was the god usually sought after to assist in the recovery process.2 As the evidence presented in the Epidaurian inscriptions indicate, patients praised Asclepius because he not only answered their prayer requests in a timely manner, but also cured their diseases, typically, in one nightly visit.3 His healing‐cult, dedicated to “curative and protective powers,” created a different, yet acceptable, form of worship that spread from existing shrines in Tricca, Epidaurus, Athens and the Piraeus to the Aegan, Asia Minor and Egypt.4 This paper will use examples from the Asclepieion sanctuary at Epidaurus, which welcomed patients from different parts of ancient Greece. This sanctuary was special because patients participated in an incubation practice where dreaming allowed the god(s) to heal and give advice on further courses of action.5 Thus, at Epidaurus, a patient found counsel and prophecies through a different form of healing: nightly dream‐filled visions.6 This paper explores the belief of the people in Asclepius, through the examination of the iamata (the erected physical testimonies of healings) and the events at Epidaurus.
    [Show full text]
  • The Staff of Asclepius Or Hermes Eric Vanderhooft, M.D
    aduceus Cthe staff of Asclepius or Hermes Eric Vanderhooft, M.D. The author (AΩA, University of Utah, 1988) is clinical assistant professor in the Department of Orthopedics at the University of Utah, and in private practice at the Salt Lake Orthopedic Clinic. He is also the clinical director of the University Orthopedic Rotation and Family Practice Residency Orthopedic Rotation at HCA St. Mark’s Hospital. he staff entwined by a serpent or serpents is ac- cepted as a common symbol of the medical pro- fession and health care industry. Unfortunately, twoT distinct images exist. The staff with a single snake be- longed to Asclepius, father of western medicine. The staff with two entwined snakes belonged to Hermes, the prince of thieves, and is more commonly seen. A review of 527 professional medical academies, asso- ciations, colleges, and societies revealed that 23 organiza- tions use the staff in their symbolism. The staff of Asclepius outnumbered that of Hermes nearly three-fold, 92 versus 3 organizations respectively. Introduction Hippocrates has come to be considered the father of Western medicine, and, in the United States, a modification of the Hippocratic Oath continues to be recited by graduat- ing medical students. It should therefore be no surprise that Roman statue of Asclepius. © Mimmo Jodice/CORBIS. The Pharos/Autumn 2004 our symbol for medicine, the caduceus, similarly is derived from Greek traditions. Greek healers such as Hippocrates be- lieved they were descended from Asclepius, the mythic phy- sician, and came to be known as Asklepiadai or Asclepiads, “sons of Asclepius.”1p6 Represented variously by the snake, cock, dog, and goat,1p28–32, 2, 3p258 the staff entwined by a single snake is the most recognized symbol of Asclepius.
    [Show full text]
  • The Religious and Philosophical Assimilations of Helios in the Greek Magical Papyri Eleni Pachoumi
    The Religious and Philosophical Assimilations of Helios in the Greek Magical Papyri Eleni Pachoumi HIS PAPER EXAMINES the religious and philosophical assimilations of the god Helios expressed in the Greek T magical papyri. It assesses the religious construction of Helios through his various assimilations with gods from other religious systems and with abstract epithets and philosophical concepts. Questions to be addressed are: How these manifold assimilations and the notions of ‘many-namedness’ and ‘many- formedness’ of Helios, and his various transformations, could be paralleled with or influenced by the tensions of contem- porary religious and philosophical currents in relation to the concept of ‘one and many’, or ‘the manifold one’ transcending plurality. And do the religious and philosophical assimilations of Helios reflect coherent religious attitudes? The spells to be examined are: (I) “Spell to bring the god” (PGM IV.985–1035) included in the “Spell that produces direct vision (of the divinity invoked)” (930–1114); (II) “(This is) the consecration ritual for all purposes. Spell to Helios” (IV.1596– 1715); (III) “Systasis to Helios” (III.494–611); and (IV) “Systasis with your own daimon” (VII.505–528). I. “Spell to bring the god,” θεαγωγὸς λόγος (IV.985–1035, IV A.D.) (1) Helios the greatest god, lord Horus Harpocrates The magician assimilates Helios with “the greatest god (τὸν µέγιστον θεόν), lord Horus Harpocrates,” “god of gods (θεὲ θεῶν),” whom he invokes (IV.987–988, 999–1000, 1048–1049). Helios is also described as “the one who enlightens everything and illuminates by his own power the whole cosmos” (989– ————— Greek, Roman, and Byzantine Studies 55 (2015) 391–413 2015 Eleni Pachoumi 392 THE ASSIMILATIONS OF HELIOS 991).1 In the hymn “To Helios” (939–948) Helios is also des- cribed as “gathering up the clover of the golden bean” (941) and identified with Harpocrates, “the god seated on a lotus, decorated with rays,” as he is described at the end of the spell at the moment of his expected revelation to the magician (1107–1108).
    [Show full text]
  • Sophoclean Tragedy and the Cult of Asclepius Molly C
    University of New Mexico UNM Digital Repository Foreign Languages & Literatures ETDs Electronic Theses and Dissertations Spring 4-2-2018 Drama as Dream: Sophoclean Tragedy and the Cult of Asclepius Molly C. Mata University of New Mexico Follow this and additional works at: https://digitalrepository.unm.edu/fll_etds Part of the Classical Literature and Philology Commons, Comparative Literature Commons, French and Francophone Language and Literature Commons, and the German Language and Literature Commons Recommended Citation Mata, Molly C.. "Drama as Dream: Sophoclean Tragedy and the Cult of Asclepius." (2018). https://digitalrepository.unm.edu/ fll_etds/126 This Thesis is brought to you for free and open access by the Electronic Theses and Dissertations at UNM Digital Repository. It has been accepted for inclusion in Foreign Languages & Literatures ETDs by an authorized administrator of UNM Digital Repository. For more information, please contact [email protected]. Molly C. Mata Candidate Foreign Languages and Literatures Department This thesis is approved, and it is acceptable in quality and form for publication: Approved by the Thesis Committee: Professor Monica S. Cyrino, Chairperson Professor Lorenzo F. Garcia, Jr. Professor Osman Umurhan DRAMA AS DREAM: SOPHOCLEAN TRAGEDY AND THE CULT OF ASCLEPIUS by MOLLY C. MATA B.B.A., MANAGEMENT, ANGELO STATE UNIVERSITY 2009 B.A., CLASSICAL STUDIES AND HUMANITIES, UNIVERSITY OF TEXAS AT SAN ANTONIO 2014 THESIS Submitted in Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS COMPARATIVE LITERATURE AND CULTURAL STUDIES The University of New Mexico Albuquerque, New Mexico MAY, 2018 Acknowledgements My thesis would not have been completed without the direction, support, and editorial advice of my thesis committee.
    [Show full text]
  • Greek God Pantheon.Pdf
    Zeus Cronos, father of the gods, who gave his name to time, married his sister Rhea, goddess of earth. Now, Cronos had become king of the gods by killing his father Oranos, the First One, and the dying Oranos had prophesied, saying, “You murder me now, and steal my throne — but one of your own Sons twill dethrone you, for crime begets crime.” So Cronos was very careful. One by one, he swallowed his children as they were born; First, three daughters Hestia, Demeter, and Hera; then two sons — Hades and Poseidon. One by one, he swallowed them all. Rhea was furious. She was determined that he should not eat her next child who she felt sure would he a son. When her time came, she crept down the slope of Olympus to a dark place to have her baby. It was a son, and she named him Zeus. She hung a golden cradle from the branches of an olive tree, and put him to sleep there. Then she went back to the top of the mountain. She took a rock and wrapped it in swaddling clothes and held it to her breast, humming a lullaby. Cronos came snorting and bellowing out of his great bed, snatched the bundle from her, and swallowed it, clothes and all. Rhea stole down the mountainside to the swinging golden cradle, and took her son down into the fields. She gave him to a shepherd family to raise, promising that their sheep would never be eaten by wolves. Here Zeus grew to be a beautiful young boy, and Cronos, his father, knew nothing about him.
    [Show full text]
  • The Pharmacy of Euripides: Asclepius and the Theater of Dionysus
    Robin Mitchell-Boyask - April 6th, 1996 The Pharmacy of Euripides: Asclepius and the Theater of Dionysus If this road, before it opens into the grove of the Muses, leads us over by the temple of Asclepius, so is this for acquaintances of Aristotle only further proof that we are moving in the right footsteps. -- Jacob Bernays[1] Jacob Bernays, the first great proponent of the medical interpretation of Aristotelian catharsis (and the uncle of Sigmund Freud's wife), was closer to a truth about tragedy than he realized, because the Muses indeed are quite close to the temple of Asclepius. For if Aristotle ever did visit the Theater of Dionysus in Athens to witness dramatic performances, an activity he subordinated to reading, a few steps, even a brief glance over his shoulder, would have taken him into the Athenian City Asklepieion. In the following investigate the interplay the imagery of disease in drama with the development of the cult of the healing hero/god Asclepius in fifth-century Athens. Asclepius, a son of Apollo, invented the art of healing, and became so good at it that he attempted to resurrect mortals, for Zeus destroyed him. But the Greeks couldn't make up their mind about him, so in cultic practice he was a god. Recognizing in this study the link between medicine and poetry that the Athenians drew, we shall see the placement of the god of physical healing near the Theater turns it into a locus of therapy for the polis. Indeed, I shall further suggest in turn that it was the earlier associations among poetry, healing and immortality that might have led to the installation of Asclepius' shrine above the theater.
    [Show full text]
  • The History of the Hippocratic Oath from Its Traditional Pledge to Use “Ability and Judgment.” Form to Its Modern Adaptations
    4COMMENTARY Thexxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx History of the Hippocratic Oath: Outdated, Inauthentic, and Yet Still Relevant Raphael Hulkower Albert Einstein College of Medicine Bronx, New York 10461 ABSTRACT Covenant with deity: “I swear by Apollo the physician…” Nearly all medical schools incorporate some form of professional medical oath into their graduation ceremo- Covenant with teachers: nies. The oldest and most popular of these oaths is the pledge of collegiality and financial support. Hippocratic Oath, composed more than 2,400 years ago. Commitment to students: In modern times, especially during the twentieth cen- promise to teach those who swear the Oath. tury, the Hippocratic Oath has had its content changed and its authorship challenged. This article discusses Covenant with patients: the history of the Hippocratic Oath from its traditional pledge to use “ability and judgment.” form to its modern adaptations. Additionally, this article seeks to explain the Hippocratic Oath’s endurance Appropriate means: despite these challenges, based upon the historical use of standard “dietary” care. importance of Hippocrates and the Hippocratic tradi- Appropriate ends: tion in Western medicine. the good of the patient not the physician. Limits on ends: THE HISTORY AND EVOLUTION OF THE “OATH” originally proscribed abortion and euthanasia. Medical school is filled with a variety of ceremonies. Limits on means: There are white-coat ceremonies, stethoscope ceremo- originally proscribed surgery for renal stones, by nies, and cadaver-related convocations. Perhaps the deferring to those more qualified. oldest rite of passage is the recitation of the Hippocratic Justice: Oath that many medical schools across the globe have “avoiding any voluntary act of impropriety or incorporated into their graduation ceremonies over the corruption.” past 500 years (Miles, 2004).
    [Show full text]
  • The Cyclopes and Asclepius
    The Cyclopes and Asclepius According to Hesiod (Theogony, 139-146) Gaia (“Earth”) laid with with Uranus (“Sky”) and produced the “overbearing in spirit” Cyclopes. Their names were Brontes ("thunderer"), Steropes ("lightning") and Arges ("bright"). They had a single eye in the middle of their forehead, they were strong and stubborn but they were very skilled blacksmiths and made thunder and thunderbolt for Zeus. According to Hesiod (Theogony, 492-505), once Zeus had grown up, Gaia (“Earth”) forced Cronos to vomit Zeus’ siblings which Cronos previously swallowed. This happened in reverse order starting from the stone, which was set down at Pytho under the glens of Mount Parnassus to be a sign to mortal men, then his two brothers and three sisters. Then Zeus freed the brothers of his father (these would be the Cyclopes) which Cronos imprisoned in Tartarus. These, in exchange for his kindness, gave Zeus thunder, glowing thunderbolt and lightning. According to Pseudo-Apollodorus (Biblioteca, 1.1.2) Earth coupled with Sky and gave him the Cyclopes: Arges, Steropes and Brontes. Each had one eye in the forehead. However, Sky bound them in Tartarus, a “gloomy place in Hades as far distant from earth as earth is distant from the sky”. According to Pseudo-Apollodorus (Bibliotheca, 1.2.1) when Zeus had grown up he sought the help of Metis, daughter of Oceanus (“Ocean”), who gave Cronus an emetic to force him to disgorge the children he had previously swallowed. Zeus then waged a ten-year war against Cronus and the Titans. He first freed the Hecatoncheires after slewing Campe (the female dragon that was given the task by Cronus to guard them).
    [Show full text]
  • Divine Riddles: a Sourcebook for Greek and Roman Mythology March, 2014
    Divine Riddles: A Sourcebook for Greek and Roman Mythology March, 2014 E. Edward Garvin, Editor What follows is a collection of excerpts from Greek literary sources in translation. The intent is to give students an overview of Greek mythology as expressed by the Greeks themselves. But any such collection is inherently flawed: the process of selection and abridgement produces a falsehood because both the narrative and meta-narrative are destroyed when the continuity of the composition is interrupted. Nevertheless, this seems the most expedient way to expose students to a wide range of primary source information. I have tried to keep my voice out of it as much as possible and will intervene as editor (in this Times New Roman font) only to give background or exegesis to the text. All of the texts in Goudy Old Style are excerpts from Greek or Latin texts (primary sources) that have been translated into English. Ancient Texts In the field of Classics, we refer to texts by Author, name of the book, book number, chapter number and line number.1 Every text, regardless of language, uses the same numbering system. Homer’s Iliad, for example, is divided into 24 books and the lines in each book are numbered. Hesiod’s Theogony is much shorter so no book divisions are necessary but the lines are numbered. Below is an example from Homer’s Iliad, Book One, showing the English translation on the left and the Greek original on the right. When citing this text we might say that Achilles is first mentioned by Homer in Iliad 1.7 (i.7 is also acceptable).
    [Show full text]
  • Caesarean Section in Ancient Greek Mythology
    Esej Acta med-hist Adriat 2015; 13(1);209-216 Essay UDK: 61(091):618.5-089.888.61(38 CAESAREAN SECTION IN ANCIENT GREEK MYTHOLOGY CARSKI REZ U GRČKOJ MITOLOGIJI Samuel Lurie* Summary The narrative of caesarean birth appears on several occasions in Greek mythology: in the birth of Dionysus is the God of the grape harvest and winemaking and wine; in the birth of Asclepius the God of medicine and healing; and in the birth of Adonis the God of beauty and desire. It is possible, however not obligatory, that it was not solely a fantasy but also reflected a contemporary medical practice. Key words: Caesarean Section, Greek Mythology, Ancient World. Myth is usually defined as a traditional sacred narrative transmitted from one generation to another in which a social or universal lack is satisfied. Myths are generally classified as follows: ‒ cosmogenic myths; ‒ myths about divine beings; ‒ myths about creation of men; ‒ myths about subsequent modification of the world; ‒ myth about the celestial bodies and the life of nature; and ‒ myth about heroes [1]. * Prof. Samuel Lurie, MD. Department of Obstetrics & Gynecology, Edith Wolfson Medical Center. Holon and Sackler School of Medicine, Tel Aviv University, Israel. e-mail: [email protected] 209 For the ancient Greeks, myth (μύθος) meant “fable”, “tale”, “talk” or “speech” [1]. Thus, ancient Greek mythology is a collection of stories con- cerning their gods and heroes, the family life of the gods, the nature of the world, and the origins and significance of their ritual practices [2]. Although they distinguished between “myth” and “history”, for the ancient Greeks, mythology, particularly heroic, was their ancient history [2].
    [Show full text]
  • [PDF]The Myths and Legends of Ancient Greece and Rome
    The Myths & Legends of Ancient Greece and Rome E. M. Berens p q xMetaLibriy Copyright c 2009 MetaLibri Text in public domain. Some rights reserved. Please note that although the text of this ebook is in the public domain, this pdf edition is a copyrighted publication. Downloading of this book for private use and official government purposes is permitted and encouraged. Commercial use is protected by international copyright. Reprinting and electronic or other means of reproduction of this ebook or any part thereof requires the authorization of the publisher. Please cite as: Berens, E.M. The Myths and Legends of Ancient Greece and Rome. (Ed. S.M.Soares). MetaLibri, October 13, 2009, v1.0p. MetaLibri http://metalibri.wikidot.com [email protected] Amsterdam October 13, 2009 Contents List of Figures .................................... viii Preface .......................................... xi Part I. — MYTHS Introduction ....................................... 2 FIRST DYNASTY — ORIGIN OF THE WORLD Uranus and G (Clus and Terra)........................ 5 SECOND DYNASTY Cronus (Saturn).................................... 8 Rhea (Ops)....................................... 11 Division of the World ................................ 12 Theories as to the Origin of Man ......................... 13 THIRD DYNASTY — OLYMPIAN DIVINITIES ZEUS (Jupiter).................................... 17 Hera (Juno)...................................... 27 Pallas-Athene (Minerva).............................. 32 Themis .......................................... 37 Hestia
    [Show full text]
  • The Impact of the Roman Empire on the Cult of Asclepius by Ghislaine
    A Thesis Submitted for the Degree of PhD at the University of Warwick Permanent WRAP URL: http://wrap.warwick.ac.uk/79956 Copyright and reuse: This thesis is made available online and is protected by original copyright. Please scroll down to view the document itself. Please refer to the repository record for this item for information to help you to cite it. Our policy information is available from the repository home page. For more information, please contact the WRAP Team at: [email protected] warwick.ac.uk/lib-publications The Impact of the Roman Empire on the Cult of Asclepius By Ghislaine Elisabeth van der Ploeg A thesis submitted for the fulfilment of the requirements for the degree of Doctor of Philosophy in Classics and Ancient History University of Warwick, Department of Classics and Ancient History April 2016 Table of Contents Table of Contents 1 Abstract 4 List of Abbreviations 5 List of Figures and Tables 11 Chapter One: Introduction: Mobility and Connectivity in the Cult of Asclepius 17 1.0 Introduction 17 1.1 Asclepius as Paradigm 19 1.1.1 Globalism and Regionalism in Antiquity 21 1.1.2 Identity and Regionalism 27 1.1.3 Competition and Connectivity 29 1.1.4 Conquest and Regionalism 31 1.1.5 Connectivity and the Mediterranean 33 1.1.6 Impact of Empire 36 1.1.7 Dissemination 38 1.1.8 Religious Change in the Provinces 39 1.1.9 Asclepieian Scholarship 44 1.2 The Impact of Rome on Asclepius 47 Chapter Two: Asclepius Before the Imperial Period 50 2.0 Introduction: The Pre-Imperial Cult 50 2.1 Homeric Origins 52 2.2 Dissemination
    [Show full text]