The Church's Unity and Authority: Augustine's Effort to Convert The
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RICE, CARL ROSS. Diocletian's “Great
ABSTRACT RICE, CARL ROSS. Diocletian’s “Great Persecutions”: Minority Religions and the Roman Tetrarchy. (Under the direction of Prof. S. Thomas Parker) In the year 303, the Roman Emperor Diocletian and the other members of the Tetrarchy launched a series of persecutions against Christians that is remembered as the most severe, widespread, and systematic persecution in the Church’s history. Around that time, the Tetrarchy also issued a rescript to the Pronconsul of Africa ordering similar persecutory actions against a religious group known as the Manichaeans. At first glance, the Tetrarchy’s actions appear to be the result of tensions between traditional classical paganism and religious groups that were not part of that system. However, when the status of Jewish populations in the Empire is examined, it becomes apparent that the Tetrarchy only persecuted Christians and Manichaeans. This thesis explores the relationship between the Tetrarchy and each of these three minority groups as it attempts to understand the Tetrarchy’s policies towards minority religions. In doing so, this thesis will discuss the relationship between the Roman state and minority religious groups in the era just before the Empire’s formal conversion to Christianity. It is only around certain moments in the various religions’ relationships with the state that the Tetrarchs order violence. Consequently, I argue that violence towards minority religions was a means by which the Roman state policed boundaries around its conceptions of Roman identity. © Copyright 2016 Carl Ross Rice All Rights Reserved Diocletian’s “Great Persecutions”: Minority Religions and the Roman Tetrarchy by Carl Ross Rice A thesis submitted to the Graduate Faculty of North Carolina State University in partial fulfillment of the requirements for the degree of Master of Arts History Raleigh, North Carolina 2016 APPROVED BY: ______________________________ _______________________________ S. -
The Hammond Collection
CATALOGUE OF THE IN THE LAW LIBRARY OF THE STATE UNIVERSITY OF IOWA. COMPILED BY FRANK H. NOBLE, fl.,,. M., LL. B., LIBRARIAN. LAW L\BRAPV DECH 1975 U£1iversity of Iowa lOWA CITY. PUBLISHED BY THE UNIVERSITY. 1895. INTRODUCTORY NOTE. The Hammond Historical Law Collection of which the following is a catalogue, has been donated to the State University of Iowa, by Mrs. William G. Hammond, in accor<lance with the wishes of her husband, expressed within a few days of his death, which occured at St. Louis, on April 12, 18<)4. Under the terms· of the gift the collection is to be kept tog~ther in cases specially provided for that purpose in the Law Library, and to remain there as a memorial of Dr. Hammond and of his connection with the Law Department as its Chancellor, from the organization of the Department in 1868 until 1881. The collection comprises twelve hundred and thirty-seven volumes, relating principally to the civil law and to the history of the common law. In the latter branch it covt!rs the legal institutions of the Teutonic tribes in general, and of the Anglo-Saxons in particular, as well- as the early period of the developments of legal institutions in England. Dr. Hammond, while preparing ii.is edition of Blackstone's Commen taries, collected copies of all th,e editions of that work published during the authOr's life-time, and this rare collection is included in the gift. In the Library is kept a card catalogue of the whole collection. -
Cathar Or Catholic: Treading the Line Between Popular Piety and Heresy in Occitania, 1022-1271
Cathar or Catholic: Treading the line between popular piety and heresy in Occitania, 1022-1271. Master’s Thesis Presented to The Faculty of the Graduate School of Arts and Sciences Brandeis University Department of History William Kapelle, Advisor In Partial Fulfillment of the Requirements for Master’s Degree by Elizabeth Jensen May 2013 Copyright by Elizabeth Jensen © 2013 ABSTRACT Cathar or Catholic: Treading the line between popular piety and heresy in Occitania, 1022-1271. A thesis presented to the Department of History Graduate School of Arts and Sciences Brandeis University Waltham, Massachusetts By Elizabeth Jensen The Occitanian Cathars were among the most successful heretics in medieval Europe. In order to combat this heresy the Catholic Church ordered preaching campaigns, passed ecclesiastic legislation, called for a crusade and eventually turned to the new mechanism of the Inquisition. Understanding why the Cathars were so popular in Occitania and why the defeat of this heresy required so many different mechanisms entails exploring the development of Occitanian culture and the wider world of religious reform and enthusiasm. This paper will explain the origins of popular piety and religious reform in medieval Europe before focusing in on two specific movements, the Patarenes and Henry of Lausanne, the first of which became an acceptable form of reform while the other remained a heretic. This will lead to a specific description of the situation in Occitania and the attempts to eradicate the Cathars with special attention focused on the way in which Occitanian culture fostered the growth of Catharism. In short, Catharism filled the need that existed in the people of Occitania for a reformed religious experience. -
St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death
The University of Akron IdeaExchange@UAkron Williams Honors College, Honors Research The Dr. Gary B. and Pamela S. Williams Honors Projects College Spring 2020 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death Christopher Choma [email protected] Follow this and additional works at: https://ideaexchange.uakron.edu/honors_research_projects Part of the Christianity Commons, Epistemology Commons, European History Commons, History of Philosophy Commons, History of Religion Commons, Metaphysics Commons, Philosophy of Mind Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Please take a moment to share how this work helps you through this survey. Your feedback will be important as we plan further development of our repository. Recommended Citation Choma, Christopher, "St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death" (2020). Williams Honors College, Honors Research Projects. 1048. https://ideaexchange.uakron.edu/honors_research_projects/1048 This Dissertation/Thesis is brought to you for free and open access by The Dr. Gary B. and Pamela S. Williams Honors College at IdeaExchange@UAkron, the institutional repository of The University of Akron in Akron, Ohio, USA. It has been accepted for inclusion in Williams Honors College, Honors Research Projects by an authorized administrator of IdeaExchange@UAkron. For more information, please contact [email protected], [email protected]. 1 St. Augustine and St. Thomas Aquinas on the Mind, Body, and Life After Death By: Christopher Choma Sponsored by: Dr. Joseph Li Vecchi Readers: Dr. Howard Ducharme Dr. Nathan Blackerby 2 Table of Contents Introduction p. 4 Section One: Three General Views of Human Nature p. -
Life with Augustine
Life with Augustine ...a course in his spirit and guidance for daily living By Edmond A. Maher ii Life with Augustine © 2002 Augustinian Press Australia Sydney, Australia. Acknowledgements: The author wishes to acknowledge and thank the following people: ► the Augustinian Province of Our Mother of Good Counsel, Australia, for support- ing this project, with special mention of Pat Fahey osa, Kevin Burman osa, Pat Codd osa and Peter Jones osa ► Laurence Mooney osa for assistance in editing ► Michael Morahan osa for formatting this 2nd Edition ► John Coles, Peter Gagan, Dr. Frank McGrath fms (Brisbane CEO), Benet Fonck ofm, Peter Keogh sfo for sharing their vast experience in adult education ► John Rotelle osa, for granting us permission to use his English translation of Tarcisius van Bavel’s work Augustine (full bibliography within) and for his scholarly advice Megan Atkins for her formatting suggestions in the 1st Edition, that have carried over into this the 2nd ► those generous people who have completed the 1st Edition and suggested valuable improvements, especially Kath Neehouse and friends at Villanova College, Brisbane Foreword 1 Dear Participant Saint Augustine of Hippo is a figure in our history who has appealed to the curiosity and imagination of many generations. He is well known for being both sinner and saint, for being a bishop yet also a fellow pilgrim on the journey to God. One of the most popular and attractive persons across many centuries, his influence on the church has continued to our current day. He is also renowned for his influ- ence in philosophy and psychology and even (in an indirect way) art, music and architecture. -
Downloaded from Brill.Com09/29/2021 07:36:54AM This Is an Open Access Article Distributed Under the Terms of the Prevailing CC-BY-NC License
_full_journalsubtitle: Journal of Patrology and Critical Hagiography _full_abbrevjournaltitle: SCRI _full_ppubnumber: ISSN 1817-7530 (print version) _full_epubnumber: ISSN 1817-7565 (online version) _full_issue: 1 _full_issuetitle: 0 _full_alt_author_running_head (change var. to _alt_author_rh): Dunn _full_alt_articletitle_running_head (change var. to _alt_arttitle_rh): Romani principes aduersum nos prouocantur _full_alt_articletitle_toc: 0 _full_is_advance_article: 0 Romani Principes AduersumScrinium Nos Prouocantur 14 (2018) 7-24 7 www.brill.com/scri Responses to Conflict in Early Christianity ∵ Romani Principes Adversum Nos Provocantur: Augustine of Hippo’s Epistula 87 to Emeritus of Caesarea Geoffrey D. Dunn University of Pretoria [email protected] Abstract Prior to the 411 colloquy at Carthage, Augustine had written to Emeritus, the Donatist bishop of Cherchell, urging him to abandon his adherence to Donatism. A complaint of the Donatists against the Caecilianists was that they urged the state to persecute Donatists. Augustine put words into Emeritus’ mouth: “… you stir up the Roman emper- ors against us.” (Ep. 87.8) Augustine told Emeritus that one can only be persecuted if one’s cause is right; if evil then it is legitimate punishment. In Augustine’s view the Donatists have brought imperial punishment (not persecution) upon themselves because of their schism. This paper will show how Augustine sidesteps a dilemma using Paul’s letter to the Romans: while it is true that Christians should not judge each other (Rom 14:4), it is the responsibility of the state to punish wrongdoers (Rom 13:2-4), while it is the responsibility of Christians to rehabilitate them (Rom 11:23). Keywords Augustine of Hippo – Donatism – religious coercion – religious violence ©Scrinium Geoffrey 14 D. -
Ordering Divine Knowledge in Late Roman Legal Discourse
Caroline Humfress ordering.3 More particularly, I will argue that the designation and arrangement of the title-rubrics within Book XVI of the Codex Theodosianus was intended to showcase a new, imperial and Theodosian, ordering of knowledge concerning matters human and divine. König and Whitmarsh’s 2007 edited volume, Ordering Knowledge in the Roman Empire is concerned primarily with the first three centuries of the Roman empire Ordering Divine Knowledge in and does not include any extended discussion of how knowledge was ordered and structured in Roman juristic or Imperial legal texts.4 Yet if we classify the Late Roman Legal Discourse Codex Theodosianus as a specialist form of Imperial prose literature, rather than Caroline Humfress classifying it initially as a ‘lawcode’, the text fits neatly within König and Whitmarsh’s description of their project: University of St Andrews Our principal interest is in texts that follow a broadly ‘compilatory’ aesthetic, accumulating information in often enormous bulk, in ways that may look unwieldy or purely functional In the celebrated words of the Severan jurist Ulpian – echoed three hundred years to modern eyes, but which in the ancient world clearly had a much higher prestige later in the opening passages of Justinian’s Institutes – knowledge of the law entails that modern criticism has allowed them. The prevalence of this mode of composition knowledge of matters both human and divine. This essay explores how relations in the Roman world is astonishing… It is sometimes hard to avoid the impression that between the human and divine were structured and ordered in the Imperial codex accumulation of knowledge is the driving force for all of Imperial prose literature.5 of Theodosius II (438 CE). -
The Epigraphy of the Tophet
ISSN 2239-5393 The Epigraphy of the Tophet Maria Giulia Amadasi Guzzo – José Ángel Zamora López (Sapienza Università di Roma – CSIC, Madrid) Abstract The present contribution reassesses the main aspects of the epigraphic sources found in the so-called tophet in order to demonstrate how they are significant and how they undermine the funerary interpretations of these precincts. The inscriptions decisively define the tophet as a place of worship, a sanctuary where sacrifices were made to specific deities in specific rites. The epigraphic evidence combined with literary and archaeological data show how these sacrifices consisted of infants and small animals (either as substitutes or interred together), sometimes commemorated by the inscriptions themselves. Keywords History of Religions, Child Sacrifice, Northwest Semitic Epigraphy, Mediterranean History, Phoenician & Punic World. 1. Introduction Our basic knowledge of the special type of Phoenician and Punic sanctuaries called tophet (a conventional term taken from the Hebrew Bible) seems to be based on wide variety of sources that can be combined to provide an overall interpretation. In fact, archaeological research now provides us with relatively substantial knowledge of the geographical and chronological distribution of these sacred sites and of their structure. Present in some central Mediterranean Phoenician settlements (including on Sardinia) from their foundation, or shortly after, they persist and multiply in North Africa at a later period, generally after the destruction of Carthage1. Archaeology, also, enables us to formulate a “material” definition of these places: they are always– essentially – open-air sites constantly located on the margins of towns, where pottery containers are buried in which the burnt remains of babies and/or baby Received: 11.09.2013. -
The Developmentof Early Imperial Dress from the Tetrachs to The
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Birmingham Research Archive, E-theses Repository University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. The Development of Early Imperial Dress from the Tetrarchs to the Herakleian Dynasty General Introduction The emperor, as head of state, was the most important and powerful individual in the land; his official portraits and to a lesser extent those of the empress were depicted throughout the realm. His image occurred most frequently on small items issued by government officials such as coins, market weights, seals, imperial standards, medallions displayed beside new consuls, and even on the inkwells of public officials. As a sign of their loyalty, his portrait sometimes appeared on the patches sown on his supporters’ garments, embossed on their shields and armour or even embellishing their jewelry. Among more expensive forms of art, the emperor’s portrait appeared in illuminated manuscripts, mosaics, and wall paintings such as murals and donor portraits. Several types of statues bore his likeness, including those worshiped as part of the imperial cult, examples erected by public 1 officials, and individual or family groupings placed in buildings, gardens and even harbours at the emperor’s personal expense. -
African Roots of Christianity: Christianity Is a Religion of Africa
Andrews University Digital Commons @ Andrews University Faculty Publications 2021 African Roots of Christianity: Christianity is a Religion of Africa Trevor O'Reggio Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/pubs Part of the Missions and World Christianity Commons Recommended Citation O'Reggio, Trevor, "African Roots of Christianity: Christianity is a Religion of Africa" (2021). Faculty Publications. 2255. https://digitalcommons.andrews.edu/pubs/2255 This Presentation is brought to you for free and open access by Digital Commons @ Andrews University. It has been accepted for inclusion in Faculty Publications by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. African Roots of Christianity CHRISTIANITY IS A RELIGION OF AFRICA African Proverb We must go back and reclaim our past, so that we can move forward, so we can understand why and how we came to be who we are today Ancient Akan principle of Sankofa Early Christianity Christianity in the 3rd.century Christianity in Africa 250-AD-406-AD Christianity in Transition The era of Western Christianity has passed within our lifetime and the day of Southern Christianity is dawning. The fact of change is undeniable; it has happened and will continue to happen. Phillip Jenkins Shifting Christianity 1500—Era of Luther and Calvin • 92% of Christians were in global north • Christianity was a “white man’s religion” 1800—William Carey to India • 86% of Christians were in global north 1900—82% in north 2000—42% in north, 58% in south • Christianity is a world religion 2100—22% in north, 78% in south (proj. -
Global Economic Prospects and the Developing Countries
Global Economic Prospects and the Developing Countries 2002 © 2001 The International Bank for Reconstruction and Development / The World Bank 1818 H Street, NW Washington, DC 20433 All rights reserved. 01 02 03 04 05—10 987654321 The findings, interpretations, and conclusions expressed here do not necessarily reflect the views of the Board of Executive Directors of the World Bank or the governments they represent. The World Bank cannot guarantee the accuracy of the data included in this work. The boundaries, colors, denominations, and other information shown on any map in this work do not imply on the part of the World Bank any judgment of the legal status of any territory or the endorsement or acceptance of such boundaries. Rights and Permissions The material in this work is copyrighted. No part of this work may be reproduced or trans- mitted in any form or by any means, electronic or mechanical, including photocopying, recording, or inclusion in any information storage and retrieval system, without the prior written permission of the World Bank. The World Bank encourages dissemination of its work and will normally grant permission promptly. For permission to photocopy or reprint, please send a request with complete information to the Copyright Clearance Center, Inc, 222 Rosewood Drive, Danvers, MA 01923, USA, telephone 978-750-8400, fax 978-750-4470, www.copyright.com All other queries on rights and licenses, including subsidiary rights, should be addressed to the Office of the Publisher, World Bank, 1818 H Street NW, Washington, DC -
Theology As Academic Discourse in Greco-Roman Late Antiquity1
THEOLOGY AS ACADEMIC DISCOURSE IN GRECO-ROMAN 1 LATE ANTIQUITY Josef Lössl, Cardiff University ([email protected]) Abstract: Following conventional wisdom Theology as an academic discipline (taught at Universities) is something which developed only in the Middle Ages, or in a certain sense even as late as the 19th century. The present essay in contrast traces its origins to Classical Antiquity and outlines its development in early Christianity, especially with a view to institutions of higher education that existed in Late Antiquity, e. g. in rhetoric and philosophy. It concludes that there were forms of academic theological discourse in Late Antiquity which were to become the basis of later developments in the discipline. Introduction The title of this paper may seem problematic in the sense that Classical Antiquity knew neither an academic discipline called “theology”2 nor a secular institution of higher education that could be compared with what we understand by “university”.3 1 An earlier version of this paper was presented on 16 April 2013 at a symposium on the occasion of the 100th anniversary of the Johann-Wolfgang-Goethe Universität, Frankfurt am Main. I thank the organi-sers of the symposium, in particular Prof. Dr. Knut Wenzel, for inviting me to speak on that occasion. 2 Of course, early Christian discourse as reflected in the extant literary remains of early Christianity is generally assumed to be, at least to a large part, also in some sense theology; for a discussion of this point see Chr. Markschies, Die kaiserzeitliche christliche Theologie und ihre Institutionen (Tübingen, 2009), now translated as Chr.