DOCSLIB.ORG

Conversion and Reaction: Christianity and Paganism Circa Third Century Ce

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Conversion and Reaction: Christianity and Paganism Circa Third Century Ce CONVERSION AND REACTION: CHRISTIANITY AND PAGANISM CIRCA THIRD CENTURY CE Francis Gregory Fletcher B.A., California State University, Sacramento 1995 M.A., California State University, Sacramento 1998 THESIS Submitted in partial satisfaction of the requirements for the degree of MASTER OF ARTS in LIBERAL ARTS at CALIFORNIA STATE UNIVERSITY, SACRAMENTO FALL 2009 CONVERSION AND REACTION: CHRISTIANITY AND PAGANISM CIRCA THIRD CENTURY CE A Thesis by Francis Gregory Fletcher Approved by: __________________________________, Committee Chair Dr. Jeffrey Brodd __________________________________, Second Reader Dr. David Bell __________________________________ Date ii Student: Francis Gregory Fletcher I certify that this student has met the requirements for format contained in the University format manual, and that this thesis is suitable for shelving in the Library and credit is to be awarded for the thesis. __________________________, Graduate Coordinator Dr. Jeffrey Brodd ___________________ Date Department of Liberal Arts iii Abstract of CONVERSION AND REACTION: CHRISTIANITY AND PAGANISM CIRCA THIRD CENTURY CE by Francis Gregory Fletcher Statement of Problem Christianity initially was met with critical scrutiny and hostile response yet endured and withstood this reaction and, even more, attracted many converts and increased its popularity and influence. Sources of Data Numerous primary and secondary works, particularly focused on the social conditions of the early part of Late Antiquity, were used. Conclusions Reached Christianity established itself in the Roman Empire by challenging its critics and, even more, by meeting the material and spiritual needs of the inhabitants of the Empire. _______________________, Committee Chair _______________ Dr. Jeffrey Brodd Date iv DEDICATION To Janay, for your patience and support To Belen, for the flags O Gods dethroned and deceased, cast forth, wiped out in a day! – A.C. Swinburne I have never made but one prayer to God, a very short one: "O Lord, make my enemies ridiculous." And God granted it. – Voltaire v TABLE OF CONTENTS Page Dedication v OVERVIEW 1 Chapter 1. INTRODUCTION 4 2. ROMAN REACTIONS 7 Roman Religion and Superstitio 7 Roman Perceptions 12 Intellectual Critics 15 3. RIVALS TO CHRISTIANITY 20 Apollonius of Tyana 20 Neoplatonism 20 Savior-Cults 23 4. CONVERSION TO CHRISTIANITY 27 Background Conditions 27 Psychology and Reevaluation 28 Women 31 Urban Movement 35 Christianity’s Response to People’s Basic Needs 37 Health Care 37 Death 39 Miracle 41 Martyrdom 42 Christian Intellectuals and the Failure of Philosophy 43 Organization 48 5. CONCLUSION 49 Works Cited 52 vi 1 CONVERSION AND REACTION: CHRISTIANITY AND PAGANISM CIRCA THIRD CENTURY CE Overview Robin Lane Fox states, “The spread of Christianity, the conversions, the overachievement took place in an era of persecution” (419). Christians were persecuted as early as 64 CE in particular areas throughout the Roman Empire. Persecutions through the second century also were local affairs, not part of any empire-wide agenda. By the mid third century, however, the processes and penalties in dealing with Christians became an official concern and were applied across the Empire (Beard History 237-242). In late 249 CE, the emperor Trajan Decius, attempting to emphasize “the ties between the individual and the Roman Empire,” issued a decree meant to establish a universal religion for Rome, a standard that consequently identified “deviants” (such as Christians) and led to their punishment (Rives 152-153). Some Christians, for instance, Bishop Fabian of Rome and Babylas of Antioch, were persecuted for failing to sacrifice to the state gods (Frend 319). This persecution was followed by those initiated by the emperors Valerian (257 CE) and Diocletian (302/303 CE), with growing hostility specifically targeting Christians. Pierre Chuvin remarks that, by the time of Diocletian, Christians were too numerous to exterminate; at best, Diocletian hoped to undermine their foundation (18). Especially in the face of the hostility shown toward Christians, how did Christianity succeed in becoming Rome’s state religion relatively quickly? The most obvious answer is, of course, Constantine’s conversion. However, why was Christianity, in light of the recent persecutions, even an option for Constantine and for the Empire’s inhabitants in general? Supposedly, Constantine initially worshipped the sun god, Sol Invictus, but adopted Christianity as part of his religious beliefs after having a dream and seeing a sign in the sky – though the “Constantinian question” has yet to be resolved satisfactorily among scholars (Lenski 3-4). Given the diversity of gods and of religions in ancient Rome, how did Christianity come to be significant enough for Constantine to recognize it and, consequently, to validate it, especially since pagans still constituted the majority of the Empire’s population at least through 325 CE (Cameron 69)? What specifically was appealing about Christianity? And what were the typical pagan reactions and responses? According to Peter Brown, the middle of the second century CE began “the ‘new mood’” that “drove fissures across” the surface of traditional religion (World 51). While not the anxiety, as described 2 by E.R. Dodds, resulting from the “spiritual man” feeling “himself an alien and an exile” (20), this “new mood” challenged the “subordinate gods of popular belief” and emphasized “the One God Himself, as a figure of latent, unexpressed power” (World 52). This “new mood,” however, challenged not only traditional beliefs about the divine but also traditional Roman values and practices, enabling Christianity to respond to people’s primary needs, both physical and spiritual. By the third century, Christianity was well established in the empire. And by the early fourth century, with Constantine’s influence, Christianity received official recognition and toleration, with traditional paganism by the middle of the fourth century having difficulty maintaining its popularity (Lee 168). In discussing Christianity’s expansion, Henry Chadwick states, “It appeared as a long story of strange coincidence in which human intentions played a subordinate role and where the eye of faith was entitled to discern the tranquil operation of a wiser providence” (54). Chadwick, of course, recognizes the complex unfolding of Christianity, detailing significant components contributing to Christianity’s growth. Despite the tendency for some scholars to want to emphasize one feature or another, the success of Christianity can only be understood adequately when we fully acknowledge the great variety of factors contributing to the increased popularity of Christianity around the third century CE. Christianity, while ultimately concerned with spiritual salvation, devoted much attention to the physical concerns of many people neglected by the Empire and, consequently, attracted more converts and, subsequently, increased its prominence. Overall, the Roman reactions to Christianity indicate a failure to recognize problems with the Empire in meeting people’s basic needs; at the same time, Christianity’s radical response challenged an impotent conservatism and led to Christianity’s eventual expansion. This rise, however, was met with resistance, often hostile, and not simply from the rich and powerful. Still, as Fox indicates, “Christians spread and increased: no other cult in the Empire grew at anything like the same speed” (271). This growth perhaps can better be understood if we examine: (1) the Roman reactions against Christianity, (2) the rivals with which Christianity competed for converts, and (3) the specific factors associated with Christianity’s increased appeal that garnered more converts. Considerations of the Roman reactions provides the social context in which Christians struggled to practice 3 their faith, emphasizing the opposition Christianity had to overcome to become a significant religious alternative by the time of Constantine. Additionally, recognition of the more relevant rivals to Christianity not only clarifies the challenges it had to confront but also highlights many of the benefits it had to offer. These benefits factored considerably in Christianity’s drawing converts across the Empire. Most significant in Christianity’s success in conversion include its inclusion of women, its response to basic physical needs, its validation by miracles, its defense by its skilled converts, its response to philosophy, and its stability through organization of the church – all of which attracted potential converts and, consequently, augmented Christianity’s base and widened its influence. 4 Chapter 1 INTRODUCTION In 1788, indignant at the French upper classes for their neglect and maltreatment of the middle and lower classes, the abbé Emmanuel Joseph Sieyès in “What Is the Third Estate?” proclaimed that the Third Estate is everything “but an everything that is fettered and oppressed” (96). Sieyès’ attack directed toward the French aristocracy and clergy received approval and applause from his intended audience; quite possibly, his words could easily have garnered similar sympathies in the marketplaces of third century CE Rome during the emergence of Christianity. As Ramsay MacMullen states, “[T]he tendency of the empire’s socioeconomic development over five centuries [beginning around the time of Cicero’s birth] can be compressed into three words: fewer have more” (Social 38). Of course, this fact is not meant to imply that conditions in both periods were completely
Load more

Recommended publications
  • A Student Journal for the Study of the Ancient World
    A Student Journal for the Study of the Ancient World Volume 20, Number 1 Summer 2021 Brigham Young University Provo, Utah A Student Journal for the Study of the Ancient World Brigham Young University Editors Jeremy Madsen Helaman Bennion Head of Faculty Review Board David Seely ANES Department Chair Cecilia Peek August 2021 issn: 1540-8787 Studia Antiqua is an annual student journal dedicated to publishing the research of graduate and undergraduate students from all disciplines of ancient studies. The views expressed in this publication are solely those of the authors and do not necessarily represent the views of Brigham Young University or The Church of Jesus Christ of Latter-day Saints. The continued publication of Studia Antiqua is made possible through financial contributions by Ancient Near Eastern Studies. Additional contributions were made to this volume by Classics and the Religious Studies Center. Studia Antiqua accepts manuscripts for publication year-round. Manuscripts should be sent to [email protected] and should include a title page with the author’s name, major, and year in school. For submission guidelines, please visit studiaantiqua.byu.edu. Contents Volume 20, Number 1 Summer 2021 Abbreviations .......................................................................................... iv Editor’s Preface ...................................................................................... vi Alexandra Carlile Migraines, Men, and Mythology: Gendered Imagery in the Birth of Athena ............................................................. 1 Alexander Christensen Mendacia in Minucius Felix: The Charged Rhetoric of a Latin Apologist................................................................. 9 Abigail Booth Sacred Writing and Magic Metal: The High Priest’s Holy Crown as a Protective Amulet ................................................... 23 Elliotte Thurtle Hedgehogs and Hyenas: Peculiar Animals of Ancient Egypt ......... 38 Megan Mayfield The Winged Victory: Nike in Ancient Greece .................................
    [Show full text]
  • Justin Martyr, Irenaeus of Lyons, and Cyprian of Carthage on Suffering: A
    LIBERTY UNIVERSITY JUSTIN MARTYR, IRENAEUS OF LYONS, AND CYPRIAN OF CARTHAGE ON SUFFERING: A COMPARATIVE AND CRITICAL STUDY OF THEIR WORKS THAT CONCERN THE APOLOGETIC USES OF SUFFERING IN EARLY CHRISTIANITY A DISSERTATION SUBMITTED TO THE FACULTY OF THE RAWLINGS SCHOOL OF DIVINITY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY THEOLOGY AND APOLOGETICS BY AARON GLENN KILBOURN LYNCHBURG, VIRGINIA AUGUST 2017 Copyright © 2017 by Aaron Glenn Kilbourn All Rights Reserved ii APPROVAL SHEET JUSTIN MARTYR, IRENAEUS OF LYONS, AND CYPRIAN OF CARTHAGE ON SUFFERING: A COMPARATIVE AND CRITICAL STUDY OF THEIR WORKS THA CONCERN THE APOLOGETIC USES OF SUFFERING IN EARLY CHRISTIANITY Aaron Glenn Kilbourn Read and approved by: Chairperson: _____________________________ Reader: _____________________________ Reader: _____________________________ Date: _____________________________ iii To my wife, Michelle, my children, Aubrey and Zack, as well as the congregation of First Baptist Church of Parker, SD. I thank our God that by His grace, your love, faithfulness, and prayers have all helped sustain each of my efforts for His glory. iv CONTENTS Acknowledgments……………………………………………………………………………ix Abstract……………………………………………………………………………………….x CHAPTER 1: INTRODUCTION…………………………………………………………..1 Personal Interest………………………………………………………………………8 The Need for the Study……………………………………………………………….9 Methodological Design……………………………………………………………….10 Limitations……………………………………………………………………………12 CHAPTER 2: THE CONCEPT OF SUFFERING IN THE BIBLE AND EARLY APOLOGISTS........................................................................................................................14
    [Show full text]
  • 2 List of Abbreviations Used in the Chapter PH Pyrrhoniae Hypotyposes M Adversus Mathematicos BAV Biblioteca Apostolica Vatican
    2 List of abbreviations used in the chapter PH Pyrrhoniae Hypotyposes M Adversus Mathematicos BAV Biblioteca Apostolica Vaticana, Roma BN Bibliothèque Nationale, Paris PG Patrologia Graeca etc. PL Patrologia Latina etc. TLG Thesaurus Linguae Graecae 2 3 The Rediscovery and Posthumous Influence of Scepticism Luciano Floridi Introduction The history of the transmission, recovery and posthumous influence of ancient scepticism is a fascinating chapter in the history of ideas. An extraordinary collection of philosophical texts and some of the most challenging arguments ever devised were first lost, then only partly recovered philologically, and finally rediscovered conceptually, leaving Cicero and Sextus Empiricus as the main champions of Academic and Pyrrhonian scepticism respectively. This chapter outlines what we know about this shipwreck and what was later savaged from it. It cannot provide many details, given its length. And, being a review, it does not try to solve the many puzzles and mysteries still unsolved. But, as an introduction, it does seek to give a general idea of what happened to ancient scepticism in the long span of time occurring between Augustin and Descartes. It is a dozen of centuries of Western philosophy, so a few generalizations, some schematism and a good degree of abstraction from specific information will be inevitable. The reader interested in pursuing further knowledge about the topic is invited to consult Schmitt [1972a], Floridi [2002] and Popkin [2003]. Late Antiquity and the Middle Ages Our story begins with a dramatic loss of memory, roughly in the fourth century. By the time Augustine was writing Contra Academicos, Academic scepticism, transmitted in Latin, had become the brand of scepticism known to philosophers and theologians, at the expense of Pyrrhonism in general and Sextus Empiricus’ Greek texts in particular.
    [Show full text]
  • The Christianization of the Nahua and Totonac in the Sierra Norte De
    Contents Illustrations ix Foreword by Alfredo López Austin xvii Acknowledgments xxvii Chapter 1. Converting the Indians in Sixteenth- Century Central Mexico to Christianity 1 Arrival of the Franciscan Missionaries 5 Conversion and the Theory of “Cultural Fatigue” 18 Chapter 2. From Spiritual Conquest to Parish Administration in Colonial Central Mexico 25 Partial Survival of the Ancient Calendar 31 Life in the Indian Parishes of Colonial Central Mexico 32 Chapter 3. A Trilingual, Traditionalist Indigenous Area in the Sierra Norte de Puebla 37 Regional History 40 Three Languages with a Shared Totonac Substratum 48 v Contents Chapter 4. Introduction of Christianity in the Sierra Norte de Puebla 53 Chapter 5. Local Religious Crises in the Sixteenth and Seventeenth Centuries 63 Andrés Mixcoatl 63 Juan, Cacique of Matlatlán 67 Miguel del Águila, Cacique of Xicotepec 70 Pagan Festivals in Tutotepec 71 Gregorio Juan 74 Chapter 6. The Tutotepec Otomí Rebellion, 1766–1769 81 The Facts 81 Discussion and Interpretation 98 Chapter 7. Contemporary Traditions in the Sierra Norte de Puebla 129 Worship of Tutelary Mountains 130 Shrines and Sacred Constructions 135 Chapter 8. Sacred Drums, Teponaztli, and Idols from the Sierra Norte de Puebla 147 The Huehuetl, or Vertical Drum 147 The Teponaztli, or Female Drum 154 Ancient and Recent Idols in Shrines 173 Chapter 9. Traditional Indigenous Festivities in the Sierra Norte de Puebla 179 The Ancient Festival of San Juan Techachalco at Xicotepec 179 The Annual Festivity of the Tepetzintla Totonacs 185 Memories of Annual Festivities in Other Villages 198 Conclusions 203 Chapter 10. Elements and Accessories of Traditional Native Ceremonies 213 Oblations and Accompanying Rites 213 Prayers, Singing, Music, and Dancing 217 Ritual Idols and Figurines 220 Other Ritual Accessories 225 Chapter 11.
    [Show full text]
  • The Argei: Sex, War, and Crucifixion in Rome
    THE ARGEI: SEX, WAR, AND CRUCIFIXION IN ROME AND THE ANCIENT NEAR EAST Kristan Foust Ewin, B.A. Thesis Prepared for the Degree of MASTER OF ARTS UNIVERSITY OF NORTH TEXAS May 2012 APPROVED: Christopher J. Fuhrmann, Major Professor Ken Johnson, Committee Member Walt Roberts, Committee Member Richard B. McCaslin, Chair of the Department of History James D. Meernik, Acting Dean of the Toulouse Graduate School Ewin, Kristan Foust. The Argei: Sex, War, and Crucifixion in Rome and the Ancient Near East. Master of Arts (History), May 2012, 119 pp., 2 tables, 18 illustrations, bibliography, 150 titles. The purpose of the Roman Argei ceremony, during which the Vestal Virgins harvested made and paraded rush puppets only to throw them into the Tiber, is widely debated. Modern historians supply three main reasons for the purpose of the Argei: an agrarian act, a scapegoat, and finally as an offering averting deceased spirits or Lares. I suggest that the ceremony also related to war and the spectacle of displaying war casualties. I compare the ancient Near East and Rome and connect the element of war and husbandry and claim that the Argei paralleled the sacred marriage. In addition to an agricultural and purification rite, these rituals may have served as sympathetic magic for pre- and inter-war periods. As of yet, no author has proposed the Argei as a ceremony related to war. By looking at the Argei holistically I open the door for a new direction of inquiry on the Argei ceremony, fertility cults in the Near East and in Rome, and on the execution of war criminals.
    [Show full text]
  • Read Book Religion in the Ancient Greek City 1St Edition Kindle
    RELIGION IN THE ANCIENT GREEK CITY 1ST EDITION PDF, EPUB, EBOOK Louise Bruit Zaidman | 9780521423571 | | | | | Religion in the Ancient Greek City 1st edition PDF Book Altogether the year in Athens included some days that were religious festivals of some sort, though varying greatly in importance. Some of these mysteries, like the mysteries of Eleusis and Samothrace , were ancient and local. Athens Atlanta, Georgia: Scholars Press. At some date, Zeus and other deities were identified locally with heroes and heroines from the Homeric poems and called by such names as Zeus Agamemnon. The temple was the house of the deity it was dedicated to, who in some sense resided in the cult image in the cella or main room inside, normally facing the only door. Historical religions. Christianization of saints and feasts Christianity and Paganism Constantinian shift Hellenistic religion Iconoclasm Neoplatonism Religio licita Virtuous pagan. Sacred Islands. See Article History. Sim Lyriti rated it it was amazing Mar 03, Priests simply looked after cults; they did not constitute a clergy , and there were no sacred books. I much prefer Price's text for many reasons. At times certain gods would be opposed to others, and they would try to outdo each other. An unintended consequence since the Greeks were monogamous was that Zeus in particular became markedly polygamous. Plato's disciple, Aristotle , also disagreed that polytheistic deities existed, because he could not find enough empirical evidence for it. Once established there in a conspicuous position, the Olympians came to be identified with local deities and to be assigned as consorts to the local god or goddess.
    [Show full text]
  • ROBERTS-THESIS.Pdf (933.8Kb)
    The Thesis Committee for Jason Edward Roberts Certifies that this is the approved version of the following thesis: Evidence of Shamanism in Russian Folklore APPROVED BY SUPERVISING COMMITTEE: Supervisor: Thomas Jesús Garza Bella Bychkova Jordan Evidence of Shamanism in Russian Folklore by Jason Edward Roberts, B. Music; M. Music Thesis Presented to the Faculty of the Graduate School of The University of Texas at Austin in Partial Fulfillment of the Requirements for the Degree of Master of Arts The University of Texas at Austin December 2011 Acknowledgements I would like to gratefully acknowledge both Tom Garza and Bella Jordan for their support and encouragement. Their combined expertise has made this research much more fruitful than it might have been otherwise. I would also like to thank Michael Pesenson to whom I will forever be indebted for giving me the push to “study what I like” and who made time for my magicians and shamans even when he was up to his neck in sibyls. iii Abstract Evidence of Shamanism in Russian Folklore Jason Edward Roberts, MA The University of Texas at Austin, 2011 Supervisor: Thomas Jesús Garza A wealth of East Slavic folklore has been collected throughout Russia, Ukraine, and Belorussia over a period of more than a hundred years. Among the many examinations that have been conducted on the massive corpus of legends, fabulates, memorates, and charms is an attempt to gain some understanding of indigenous East Slavic religion. Unfortunately, such examination of these materials has been overwhelmingly guided by political agenda and cultural bias. As early as 1938, Yuri Sokolov suggested in his book, Russian Folklore, that some of Russia’s folk practices bore a remarkable resemblance to shamanic practices, commenting specifically on a trance like state which some women induced in themselves by means of an whirling dance.
    [Show full text]
  • The Evils of Christianization: a Pagan Perspective on European History
    The Evils of Christianization: A Pagan Perspective on European History Michael F. Strmiska Any thoughtful student of history soon comes to understand that major events affecting large numbers of people can be approached and assessed from a variety of angles and perspectives. It is a durable truism that 'history is written by the victors,' with many historical accounts of previous times slanted to favour the interests of particular nations or social groups over others less privileged. In recent times, social and intellectual trends such as feminism, deconstructionism, postcolonialism and indigenous people's movements, have raised awareness of the importance of acknowledging the voices and viewpoints of persons, groups and nations who have been ignored or devalued in history as it has been construed, constructed and promulgated by the dominant social groups of past times. The change of religions that took place in Europe when Christianity spread beyond the confines of the Roman Empire replacing the traditional, nature-oriented, 'Pagan' religions of other parts of Europe, is arguably one of the major historical transformations in European history.l By and large, in the transition from Paganism to Christianity, it has been assumed that Christian domination and suppression of pre­ existing Pagan traditions, was a natural and necessary thing. 2 This account of European history, grounded in dogmatic convictions that view Christianity as superior to other religions, has a long and venerable history in its own right, beginning with the Christian scriptures themselves. To Medieval participants in this Christian-centred discourse, European civilization was the same as 'Christendom.' Even today, it is still commonplace to refer to Europe as the 'Christian West.' In the last two centuries however, the authority of this paradigm or metanarrative of Christian supremacy, has been corroded by the general secularization of Western societies, and by West's increasing contact with, and knowledge of, other world religions.
    [Show full text]
  • Mytho-Historical Narratives and Identity-Discourse in Hungarian
    Social Constructions of the Native Faith: Mytho-historical Narratives and Identity-discourse in Hungarian Neo- paganism by Ádám Kolozsi Submitted to Central European University Nationalism Studies Program In partial fulfillment of the requirements for the degree of Master of Arts Advisor: Professor András Kovács CEU eTD Collection Budapest, Hungary 2012 Abstract This thesis provides a detailed examination of the historical roots and national ideologies of contemporary Hungarian native faith movements, focusing specifically on the narrative boundary-setting mechanisms. In my historical research, based on the analysis of primary resources, I am looking for the roots of neo-pagan concepts in Hungary. In the narrative analysis of contemporary neo-pagan discourses, I examine the ethnic myths, historical memories, national ideologies and symbolic boundary-setting mechanisms. The thesis shows that native-faith myths (re)define actual group boundaries and reinforce current group identifications. In this way, neo-pagan nationalism contributes to the reformulation of national ideologies, national sentiments and „groupist‟ ideas. I argue that the public success of native faith ideas is explicable by their fitting to broader group beliefs of contemporary ethno-nationalism. CEU eTD Collection 2 Acknowledgment I would like to thank Professor Vlad Naumescu and Professor Balázs Trencsényi for their help. I wish to thank for Mr. Scott Simpson from the Jagellonian University and Viola Teisenhoffer (‗from the Japanese Garden‘) for their suggestions and for the inspiring discussions about international neo-paganism. I would also like to thank my supervisor, Professor András Kovács for his help and for his direction with this project. CEU eTD Collection 3 Table of Contents I.
    [Show full text]
  • EK Schreiber
    E.K. Schreiber Rare Books List of 16th- 18th-Century Books And a Remarkable Early 15th-Century MS Document 285 Central Park West . New York, NY 10024 Telephone: (212) 873-3180; (212) 873-3181 Email: [email protected] Web: www.ekslibris.com ***Visitors by Appointment Only*** E.K. Schreiber. New York, NY 10024. (212) 873-3180 [email protected] ______________________________________________________________________________________ 1. AESCHYLUS. [Greek] Αἰσχύλου τραγωδιάι Ζ ... σχολία εἰς τὰς αὐτὰς τραγωδίας. Aeschyli Tragoediae VII. (Ed. P. Vettori & H. Estienne). [Geneva]: Henri Estienne, 1557. $5,600 4to (leaf size: 244 x 170 mm), [4] leaves, 397 (numbered 395: with 2 unnumbered pages [fol. n2] between pp. 138 and 139) pp., [1] blank leaf. Greek type; Estienne device [Schreiber 15] on title. 18th-century white calf, double gilt fillet round sides, brown morocco label on spine titled in gilt; all edges gilt; copy ruled in red throughout; on the front paste-down is the engraved armorial bookplate of Robert Shafto, Esq., of Benwell; on the rear paste-down is the engraved armorial bookplate of William Adair, Esq.; old, unobtrusive ownership signature on title; binding somewhat soiled; overall a fine, wide-margined copy. First complete edition of the tragedies of the first dramatist of Western civilization. This edition is important for including the editio princeps of Agamemnon, the greatest Aeschylean tragedy, and one of the greatest masterpieces of Western dramatic literature. The three previous editions (the Aldine of 1518, and Robortello's and Turnèbe's editions of 1552) had all been based on a manuscript tradition exhibiting a lacuna of more than two-thirds of Agamemnon.
    [Show full text]
  • The Christianization of the Peloponnese
    THE CHRISTIANIZATION OF THE Antique churches in the Peloponnese PELOPONNESE: THE CASE FOR STRATEGIC undertaken in 2012, allows a synthetic CHANGE interpretation of all the material within the surrounding landscape to be possible.i While ABSTRACT the precise chronologies may remain elusive, The issue of the persistence of paganism is this present study shows how sociological now quite well considered; however, it is only theories of conversion processes can be in recent times that the same concern, applied to the topographic analysis of the late approached from another perspective, the antique churches of the Peloponnese to help multifaceted nature of the Christianization of determine the nature of Christianization the Peloponnese, has become the topic of across the diachronic range. In this work I will detailed discussion. It is likely that present some new theories regarding Christianization in Achaia took place processes and phases of conversion, and the incrementally and with a variety of effects implications of these in terms of according to the location (Sweetman 2010). understanding networks and society in the The processes of how this took place and Late Antique Peloponnese. under what circumstances remain to be discussed in detail. As a considered and active INTRODUCTIONii process, understanding methods of Epigraphic evidence indicates a steady growth conversion should provide insights into the οf a Christian presence in the Peloponnese nature of society at the time, particularly in throughout the 4th century (Foschia 2009, terms of communications. Church location 209-33), but the monumentalization of reflects a range of choices made in terms of Christianity here is comparatively late.
    [Show full text]
  • Read Book Augustine and Catholic Christianization : The
    AUGUSTINE AND CATHOLIC CHRISTIANIZATION : THE CATHOLICIZATION OF ROMAN AFRICA, 391-408 PDF, EPUB, EBOOK Horace E. Six-means | 214 pages | 01 Aug 2011 | Peter Lang Publishing Inc | 9781433108044 | English | New York, United States Augustine and Catholic Christianization : The Catholicization of Roman Africa, 391- 408 PDF Book Thank you We will contact you when this item is next available to order. Delete Cancel Save. This site requires a subscription or purchase to access the full text of books or journals. Philosophy of mind. Editorial Board. Institutional Login. From the University of Pennsylvania he earned a BA degree in design with a minor in philosophy. Don't have an account? McMillan , Hardcover 5. Here's the Story. Do you have any questions? Download options PhilArchive copy. Philosophy of religion. Examining evidence relevant to Roman Africa of this period, this book sharpens understanding of this religious revolution. Kolawole Chabi. Buy Book From Amazon. Built on the Johns Hopkins University Campus. Next Issue. Would you like to be regularly informed by e-mail about our new publications in your fields of interest? Email me when available Stay one step ahead and let us notify you when this item is next available to order. Augustine and Catholic Christianization : The Catholicization of Roman Africa, 391-408 Writer Card featuring a protrait of Bishop Joseph. D, Archibishop of New Orleans, La. In brief , Augustine influenced and was influenced by his fellow bishops within Catholic circles. Elena Favilli. Focusing on the activities of Augustine and his colleagues from Augustine's ordination as a priest in , to the fall of the Emperor Honorius' master of soldiers, Stilicho, in , it proposes Catholicization as a term to more precisely characterize the process of change observed.
    [Show full text]