The Power Of Religion In Late Antiquity

Late Antiquity witnessed a dramatic recalibration in the economy of power, and nowhere was this more pronounced than in the realm of religion. The transformations that occurred in this pivotal era moved the ancient world into the Middle Ages and forever changed the way that religion was practiced. The twenty eight studies in this volume explore this shift using evidence ranging from Latin poetic texts, to Syriac letter collections, to the iconography of Roman churches and Merowingian mortuary goods. They range in chronology from the late third through the early seventh centuries AD and apply varied theories and approaches. All converge around the notion that religion is fundamentally a discourse of power and that power in Late Antiquity was especially charged with the force of religion. The articles are divided into eight sections which examine the power of religion in literature, theurgical power over the divine, emperors and the deployment of religious power, limitations on the power of the ecclesiastical hierarchy, the use of the cross as a symbol of power, Rome and its transformation as a center of power, the power of religion in the barbarian west, and religious power in the communities of the east. This kaleidoscope of perspectives creates a richly illuminating volume that add a new social and political dimension to current debates about religion in Late Antiquity.

Late Antiquity witnessed a dramatic recalibration in the economy of power, and nowhere was this more pronounced than in the realm of religion. The transformations that occurred in this pivotal era moved the ancient world into the Middle Ages and forever changed the way that religion was practiced. The twenty eight studies in this volume explore this shift using evidence ranging from Latin poetic texts, to Syriac letter collections, to the iconography of Roman churches and Merowingian mortuary goods. They range in chronology from the late third through the early seventh centuries AD and apply varied theories and approaches. All converge around the notion that religion is fundamentally a discourse of power and that power in Late Antiquity was especially charged with the force of religion. The articles are divided into eight sections which examine the power of religion in literature, theurgical power over the divine, emperors and the deployment of religious power, limitations on the power of the ecclesiastical hierarchy, the use of the cross as a symbol of power, Rome and its transformation as a center of power, the power of religion in the barbarian west, and religious power in the communities of the east. This kaleidoscope of perspectives creates a richly illuminating volume that add a new social and political dimension to current debates about religion in Late Antiquity.

This book studies the complex attitude of late ancient Christians towards classical education. In recent years, the different theoretical positions that can be found among the Church Fathers have received particular attention: their statements ranged from enthusiastic assimilation to outright rejection, the latter sometimes masking implicit adoption. Shifting attention away from such explicit statements, this volume focuses on a series of lesser-known texts in order to study the impact of specific literary and social contexts on late ancient educational views and practices. By moving attention from statements to strategies this volume wishes to enrich our understanding of the creative engagement with classical ideals of education. The multi-faceted approach adopted here illuminates the close connection between specific educational purposes on the one hand, and the possibilities and limitations offered by specific genres and contexts on the other. Instead of seeing attitudes towards education in late antique texts as applications of theoretical positions, it reads them as complex negotiations between authorial intent, the limitations of genre, and the context of performance.

Janowitz sifts through the polemics to make sense of the daunting mosaic of religious belief and practice in Late Antiquity. Janowitz reveals how ritual practitioners held common assumptions about why their rituals worked and how to perform them. Icons of Power makes an important contribution to our understanding of society in Late Antiquity.

In Christianity, Empire, and the Making of Religion in Late Antiquity, Jeremy M. Schott examines the ways in which conflicts between Christian and pagan intellectuals over religious, ethnic, and cultural identity contributed to the transformation of Roman imperial rhetoric and ideology in the early fourth century C.E. During this turbulent period, which began with Diocletian's persecution of the Christians and ended with Constantine's assumption of sole rule and the consolidation of a new Christian empire, Christian apologists and anti-Christian polemicists launched a number of literary salvos in a battle for the minds and souls of the empire. Schott focuses on the works of the Platonist philosopher and anti- Christian polemicist Porphyry of Tyre and his Christian respondents: the Latin rhetorician Lactantius, Eusebius, bishop of Caesarea, and the emperor Constantine. Previous scholarship has tended to narrate the Christianization of the empire in terms of a new religion's penetration and conquest of classical culture and society. The present work, in contrast, seeks to suspend the static, essentializing conceptualizations of religious identity that lie behind many studies of social and political change in late antiquity in order to investigate the processes through which Christian and pagan identities were constructed. Drawing on the insights of postcolonial discourse analysis, Schott argues that the production of Christian identity and, in turn, the construction of a Christian imperial discourse were intimately and inseparably linked to the broader politics of Roman imperialism.

In Pagans and Christians in Late Antiquity, A.D. Lee documents the transformation of the religious landscape of the Roman world from one of enormous diversity of religious practices and creeds in the 3rd century to a situation where, by the 6th century, Christianity had become the dominant religious force. Using translated extracts from contemporary sources he examines the fortunes of pagans and Christians from the upheavals of the 3rd Century, through the dramatic events associated with the emperors Constantine, Julian and Theodosius in the 4th, to the increasingly tumultuous times of the 5th and 6th centuries, while also illustrating important themes in late antique Christianity such as the growth of monasticism, the emerging power of bishops and the development of pilgrimage, as well as the fate of other significant religious groups including Jews and Manichaeans. This new edition has been updated to include: additional documentary material, including newly published papyri an expanded chapter on the emperor Constantine greater attention to church controversies in the fourth and fifth centuries thoroughly updated references and further reading, taking into account developments in modern scholarship during the past fifteen years. Pagans and Christians in Late Antiquity is an invaluable resource for students of the late antique world, and of early Christianity and the early Church.

This is an unprecedented collection of nearly seventy Late Antique primary religious texts. These texts--all in new English translation and many appearing in English for the first time--represent every major religious current from the late first century until the rise of Islam. Produced through the efforts of thirty-six leading scholars in the field, they constitute a comprehensive view of religious practice in Late Antiquity. Religious life and performance during this period comprised diverse, often unusual practices. Philosophical ascent, magic, legal pronouncement, hymnography, dietary and sexual restriction, and rhetoric were all part of this deeply fascinating world. Religious and political identity often intertwined, as reflected in the Roman persecution of Christians. And a fluid boundary between religion and superstition was contested in daily life. Many practices, including ascetic training, crossed religious boundaries. Others, such as "incubation" at specific temples and certain divination rites, were distinctive practices of individual groups and orders. Intrinsically interesting, the practice of religion in the Late Antique also edifies modern-day religious life. As this volume shows, the origins of the contemporary Western religious terrain can be gleaned in this period. Rabbinic Judaism flourished and spread. Christianity developed still-important theological categories and structures. And even movements that did not survive intact--such as Neoplatonism and the once-powerful Manichaean churches--continue to influence religion today. This rich sourcebook includes discussions of asceticism, religious organization, ritual, martyrdom, religion's social implications, law, and theology. Its unique emphasis on practice and its inclusion of texts translated from lesser-known languages advance the study of religious history in several directions. A strong interdisciplinary orientation will reward scholars and students of religion, theology, gender studies, classical literatures, and history. Each text is accompanied by an introduction and a bibliography for further reading and research, making the book appropriate for use in any university or seminary classroom.

It is estimated that only a small fraction, less than 1 per cent, of ancient literature has survived to the present day. The role of Christian authorities in the active suppression and destruction of books in Late Antiquity has received surprisingly little sustained consideration by academics. In an approach that presents evidence for the role played by Christian institutions, writers and saints, this book analyses a broad range of literary and legal sources, some of which have hitherto been little studied. Paying special attention to the problem of which genres and book types were likely to be targeted, the author argues that in addition to heretical, magical, astrological and anti-Christian books, other less obviously subversive categories of literature were also vulnerable to destruction, censorship or suppression through prohibition of the copying of manuscripts. These include texts from materialistic philosophical traditions, texts which were to become the basis for modern philosophy and science. This book examines how Christian authorities, theologians and ideologues suppressed ancient texts and associated ideas at a time of fundamental transformation in the late classical world.