Violence in ancient Christianity : victims and perpetrators /
Violence in ancient Christianity : victims and perpetrators /
edited by Albert C. Geljon, Riemer Roukema.
- 1 online resource (viii, 252 pages)
- Vigiliae Christianae, Supplements ; 125 .
- Vigiliae Christianae, Supplements 125. Vigiliae Christianae Supplements Online, ISBN: 9789004308961. .
Includes bibliographical references and index.
Front Matter / Introduction / Religious Violence between Greeks, Romans, Christians and Jews / Violence against Christians and Violence by Christians in the First Three Centuries: Direct Violence, Cultural Violence and the Debate about Christian Exclusiveness / Eusebius’ View on Constantine and His Policy / Avenging Julian. Violence against Christians during the Years 361–363 / Attraction and Hatred. Relations between Jews and Christians in the Early Church / Violence in the Early Years of Cyril of Alexandria’s Episcopate / Priscillian of Avila’s Liber ad Damasum and the Inability to Handle a Conflict / Quid dicam de vindicando vel non vindicando? (Ep. 95, 3). Augustine’s Legitimation of Coercion in the Light of His Roles of Mediator, Judge, Teacher and Mystagogue / Repression von Häretikern und anderen religiösen Gruppierungen im späteren Altertum, in der Sprache widerspiegelt / Reception and Interpretation of Jesus’ Teaching of Love for Enemies in Ancient Christianity / Indexes / Albert C. Geljon and Riemer Roukema -- Albert C. Geljon and Riemer Roukema -- Jan N. Bremmer -- Danny Praet -- Fred Ledegang -- Hans C. Teitler -- F.J. Elizabeth Boddens Hosang -- Hans van Loon -- Joop van Waarden -- Paul van Geest -- Gerard Bartelink -- Riemer Roukema -- Albert C. Geljon and Riemer Roukema.
Available to subscribing member institutions only.
Ancient Christianity had an ambivalent stance toward violence. Jesus had instructed his disciples to love their enemies, and in the first centuries Christians were proud of this lofty teaching and tried to apply it to their persecutors and to competing religious groups. Yet at the same time they testify to their virulent verbal criticism of Jews, heretics and pagans, who could not accept the Christian exclusiveness. After emperor Constantine had turned to Christianity, Christians acquired the opportunity to use violence toward competing groups and pagans, even though they were instructed to love them personally and Jewish-Christian relationships flourished at grass root level. General analyses and case studies demonstrate that the fashionable distinction between intolerant monotheism and tolerant polytheism must be qualified.
Nine contributions in English and 1 in German.
9789004274907
10.1163/9789004274907 DOI
2014013687
30 - 600
Violence--Religious aspects--Christianity.
Church history--Primitive and early church, ca. 30-600.
Church history--Primitive and early church.
Violence--Religious aspects--Christianity.
BT736.15 / .V494 2014
270.1
Includes bibliographical references and index.
Front Matter / Introduction / Religious Violence between Greeks, Romans, Christians and Jews / Violence against Christians and Violence by Christians in the First Three Centuries: Direct Violence, Cultural Violence and the Debate about Christian Exclusiveness / Eusebius’ View on Constantine and His Policy / Avenging Julian. Violence against Christians during the Years 361–363 / Attraction and Hatred. Relations between Jews and Christians in the Early Church / Violence in the Early Years of Cyril of Alexandria’s Episcopate / Priscillian of Avila’s Liber ad Damasum and the Inability to Handle a Conflict / Quid dicam de vindicando vel non vindicando? (Ep. 95, 3). Augustine’s Legitimation of Coercion in the Light of His Roles of Mediator, Judge, Teacher and Mystagogue / Repression von Häretikern und anderen religiösen Gruppierungen im späteren Altertum, in der Sprache widerspiegelt / Reception and Interpretation of Jesus’ Teaching of Love for Enemies in Ancient Christianity / Indexes / Albert C. Geljon and Riemer Roukema -- Albert C. Geljon and Riemer Roukema -- Jan N. Bremmer -- Danny Praet -- Fred Ledegang -- Hans C. Teitler -- F.J. Elizabeth Boddens Hosang -- Hans van Loon -- Joop van Waarden -- Paul van Geest -- Gerard Bartelink -- Riemer Roukema -- Albert C. Geljon and Riemer Roukema.
Available to subscribing member institutions only.
Ancient Christianity had an ambivalent stance toward violence. Jesus had instructed his disciples to love their enemies, and in the first centuries Christians were proud of this lofty teaching and tried to apply it to their persecutors and to competing religious groups. Yet at the same time they testify to their virulent verbal criticism of Jews, heretics and pagans, who could not accept the Christian exclusiveness. After emperor Constantine had turned to Christianity, Christians acquired the opportunity to use violence toward competing groups and pagans, even though they were instructed to love them personally and Jewish-Christian relationships flourished at grass root level. General analyses and case studies demonstrate that the fashionable distinction between intolerant monotheism and tolerant polytheism must be qualified.
Nine contributions in English and 1 in German.
9789004274907
10.1163/9789004274907 DOI
2014013687
30 - 600
Violence--Religious aspects--Christianity.
Church history--Primitive and early church, ca. 30-600.
Church history--Primitive and early church.
Violence--Religious aspects--Christianity.
BT736.15 / .V494 2014
270.1