By Jan Willem Drijvers, John Watt
This quantity bargains with a number of figures of non secular authority in Christianity in the course of past due antiquity and the early heart a while, and seeks to light up the best way the fight for non secular effect developed with alterations in church and society. a few literary images are tested, pictures which, in a variety of literary genres, are themselves designed to set up and propagate the authority of the folks whose lives and actions they describe. The series starts off with visionary and prophetic figures of the second one and 3rd centuries, proceeds via a number of stories from the fourth century to the ability of holy folks, strikes directly to Syriac photographs of the 5th to 7th centuries, and ends with the death of the authority of the holy guy within the 8th.
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Extra resources for Portraits of Spiritual Authority: Religious Power in Early Christianity, Byzantium and the Christian Orient
The Corifessions thus portrays Monica, with all her educational deficiencies, as fully worthy to participate in the experience at Ostia with Augustine. As son and mother here ponder what the eternal life of the saints might be like, they reach out in thought and together touch the eternal wisdom, as Augustine puts it. 94 The scene in the Corifessions depicting the Ostia "vision" represents in story form the Cassiciacum dialogues' injunction to "embrace Wisdom": here, Monica, despite her lack of education, achieves the summit of the philosopher's quest.
32. 51. fossions only after Augustine leaves her weeping on the shores of North Africa as he sails away to Italy. Once Monica could renounce her all-too-human desire for long life, and for Augustine to marry and have children (the physical route to immortality), she could become a new, spiritualized mother. She is now fit to share the vision at Ostia with Augustine and to be represented as engaging in philosophical discussions with him and his friends. She has been born to a new life and, more importantly for future readers, she has been granted a new representation.
The views of the author of Hebrews may be more Philonic in their Platonic colouring and use of allegory, but they are not representative and no more sympathetic to Philo's defence of the Law. 56 Epiphanius, Haer. 9. B. LOGAN to preserve the Old Testament as scripture, while relieving them of the awkwardness of the ceremonial law and primitive code of retribution, and solving the problem of the apparent impotence of their God and his latest messiah. In his recent book, The Rise if Christianity, Stark intriguingly argues that Jews did not cease to be attracted to Christianity after the first century, but continued as a significant source of Christian converts as late as the fourth century:,7 Conversely, Valentinus' "biblical Platonism" and appeal to Paul's theological program as an alternative to the more Jewish-Christian tendencies of earlier Egyptian Christianity offered a new perspective to Christians disowned by Jews and devastated by Jewish persecution.
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