By Jaclyn L. Maxwell
How did traditional humans and Church experts speak with one another in overdue antiquity and the way did this interplay have an effect on the approaches of Christianization within the Roman Empire? through learning the connection among the preacher and his congregation in the context of classical, city traditions of public conversing, this ebook explains a number of the purposes for the recognition of Christian sermons throughout the interval. Its concentrate on John Chrysostom's sermons permits us to determine how an informed church chief replied to and was once inspired via a congregation of standard Christians. As a preacher in Antioch, Chrysostom took nice care to show his classes to his congregation, which integrated a extensive cross-section of society. due to this, his sermons supply a desirable view into the range of ideals held by way of the laity, demonstrating that many of us will be actively engaged of their faith whereas disagreeing with their preacher.
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Additional info for Christianization and Communication in Late Antiquity: John Chrysostom and his Congregation in Antioch
Colloque de Cerisy-la-Salle (Paris 1987), esp. the outstanding contribution by J. Durand, reflecting on historical versus mythical change. For a survey of the various currents of thought in the field, beginning with the Presocratics, note J. de Vries, Forschungsgeschichte der Mythologie (Munich 1961); on classic twentieth-century theories: I. Strenski, Four Theories of Myth in the Twentieth Century: Cassirer, Eliade, Lévi-Strauss and Malinowski (Iowa City 1987, 1989²); J. Mohn, Mythostheorien (Munich 1998); and the fine survey by Csapo 2005.
Its ambiguity renders it extremely useful to those unwilling to define their terms very precisely. I prefer to use it cautiously; see the remarks by C. Stewart and R. ), Syncretism/Anti-syncretism: The Politics of Religious Synthesis (London and New York 1994) 1–26. On Cumont’s loose, quite untheorised, use of the term, note Motte 1999. 20 Cf. the welcome criticism of the idea that the epithet ὕψιστος implies a pagan tendency towards monotheism by N. Belayche, Hypsistos. Une voie de l’exaltation des dieux dans le polythéisme gréco-romain, ARG 7 (2005) 34–55.
10 PBerol. L. ) 424–29, no. 96 = Totti no. 12, l. 13 (IIIp). The supplement is by L. Fahz. 11 The oracle is preserved only in Cod. Vindob. 130 and Cod. Laur. 37; the addressee is Timaenetus (probably IIp). The text is most conveniently to be found as Totti no. 60. On the later oracles of Apollo, see now A. Busine, Paroles d’Apollon: pratiques et traditions oraculaires dans l’Antiquité tardive. RGRW 156 (Leyden 2005), though, as far as I can see, she seems to have missed this one. Milet. 7, 205b = her cat.