By Éric Rebillard
For too lengthy, the examine of non secular lifestyles in overdue Antiquity has depended on the idea that Jews, pagans, and Christians have been principally discrete teams divided by way of transparent markers of trust, ritual, and social perform. extra lately, besides the fact that, a starting to be physique of scholarship is revealing the measure to which identities within the overdue Roman global have been fluid, blurred via ethnic, social, and gender transformations. Christianness, for instance, was once just one of a plurality of identities to be had to Christians during this period.
In Christians and Their Many Identities in overdue Antiquity, North Africa, 200–450 CE, Éric Rebillard explores how Christians in North Africa among the age of Tertullian and the age of Augustine have been selective in deciding on as Christian, giving salience to their spiritual identification merely intermittently. through transferring the point of interest from teams to members, Rebillard extra greatly questions the life of bounded, sturdy, and homogeneous teams in response to Christianness. In emphasizing that the intermittency of Christianness is structurally constant within the daily life of Christians from the tip of the second one to the center of the 5th century, this booklet opens an entire diversity of recent questions for the certainty of a very important interval within the historical past of Christianity.
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Additional resources for Christians and Their Many Identities in Late Antiquity, North Africa, 200-450 CE
This case confirms that local initiatives were not always pursued by the governor. However, the Christians were probably arrested and held in prison for some time. 8 The Years 197 and 198 The years 197 and 198 were marked by more dramatic incidents. The proconsul for 197–198, whose name is not known, did not share the attitude of his predecessor Cingius Severus. When Tertullian wrote the Ad martyras, probably in the summer of 197, some Christians were in prison awaiting execution. He calls them benedicti martyres designati (mart.
2). However, he himself defends a much broader understanding of idolatry as the worship of demons, such that “every sin is called idololatria, because it is directed against God, and every thing directed against God is in fact a service to the demons” (Van Winden 1982: 113). These claims occasion tensions between Tertullian and his audience and allow us an opportunity to examine the justifications, as he chooses to refute them, that are offered in response to his challenges. The first part of the treatise deals with questions related to the exercise of occupations.
32 and 33). 10 Hilarianus the Persecutor (202–203) We have no evidence that there were trials of Christians in Carthage between 198 and 202, when P. Aelius Hilarianus was made acting governor in place of Minucius Opimianus (Birley 1992: 46). 11 James Rives (1996) has made a thorough examination of Hilarianus’s motivations. Both his decision to accept the charge against the Christians, and the harsh punishment he inflicted on them indicate that he viewed Christianity as a serious problem. This is corroborated by further evidence of his religious conservatism.
Christians and Their Many Identities in Late Antiquity, North Africa, 200-450 CE by Éric Rebillard