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Series:

Jonathan P. Stanfill

feared that they might lure some of his own congregation into the Arian camp. 25 In all likelihood, these gatherings also served to strengthen the communal identity for Constantinople’s marginalised Arians. The Arians used these ritual gatherings to engage in factional polemics as well. For, in addition

Series:

Yannis Papadogiannakis

Explaining the workings of emotional regimes, Riis and Woodhead note: By means of ritual, symbolism, and living examples, religious emotional regimes embody normative patterns of feeling and relating that shape both personal and collective life. Such emotional ordering is not static. It is constantly

Series:

Samantha L. Miller

three locations, but I will emphasise the North-American version of the phenomenon because culturally North America is my own context and thus the one to which I can speak best. Deliverance is the ritual whereby a person who is afflicted by a demon may be “delivered,” or set free, from that demon

Series:

Samuel Pomeroy

fulfillment of prophecy over against the vain guises of Greek oracles’ attempts to do the same. 76 Popularising Iamblichan notions of sacrifice, ritual, and statue veneration, Julian had attempted to revive the statue of Apollo at Daphne as a source of revelation to guide the empire. He thus reopened the

Series:

Chris L. de Wet and Wendy Mayer

anthropology and ritual studies. 25 Kalleres shows how diabolisation, and the rituals surrounding it, functioned as a technique to negotiate and affirm structures of Christian power and authority in late-antique society. All three studies noted above highlight various aspects about the Christianisation of

Series:

Chris L. de Wet

health. But it may also be that, as with ps.-Clement, the suffering incurred by practices of self-mortification repel demons—in the very least, Chrysostom is clear that the practice of virtue makes one resistant to demons, as Samantha Miller proves in her own chapter. In effect, fasting becomes a ritual

Series:

Jessica Wright

embodied ritual acts, can be understood, as “a system for the regulation and control of bodies.” 22 Consensus on this point is a product of the “corporeal” turn that late antique studies took, following the seminal work of Peter Brown and Aline Rousselle in the 1980s. 23 Christianity was a religion that

Series:

Wendy Mayer

audience was negligible. 21 That is, that because the local Jewish community was so vibrant and their rituals and practices so attractive, or, alternatively, judaizing itself so normative, Chrysostom was unsuccessful in rooting out an entrenched habitus . 22 The implication of this majority position

Series:

Justin M. Pigott

Bishops: Army, Church, and State in the Age of Arcadius and Chrysostom (Oxford: Oxford University Press, 1990), 209–10; Tiersch, Johannes Chrysostomus , 135–51. 3 Peter Van Nuffelen, “Playing the Ritual Game in Constantinople (379–457),” in Two Romes: Rome and Constantinople in Late Antiquity , ed

Series:

Peter C. Moore

discusses rituals that promoted “cohesion” in Chrysostom’s “religious community.” 81 See section 5.1.3, Moore, “Gold without Dross,” 205–209, and “Deploying Emotional Intelligence.” 82 PG 57.236.13–14; trans. NPNF 1, 10.100. 83 PG 57.236.15–18; trans. NPNF 1, 10.100. 84 PG 57.236.19; trans. NPNF 1