By Bart D. Ehrman, Andrew S. Jacobs
Christianity in past due Antiquity, 300-450 C.E.: A Reader collects basic resources of the early Christian global, from the final "Great Persecution" less than the Emperor Diocletian to the Council of Chalcedon within the mid-fifth century. in this interval Christianity rose to prominence within the Roman Empire, constructed new notions of sanctity and heresy, and unfold past the Mediterranean global. This reader contains regular texts--from authors reminiscent of Athanasius, Augustine, and Eusebius--in the latest translations and in addition contains much less frequent texts, a few of which look in English translation for the 1st time. offered of their entirety or in lengthy excerpts, the texts are prepared thematically and canopy such themes as orthodoxy, conversion, asceticism, and artwork and structure. The editors offer introductions for every bankruptcy, textual content, and photo, situating the decisions traditionally, geographically, and intellectually. Christianity in past due Antiquity, 300-450 C.E.: A Reader highlights the ways that faith and tradition have been at the same time reworked in this an important historic interval. perfect for classes in Early Christianity, Christianity in overdue Antiquity, and background of Christianity, this reader is a wonderful spouse to Bart D. Ehrman's After the recent testomony (OUP, 1998) and a great source for students.
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Extra info for Christianity in Late Antiquity, 300-450 C.E.: A Reader
A n d Constantine, so that he might avoid Severus as he was passing through Italy, crossed the Alps with the greatest possible speed, having killed the post horses behind him, and came to his father at Bononia, which the Gauls previously called Gesoriacum. After his victory over the Picts, his father Constantius died at York and Constantine, by the will of all the soldiers, was made Caesar. , Maximinus Daia]. Maximinus was given rule over Oriens, and Galerius kept for himself Illyricum, Thrace, and Bithynia.
Julian's attempts to de-Christianize the Roman Empire are presented in his own terms through his letters on religion and from the perspective of the Christian hymnographer Ephraim. Finally, a funeral oration for Theodosius I by Bishop Ambrose of Milan gives a sense of how Christianity not only became intertwined with the imperial house, but sought to exert religious authority over the person of the emperor. A l l of these writings give a sense of the urgency with which emperors and bishops, Christians and pagans, viewed the growing link between "church" and "state" in the later Roman Empire.
Gratian (reign 367-83) officially renounced the title of Pontifex Maximus, the imperial guardianship of pagan priesthoods. The Theodosian dynasty (beginning with the ascent of Theodosius I in 378 and ending with the death of his grandson Theodosius II in 450) further united imperial and Christian religious concerns. Under the Theodosians, Christianity became, for all intents and purposes, the official religion of the empire; pagan sacrifice and worship were outlawed, and heretics were subject to civil liabilities (see Chapter 4).