By Kenneth Mills, Anthony Grafton
This quantity explores spiritual conversion in overdue old and early medieval Europe at a time while the application of the idea that is vigorously debated. even though conversion was once usually represented via historical and early medieval writers as singular and in my opinion momentous psychological occasions, members to this quantity locate sluggish and incomplete social approaches lurking in the back of their phrases. a mix of examples and ways will either motivate a deepening of expert wisdom and spark new considering throughout numerous sub-fields. The historic settings handled the following stretch from the Roman Hellenism of Justin Martyr within the moment century to the ninth-century courses of non secular and ethical correction via creative Carolingian reformers. Baptismal orations, funerary inscriptions, Christian narratives in regards to the conversion of stage-performers, a bronze statue of Constantine, early Byzantine ethnographic writings, and re-located relics are one of the book's creative issues of access. This centred selection of essays via prime students, and the afterword by means of Neil McLynn, should still ignite conversations between scholars of non secular conversion and similar procedures of cultural interplay, diffusion, and alter either within the historic sub-fields of past due Antiquity and the Early center a while and well past. This publication is one among collections of essays on non secular conversion drawn from the actions of the Shelby Cullum Davis heart for historic reports at Princeton college among 1999 and 2001. the opposite quantity, Conversion: previous Worlds and New, can be released through the collage of Rochester Press. participants: SUSAN ELM, ANTHONY GRAFTON, RICHARD LIM, REBECCA LYMAN, MICHAEL MAAS, NEIL McLYNN, KENNETH generators, ERIC REBILLARD, JULIA M. H. SMITH, RAYMOND VAN DAM.
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Additional resources for Conversion in Late Antiquity and the Early Middle Ages: Seeing and Believing (Studies in Comparative History)
P. 479); Helmut Häusle, Das Denkmal als Garant des Nachruhms: Beitrage zur Geschichte und Thematik eines Motivs in lateinischen Inschriften} Zetemata 75 (Munich, 1980), pp. 4 1 -91. 29. The literature and body of evidence are vast; I am focusing here on Asia Minor in late antiquity. Stephen Mitchell, Anatolia: Land} Men} and Gods in Asia Minor, vol. I (Oxford, 1993), pp. 187-97; A. Hoelder, F. Pichler, and G. , Tituli Asiae Minoris} 5 vols. (Vienna, 190178), 2, nos. 1296, 1299; or the following: "whosoever lays his heavy hands on this stele, may he leave behind his children as orphans, his wife a widow, and his household a desert" (TAM I, no.
Christopher A. Faraone and Dirk Obbink (New York, 1991), pp. 33-59· 30. Mitchell, Anatolia} 1:2°7-17. 3 I. Georg Petzl} Die Beichtinschriften im römischen Kleinasien und der Fromme und Gerechte Gott (Opladen, 1998); Susanna Elm, "'Pierced by Bronze Needles': Anti-Montanist Charges of Ritual Stigmatization in Their FourthCentury Context," Journal of Early Christian Studies 4 (1996): 418-20. 32. For example, curses that bind ("weigh down") the victim or dissolve hirn; see Fritz Graf, Gottesna'he und Schadenzauber: Die Magie in der griechischrömischen Antike (Munich, 1996), pp.
Emmanuel Amand de Mendieta, 32 SEEING AND BELIEVING Fatalisme et liberte dans Fantiquite grecque: Recherehes sur la survivance de Fargumentation morale anti/ataliste de Carneade chez les philosophes grecs et les theologiens chdtiens des quatre premiers siecles (Louvain, 1945), pp. 55-71; Junod, Origene, pp. 38, 58-59; Scott, Origen, pp. 76-1°3. 62. Plot. Enn. 6, 18-2 4. 63. Orig. Philoc. 20; Sei. in ps. 68; Junod, Origene, pp. 54-60. For the widespread notion of the heavenly book, apparently derived from Babylonian sources, see Koep, Das himmlische Buch, 3-49.