By Stephen Emmel, Johannes Hahn, Ulrich Gotter
Destruction of temples and their transformation into church buildings are significant symbols of overdue old switch in spiritual surroundings, socio-political approach, and public conception. Contemporaries have been conscious of those occasions' far-reaching symbolic importance and in their instant effect as demonstrations of political energy and spiritual conviction. Joined in any "temple-destruction" are the which means of the monument, activities taken, and next literary discourse. Paradigms of notion, particular pursuits, and kinds of expression of rather a variety of protagonists clashed. Archaeologists, historians, and historians of faith remove darkness from "temple-destruction" from varied views, analysing neighborhood configurations inside of better contexts, either nearby and imperial, that allows you to locate a suitable higher viewpoint in this phenomenon in the past due vintage stream "from temple to church".
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Extra resources for From Temple to Church: Destruction and Renewal of Local Cultic Topography in Late Antiquity (Religions in the Graeco-Roman World)
45 On the contrary, both religious traditions—or, better, one might say all three, for the formation of late antique Judaism comes about in the same environment46—were profoundly affected by the political realities of the times, and every question concerning religious change must be looked at with a keen sense of the impact of politics and political change in particular. How far we can distinguish a sphere of private piety and religious practice separable from that of public manifestations of religion is harder to say.
A mild doctrinal disagreement suffices to label the opponent a heretic, a larger one earning the term pagan or, in the case of some doctrinal tendencies, a Jew. These labels are terms of abuse, not sober historical or even theological description, and we will be prudent to regard them as evidence for the writer’s rhetorical strategy rather than for the self-identification of the targets, let alone some supposed objective fact. We should also bear in mind a second characteristic of Christian writing, its fondness for certain types of stories.
Science and Literature, in: P. ), Pluto’s Republic, London 1982, 42–61. M. Burstein et al. ), Current Issues and the Study of Ancient History (Publications of the Association of Ancient Historians 7), Claremont, CA, 2002, 45–67. , “Où le péché abondait, la grâce a surabondé”. Sur les lieux de culte dédiés aux saints dans l’Égypte des v e–viii e siècles, in: M. ), Le sacré et son inscription dans l’espace à Byzance et en Occident: études comparées (Byzantina Sorbonensia 18), Paris 2001, 235–249.