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Late Antiquity witnessed a dramatic recalibration in the economy of
power, and nowhere was this more pronounced than in the realm of
religion. The transformations that occurred in this pivotal era
moved the ancient world into the Middle Ages and forever changed
the way that religion was practiced. The twenty eight studies in
this volume explore this shift using evidence ranging from Latin
poetic texts, to Syriac letter collections, to the iconography of
Roman churches and Merowingian mortuary goods. They range in
chronology from the late third through the early seventh centuries
AD and apply varied theories and approaches. All converge around
the notion that religion is fundamentally a discourse of power and
that power in Late Antiquity was especially charged with the force
of religion. The articles are divided into eight sections which
examine the power of religion in literature, theurgical power over
the divine, emperors and the deployment of religious power,
limitations on the power of the ecclesiastical hierarchy, the use
of the cross as a symbol of power, Rome and its transformation as a
center of power, the power of religion in the barbarian west, and
religious power in the communities of the east. This kaleidoscope
of perspectives creates a richly illuminating volume that add a new
social and political dimension to current debates about religion in
Late Antiquity.
Late Antiquity witnessed a dramatic recalibration in the economy of
power, and nowhere was this more pronounced than in the realm of
religion. The transformations that occurred in this pivotal era
moved the ancient world into the Middle Ages and forever changed
the way that religion was practiced. The twenty eight studies in
this volume explore this shift using evidence ranging from Latin
poetic texts, to Syriac letter collections, to the iconography of
Roman churches and Merowingian mortuary goods. They range in
chronology from the late third through the early seventh centuries
AD and apply varied theories and approaches. All converge around
the notion that religion is fundamentally a discourse of power and
that power in Late Antiquity was especially charged with the force
of religion. The articles are divided into eight sections which
examine the power of religion in literature, theurgical power over
the divine, emperors and the deployment of religious power,
limitations on the power of the ecclesiastical hierarchy, the use
of the cross as a symbol of power, Rome and its transformation as a
center of power, the power of religion in the barbarian west, and
religious power in the communities of the east. This kaleidoscope
of perspectives creates a richly illuminating volume that add a new
social and political dimension to current debates about religion in
Late Antiquity.
This book assembles eighteen studies by internationally renowned
scholars that epitomize the latest and best advances in research on
the greatest polymath in Latin Christian antiquity, Jerome of
Stridon (c.346-420) traditionally known as "Saint Jerome." It is
divided into three sections which explore topics such as the
underlying motivations behind Jerome's work as a hagiographer,
letter-writer, theological controversialist, translator and exegete
of the Bible, his linguistic competence in Greek, Hebrew, and
Syriac, his relations to contemporary Jews and Judaism as well as
to the Greek and Latin patristic traditions, and his reception in
both the East and West in late antiquity down through the
Protestant Reformation. Familiar debates are re-opened, hitherto
uncharted terrain is explored, and problems old and new are posed
and solved with the use of innovative methodologies. This
monumental volume is an indispensable resource not only for
specialists on Jerome but also for students and scholars who
cultivate interests broadly in the history, religion, society, and
literature of the late antique Christian world.
From September 394 to early January 395, seven monks from Rufinus
of Aquileia's monastery on the Mount of Olives made a pilgrimage to
Egypt to visit locally renowned monks and monastic communities.
Shortly af ter their return to Jerusalem, one of the party, whose
identity remains a mystery, wrote an engaging account of this trip.
Although he cast it in the form of a first-person travelogue, it
reads more like a book of mira cles that depicts the great
fourth-century Egyptian monks as prophets and apostles similar to
those in the Bible. This work was composed in Greek, yet it is best
known today as Historia monachorum in Aegypto (In quiry about the
Monks in Egypt), the title of the Latin translation of this work
made by Rufinus, the pilgrim-monks' abbot. The Historia monachorum
is one of the most fascinating, fantastical, and enigmatic pieces
of literature to survive from the patristic period. In both its
Greek original and Rufinus's Latin translation it was one of the
most popular and widely disseminated works of monastic hagi ography
during Late Antiquity and the Middle Ages. Modern scholars value it
not only for its intrinsic literary merits but also for its status,
alongside Athanasius's Life of Antony, the Pachomian dossier, and
other texts of this ilk, as one of the most important primary
sources for mo nasticism in fourth-century Egypt. Rufinus's
Historia monachorum is presented here in English transla tion in
its entirety. The introduction and annotations situate the work in
its literary, historical, religious, and theological contexts.
In the late fourth and early fifth centuries, during a fifty-year
stretch sometimes dubbed a Pauline "renaissance" of the western
church, six different authors produced over four dozen commentaries
in Latin on Paul's epistles. Among them was Jerome, who commented
on four epistles (Galatians, Ephesians, Titus, Philemon) in 386
after recently having relocated to Bethlehem from Rome. His
commentaries occupy a time-honored place in the centuries-long
tradition of Latin-language commenting on Paul's writings. They
also constitute his first foray into the systematic exposition of
whole biblical books (and his only experiment with Pauline
interpretation on this scale), and so they provide precious insight
into his intellectual development at a critical stage of his early
career before he would go on to become the most prolific biblical
scholar of Late Antiquity. This monograph provides the first
book-length treatment of Jerome's opus Paulinum in any language.
Adopting a cross-disciplinary approach, Cain comprehensively
analyzes the commentaries' most salient aspects-from the inner
workings of Jerome's philological method and engagement with his
Greek exegetical sources, to his recruitment of Paul as an
anachronistic surrogate for his own theological and ascetic special
interests. One of the over-arching concerns of this book is to
explore and to answer, from multiple vantage points, a question
that was absolutely fundamental to Jerome in his fourth-century
context: what are the sophisticated mechanisms by which he
legitimized himself as a Pauline commentator, not only on his own
terms but also vis-a-vis contemporary western commentators?
Prior to the middle of the fourth century, the exegesis of St. Paul
had been monopolized by Greek and Syriac commentators. Then, in the
space of half a century (c. 360 - c. 409), there appeared no less
than 52 commentaries by six different Latin authors. This sudden
flurry of literary activity has been dubbed the western
"Renaissance of Paul." Jerome's commentaries on four Pauline
epistles (Galatians, Ephesians, Titus, Philemon), which he composed
in 386 shortly after establishing himself in Bethlehem, occupy a
central place in this relatively short but prolific segment of the
history of Pauline exegesis in Latin. Jerome was the greatest
biblical scholar of the ancient Latin church, and his Commentary on
Galatians is one of the crowning achievements of his illustrious
career. It far outclasses the five other contemporary Latin
commentaries on Galatians in its breadth of classical and patristic
erudition, Hebrew and Greek textual criticism of the Bible, and
expository thoroughness. It is unique also because it is the only
one of the Latin commentaries to make the Greek exegetical
tradition its main point of reference. Jerome's Commentary in fact
preserves, in one form or another, a treasure-trove of otherwise
lost Greek exegesis, particularly Origen's Commentary on Galatians,
from which he worked very closely when composing his own work.
Jerome's Commentary on Galatians is presented here in English
translation in its entirety. The introduction and notes situate the
Commentary in its historical, exegetical, and theological contexts
and also provide extensive coverage of ancient and modern scholarly
debates about the interpretation of Paul's epistle. ABOUT THE
TRANSLATOR: Andrew Cain is associate professor of classics at the
University of Colorado at Boulder. He has published widely on
Jerome and other late Latin writers. He has authored The Letters of
Jerome: Asceticism, Biblical Exegesis, and the Construction of
Christian Authority in Late Antiquity and has co-edited Jerome of
Stridon: His Life, Writings, and Legacy as well as The Power of
Religion in Late Antiquity.
Interpreting rock movies details the reaction to British and
American pop films during the 1950s and 1960s. By examining the
British reception of films such as Rock Around the Clock, Love Me
Tender, A Hard Day's Night and Summer Holiday, the book provides a
valuable insight into British film criticism, teenage culture
during the 1950s and 1960s and the generic status of rock
films/teen movies and cultural hierarchies. This book not only
contains an extensive account of how the film and music press
reacted to rock'n'roll films, but also fully explores issues about
taste and distinction within reviewing practices. The movie output
of Elvis Presley, the Beatles, Cliff Richard and numerous others is
located within the context of popular music during the 1950s and
1960s, the British and American film industries at a time of
transition, fears over Americanisation and juvenile delinquency,
family entertainment and fan culture.
Jerome's Epitaph on Saint Paula (Epitaphium Sanctae Paulae) is one
of the most famous writings by one of the most prolific authors in
all of Latin antiquity. Composed in 404, it is an elaborate eulogy
commemorating the life of Paula (347-404), a wealthy Christian
widow from Rome who renounced her senatorial status and embraced a
lifestyle of ascetic self-discipline and voluntary poverty. She
used her vast inherited fortune to fund various charitable causes
and to co-found with Jerome, in 386, a monastic complex in
Bethlehem which was equipped with a hostelry for Christian
pilgrims. The Epitaphium is one of the core primary texts on female
spirituality (both real and idealized) in Late Antiquity, and it
also is one of Jerome's crowning literary achievements, yet until
now it has not received the depth of scholarly analysis that only a
proper commentary can afford. This book presents the first
full-scale commentary on this monumental work in any language. Cain
accesses a very extensive array of ancient sources to fully
contextualize the Epitaphium and he comprehensively addresses
stylistic, literary, historical, topographical, theological,
text-critical and other issues of interpretive interest, including
relevant matters of Hebrew, Greek, and Latin philology.
Considerable effort also is expended on extricating the elusive
Paula of history from the sticky web of Jerome's idealized
hagiographic construct of her. Accompanying the commentary is an
introduction which situates the Epitaphium in the broader context
of its author's life and work and exposes its various
propagandistic dimensions. The critical Latin text and the
facing-page translation will make the Epitaphium more accessible
than ever before and will provide a reliable textual apparatus for
future scholarship on this key Hieronymian writing.
In the centuries following his death, Jerome (c.347-420) was
venerated as a saint and as one of the four Doctors of the Latin
church. In his own lifetime, however, he was a severely
marginalized figure whose intellectual and spiritual authority did
not go unchallenged, at times not even by those in his inner
circle. His ascetic theology was rejected by the vast majority of
Christian contemporaries, his Hebrew scholarship was called into
question by the leading Biblical authorities of the day, and the
reputation he cultivated as a pious monk was compromised by
allegations of moral impropriety with some of his female disciples.
In view of the extremely problematic nature of his profile, how did
Jerome seek to bring credibility to himself and his various causes?
In this book, the first of its kind in any language, Andrew Cain
answers this crucial question through a systematic examination of
Jerome's idealized self-presentation across the whole range of his
extant epistolary corpus. Modern scholars overwhelmingly either
access the letters as historical sources or appreciate their
aesthetic properties. Cain offers a new approach and explores the
largely neglected but nonetheless fundamental propagandistic
dimension of the correspondence. In particular, he proposes
theories about how, and above all why, Jerome used individual
letters and letter-collections to bid for status as an expert on
the Bible and ascetic spirituality.
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