By Kenneth Mills, Anthony Grafton
This quantity explores non secular conversion in past due old and early medieval Europe at a time whilst the software of the concept that is vigorously debated. notwithstanding conversion was once generally represented through historic and early medieval writers as singular and in my opinion momentous psychological occasions, participants to this quantity locate sluggish and incomplete social tactics lurking in the back of their phrases. a mix of examples and methods will either motivate a deepening of professional wisdom and spark new considering throughout a number of sub-fields. The historic settings taken care of right here stretch from the Roman Hellenism of Justin Martyr within the moment century to the ninth-century courses of non secular and ethical correction by way of ingenious 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 ingenious issues of access. This targeted selection of essays through prime students, and the afterword by way of Neil McLynn, should still ignite conversations between scholars of spiritual conversion and comparable techniques of cultural interplay, diffusion, and alter either within the ancient sub-fields of overdue Antiquity and the Early center a long time and way past. This booklet is one in all collections of essays on spiritual conversion drawn from the actions of the Shelby Cullum Davis heart for historic stories at Princeton collage among 1999 and 2001. the opposite quantity, Conversion: outdated Worlds and New, can also be released through the college of Rochester Press. members: 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)
245-69. 90. , 2002), pp. 19099· 91. Gr. Naz. Gr. 2,; Can. Laod. 7; Bas. Ep. 188. Martin Wall raff, "Die Geschichte des Novatianismus seit dem vierten Jahrhundert im Osten," Journal 0/ Ancient Christianity I (1997): 257-63. 92. Bas. De Spirit. 22-23. 93. Dörrie, "Die Epiphanias-Predigt," pp. 4°9-11. 94. See Adelphius's "confession" that "there is no benefit from baptism for those who receive it for only continuous prayer can drive out the indwelling demon," at the "anti-Messalian" synod of Antioch in the early 380s; Photius Bib.
22-23. 93. Dörrie, "Die Epiphanias-Predigt," pp. 4°9-11. 94. See Adelphius's "confession" that "there is no benefit from baptism for those who receive it for only continuous prayer can drive out the indwelling demon," at the "anti-Messalian" synod of Antioch in the early 380s; Photius Bib. 52; Theod. 7; Caner, WanderingJ Begging Monks J pp. 83- 1 57. 95. A year earlier, while he was in the process of baptizing, ascetics and "poor" had "stoned" Gregory, Ep. 77. 1-3. 1-4. 96. See Richard Lim, "Converting the Unchristianizable: The Baptism 0/ Stage Performers in Late Antiquity," in this volume for the continuing exclusion of actors and other infamous persons.
15. Kpacru; and I-Ü~l<; are originally Stoie notions. Orig. De Princ. 3; Heinz Althaus, Die Heilslehre des heiligen Gregors von Nazianz (Münster, 1972), pp. 57-60 . 16. g. those of Plotinus and Iambliehus; see John F. Finamore, "Plotinus and Iambliehus on Magie and Theurgy," Dionysitts 17 (1999): 83-94; Sarah Iles Johnston, "Rising to the Oeeasion: Theurgieal Aseent in its Cultural Milieu," in Envisioning Magic: A Princeton Seminar and Symposium, ed. Peter Schäfer and Hans G. Kippenberg (Leiden, 1997), pp.