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By Averil Cameron

Many purposes will be given for the increase of Christianity in overdue antiquity and its flourishing within the medieval global. In asking how Christianity succeeded in changing into the dominant ideology within the unpromising situations of the Roman Empire, Averil Cameron turns to the improvement of Christian discourse over the 1st to 6th centuries A.D., investigating the discourse's crucial features, its results on current sorts of communique, and its eventual preeminence. students of overdue antiquity and common readers attracted to this important historic interval might be intrigued via her exploration of those influential adjustments in modes of communication.The emphasis that Christians put on language--writing, conversing, and preaching--made attainable the formation of a robust and certainly a totalizing discourse, argues the writer. Christian discourse was once sufficiently versatile for use as a public and political software, but even as for use to specific inner most emotions and emotion. Embracing the 2 opposing poles of good judgment and secret, it contributed powerfully to the slow reputation of Christianity and the faith's transformation from the passion of a small sect to an institutionalized global faith.

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Christianity and the Rhetoric of Empire: The Development of Christian Discourse (Sather Classical Lectures, Vol 55)

Many purposes will be given for the increase of Christianity in overdue antiquity and its flourishing within the medieval global. In asking how Christianity succeeded in changing into the dominant ideology within the unpromising conditions of the Roman Empire, Averil Cameron turns to the improvement of Christian discourse over the 1st to 6th centuries A.

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Extra resources for Christianity and the Rhetoric of Empire: The Development of Christian Discourse (Sather Classical Lectures, Vol 55)

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11 (cult); Celsus, ap. Origen, c. Cels. 34. Galen treated Christianity as a philosophical system; see Wilken, Christians as the Romans Saw Them, 72 ff. Page 23 Jews heard about Christian teaching as well as Christian community behavior, even if that was not necessarily what first drew them to convert. It is these early years that are of course the most difficult to understand. 27 But these developments, which are rightly seen as underscoring the importance of the decision of Constantine and his successors to support the church, could only have happened in the context of a long earlier evolution in the articulation of Christianity.

The latter sadly made itself felt in 1989. But in 1986, several months in this environment, detached from one's usual duties, was a stimulus as well as a privilege. During that time, and while I have been preparing the lectures for publication, I have had many opportunities to revise and refine my original ideas, although the chapters in this book still represent substantially the lectures as they were delivered. I should like to pay a particular tribute to the members of my graduate seminar at Berkeley, in particular Scott Bradbury, Maud Gleason, and Judith Evans-Grubbs, for Page xiii their continuing friendly interest and their very useful observations.

Paul the Hermit in the desert. Figure 1. The epitome of classical decline. Th. Couture, Les Romains de la décadence (detail). 18 Figure 2. A. Vivarini, The Birth of St. Augustine. 34 Figure 3. The Good Shepherd. 52 Figure 4. Head, colossal statue of Constantine the Great. 62 Figure 5. Provincial splendour: Aphrodisias, Tetrapylon. 77 Figure 6. The adolescent Virgin tended by angels. G. de Crayer. 99 Figure 7. Joachim and Anna, the parents of the Virgin. 101 Figure 8. Christ's descent into Hades.

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