By Candida R. Moss
The significance of martyrdom for the unfold of Christianity within the first centuries of the typical period is a query of tolerating curiosity. during this leading edge new examine, Candida Moss bargains a considerably new heritage of martyrdom within the first and moment centuries that demanding situations conventional understandings of the unfold of Christianity and rethinks the character of Christian martyrdom itself. Martyrdom, Moss exhibits, used to be no longer a unmarried suggestion, theology, or perform: there have been varied views and understandings of what it intended to die for Christ. starting with an summary of old Greek, Roman, and Jewish rules approximately dying, Moss demonstrates that there have been many cultural contexts in which early Christian perspectives of martyrdom have been a great deal at domestic. She then indicates how unique and diverging theologies of martyrdom emerged in numerous historic congregations. within the strategy she reexamines the authenticity of early Christian tales approximately martyrs and calls into query the dominant scholarly narrative in regards to the unfold of martyrdom within the historic international.
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Extra info for Ancient Christian Martyrdom: Diverse Practices, Theologies and Traditions
While neither Irenaeus nor the Letter of the Churches of Vienne and Lyons can be as securely tied to Gaul as scholars have claimed, both reflect a distinctive theological perspective and view of martyrdom. The Letter of the Churches 20 Introduction of Vienne and Lyons demonstrates how the charisma of the martyrs could be harnessed for the promotion of church unity and the denouncement of heresy and exemplifies the way in which martyrs could be used to form not only the Christian self, but the church writ large.
While the use of marital language continues throughout the play, Antigone’s affair with death remains ambiguous. Her early speeches invoke the language of romance, but as events unfold her tone grows embittered. As she approaches death and thinks on how she has cast aside marriage and motherhood, she grieves over the “bridal-chamber” of her death and the marriage joys lost (821–60). Her initial passion for death, betrayed by the brashness of her conduct, gives way, in the final analysis, to sorrow and mourning.
This philosophical martyrdom, we will see, relied heavily on the exemplar of the noble death of the philosopher and functioned as part of early Christian philosophical discourse. Chapter 4 moves to Gaul, from the center to the margins of the Roman empire, and examines the famed Letter of the Churches of Vienne and Lyons in dialogue with the writings of (in)famous heresiologist Irenaeus of Lyons. While neither Irenaeus nor the Letter of the Churches of Vienne and Lyons can be as securely tied to Gaul as scholars have claimed, both reflect a distinctive theological perspective and view of martyrdom.