By Jörg Rüpke
A complete remedy of the numerous symbols and associations of Roman faith, this spouse locations some of the spiritual symbols, discourses, and practices, together with Judaism and Christianity, right into a better framework to bare the sprawling panorama of the Roman faith.
- An leading edge creation to Roman faith
- Approaches the sphere with a spotlight at the human-figures rather than the gods
- Analyzes spiritual alterations from the 8th century BC to the fourth century advert
- Offers the 1st background of spiritual motifs on cash and household/everyday utensils
- Presents Roman faith inside its cultural, social, and historic contexts
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Additional resources for A Companion to Roman Religion
Second, he expanded the logic through demonstration that ancient “pagans” trumped Roman Catholics because the former had rejected allegedly odious aspects of their rituals while the latter had remained perversely mired in their allegedly odious rituals. ” For example, Numa and the religion traditionally ascribed to him appears frequently, notably in his chapter 4 (Middleton’s emphasis): “As to that celebrated act of Popish idolatry, the adoration of the host, I must confess that I cannot find the least resemblance of it in any part of the Pagan worship .
We can cautiously assert that there was an overall tendency toward that which Isidore of Seville exemplifies, the promiscuous use of handbooks and lack of ACTC02 24/04/2007 04:49PM Page 16 16 C. Robert Phillips, III acquaintance with those handbooks’ sources. To return and recapitulate, Labeo points to substantial scholarly interest in Roman religion, an interest which his contemporary Censorinus may have shared through demonstrable use of Suetonius’ lost De anno Romanorum (On the Year of the Romans), but they remain the sole exemplars of such interest in his era, and this accords with the period’s general tendencies and contrasts with earlier eras.
In the long process of its expansion and working, the religious practices of the center were exported, in particular the cult of the living or dead emperors and the cult of the dominating institutions, the “goddess Rome” (dea Roma) or the “Genius of the senate” (Genius senatus). This was part of the representation of Roman power to its subjects (see chapter 22), but at the same time it offered space for the activities of non-Roman local elites to get in touch with the provincial and central authorities and to distinguish themselves from their fellow-citizens (chapter 23).