By Xavier Levieils
The persecution of the Church ordered by way of the Roman kingdom, no matter if it used to be by way of neighborhood magistrates or on imperial command, used to be the main noticeable manifestation of the hostility directed opposed to Christians in the course of the first 3 centuries of our period. actually despite the fact that, this persecution, extra virulent in a few of its episodes than in others, used to be only the crystallisation of the rejection of Christianity already expressed by means of the inhabitants at huge. Christianity, spreading swiftly past its unique Jewish context, was once perceived by way of Graeco-Roman society during the deforming lens of principles and values totally international to it. for that reason, Christians grew to become the sufferers of non secular and social categorisations which pressured them into the margins of society. Christianity's assimilation with superstition (Jewish origins, irrational doctrine, recruitment from the loads, uncertain practices [magic, anthropophagy, ritual homicide, sexual debauchery, Christ-worship, cross-worship, sun-worship, ass-worship]) and the accusations opposed to it of atheism (a response opposed to its unique monotheism) and of hatred of mankind (non-adherence to the typical values [civil, familial or political]) show that public opinion performed a vital function previous the measures taken opposed to Christians, and that the anti-Christian hostility used to be a reactionary stream opposed to a gaggle that threatened the fundamental constructions of town.
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Extra resources for Contra Christianos. La critique sociale et religieuse du christianisme des origenes au concile de Nicee (45-325)
Sherwin White, Roman Society and Roman Law in the New Testament, Oxford, 1963, p. 49-50. Josèphe, AJ XX, 197-203. Selon R. J. Bauckham, « For What Offence Was James Put to Death ? » dans James the Just & Christian Origins. Ed. B. Chilton & C. A. Evans, Leyde, 1999, p. 199-232, Jacques fut accusé de conduire le peuple à l’apostasie. -A. Bernheim, Jacques, frère de Jésus, Paris, 1996, p. 325-327. La conversion des Juifs 19 romaine sévit contre les nazoréens de Palestine pendant le règne de Domitien, ce fut dans le cadre des mesures de police destinées à prévenir tout risque de ferveur messianique, risque dont on avait mesuré le danger depuis la guerre de 66-7425.
30. 1 (1987), p. 41-65. I. Lévy, « Tacite et l’origine du peuple juif », Latomus 4 (1946), p. 331-340 ; B. Wardy, « Jewish Religion in Pagan Literature during the Late Republic and Early Empire », ANRW II. 19. 2 (1979) p. 621-624 ; F. F. Bruce, « Tacitus on Jewish History », JSS 29 (1984), p. 3638. 32 La perception de la relation judaïsme-christianisme activement par les judaïsants et au moins passivement par la population locale, là où les Juifs étaient nombreux et où le chômage qui accompagnait la fête imposait la suspension des affaires113.
I, 50, 4-5 (voir aussi V, 10, 4-13, 5). La poursuite de Simon le magicien détermine la cible de ce voyage missionnaire qui, partant de Césarée fait passer Pierre et ses compagnons par Dora, Ptolémaïs, Tyr, Sidon, Béryte, Tripoli, Arados, Laodicée et Antioche (seulement dans les Reconnaissances pour cette dernière cité). Hom. clem. VIII, 4-7 ; Rec. clem. IV, 4. S. C. Mimouni, Le judéo-christianisme, p. 121. Sur le sens de cette démarche, voir X. Levieils, « Identité juive », p. 232-239. Epiphane, Panarion 29, 7, 7.
Contra Christianos. La critique sociale et religieuse du christianisme des origenes au concile de Nicee (45-325) by Xavier Levieils