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Cult activity played an extremely important role in ancient Greece--to the point, historians believe, that the placing of cult centers played a major part in establishing the whole concept of the city-state in archaic Greece. The essays in this collection critically examine the social and political importance of sanctuary placement, extending the analysis back to Mycenean Greece and on to Greece under Roman occupation. Revealing the complexity of relations between religion and politics in ancient Greece, these essays show how important tradition, gender relations, and cult identity were in creating and maintaining the religious mapping of the ancient Greek countryside.
How new is atheism? Although adherents and opponents alike today present it as an invention of the European Enlightenment, when the forces of science and secularism broadly challenged those of faith, disbelief in the gods, in fact, originated in a far more remote past. In Battling the Gods, Tim Whitmarsh journeys into the ancient Mediterranean, a world almost unimaginably different from our own, to recover the stories and voices of those who first refused the divinities. Homer’s epic poems of human striving, journeying, and passion were ancient Greece’s only “sacred texts,” but no ancient Greek thought twice about questioning or mocking his stories of the gods. Priests were functionaries rather than sources of moral or cosmological wisdom. The absence of centralized religious authority made for an extraordinary variety of perspectives on sacred matters, from the devotional to the atheos, or “godless.” Whitmarsh explores this kaleidoscopic range of ideas about the gods, focusing on the colorful individuals who challenged their existence. Among these were some of the greatest ancient poets and philosophers and writers, as well as the less well known: Diagoras of Melos, perhaps the first self-professed atheist; Democritus, the first materialist; Socrates, executed for rejecting the gods of the Athenian state; Epicurus and his followers, who thought gods could not intervene in human affairs; the brilliantly mischievous satirist Lucian of Samosata. Before the revolutions of late antiquity, which saw the scriptural religions of Christianity and Islam enforced by imperial might, there were few constraints on belief. Everything changed, however, in the millennium between the appearance of the Homeric poems and Christianity’s establishment as Rome’s state religion in the fourth century AD. As successive Greco-Roman empires grew in size and complexity, and power was increasingly concentrated in central capitals, states sought to impose collective religious adherence, first to cults devoted to individual rulers, and ultimately to monotheism. In this new world, there was no room for outright disbelief: the label “atheist” was used now to demonize anyone who merely disagreed with the orthodoxy—and so it would remain for centuries. As the twenty-first century shapes up into a time of mass information, but also, paradoxically, of collective amnesia concerning the tangled histories of religions, Whitmarsh provides a bracing antidote to our assumptions about the roots of freethinking. By shining a light on atheism’s first thousand years, Battling the Gods offers a timely reminder that nonbelief has a wealth of tradition of its own, and, indeed, its own heroes.
When He came to earth, Jesus Christ was rejected in every quarter in which He stepped. The Creator was rejected by His own creation. “He came to His own and His own received Him not,” said John. For this reason, Jesus Christ had “no where to lay His head.” There was one exception, however. A little village just outside of Jerusalem named Bethany. Bethany was the only place on earth where Jesus was completely received. God’s Favorite Place on Earth is a retelling of Jesus’ many visits to Bethany and a relaying of the message it holds for us today. Frank Viola presents a beautifully crafted narrative from the viewpoint of Lazarus, one of the people who lived in Bethany with his two sisters. This incomparable story not only brings the Gospel narratives to life, but it addresses the struggle against doubt, discouragement, fear, guilt, rejection, and spiritual apathy that challenges countless Christians today. In profoundly moving prose, God’s Favorite Place on Earth will captivate your heart with its beauty, charm, and depth. In this book you will discover how to live as a “Bethany” in our world today, being set free to love and follow Jesus like never before.
Daily religious devotion in the Greek and Roman worlds centered on the family and the home. Besides official worship in rural sacred areas and at temples in towns, the ancients kept household shrines with statuettes of different deities that could have a deep personal and spiritual meaning. Roman houses were often filled with images of gods. Gods and goddesses were represented in mythological paintings on walls and in decorative mosaics on floors, in bronze and marble sculptures, on ornate silver dining vessels, and on lowly clay oil lamps that lit dark rooms. Even many modest homes had one or more religious objects that were privately venerated. Ranging from the humble to the magnificent, these small objects could be fashioned in any medium from terracotta to precious metal or stone. Showcasing the collections in the Getty Villa, this book’s emphasis on the spiritual beliefs and practices of individuals promises to make the works of Greek and Roman art more accessible to readers. Compelling representations of private religious devotion, these small objects express personal ways of worshiping that are still familiar to us today. A chapter on contemporary domestic worship further enhances the relevance of these miniature sculptures for modern viewers.
The Pulitzer Prize-winning history of the Scopes Trial and the battle over evolution and creation in America's schools In the summer of 1925, the sleepy hamlet of Dayton, Tennessee, became the setting for one of the twentieth century's most contentious courtroom dramas, pitting William Jennings Bryan and the anti-Darwinists against a teacher named John Scopes, represented by Clarence Darrow and the ACLU, in a famous debate over science, religion, and their place in public education. That trial marked the start of a battle that continues to this day-in cities and states throughout the country. Edward Larson's classic Summer for the Gods -- winner of the Pulitzer Prize in History -- is the single most authoritative account of this pivotal event. An afterword assesses the state of the battle between creationism and evolution, and points the way to how it might potentially be resolved.
What did the Romans know about their gods? Why did they perform the rituals of their religion, & what motivated them to change those rituals? Clifford Ando explores the answers to these questions, pursuing a variety of themes essential to the study of religion in history.
"Silly," "stupid," "irrational," "simple." "Wicked," "hateful," "obstinate," "anti-social." "Extravagant," "perverse." The Roman world rendered harsh judgments upon early Christianity--including branding Christianity "new." Novelty was no Roman religious virtue. Nevertheless, as Larry W. Hurtado shows in Destroyer of the gods, Christianity thrived despite its new and distinctive features and opposition to them. Unlike nearly all other religious groups, Christianity utterly rejected the traditional gods of the Roman world. Christianity also offered a new and different kind of religious identity, one not based on ethnicity. Christianity was distinctively a "bookish" religion, with the production, copying, distribution, and reading of texts as central to its faith, even preferring a distinctive book-form, the codex. Christianity insisted that its adherents behave differently: unlike the simple ritual observances characteristic of the pagan religious environment, embracing Christian faith meant a behavioral transformation, with particular and novel ethical demands for men. Unquestionably, to the Roman world, Christianity was both new and different, and, to a good many, it threatened social and religious conventions of the day. In the rejection of the gods and in the centrality of texts, early Christianity obviously reflected commitments inherited from its Jewish origins. But these particular features were no longer identified with Jewish ethnicity and early Christianity quickly became aggressively trans-ethnic--a novel kind of religious movement. Its ethical teaching, too, bore some resemblance to the philosophers of the day, yet in contrast with these great teachers and their small circles of dedicated students, early Christianity laid its hard demands upon all adherents from the moment of conversion, producing a novel social project. Christianity's novelty was no badge of honor. Called atheists and suspected of political subversion, Christians earned Roman disdain and suspicion in equal amounts. Yet, as Destroyer of the gods demonstrates, in an irony of history the very features of early Christianity that rendered it distinctive and objectionable in Roman eyes have now become so commonplace in Western culture as to go unnoticed. Christianity helped destroy one world and create another.
Originally published in Germany fifty years ago, The Gods of the Greeks has remained an enduring work. Influential scholar Erika Simon was one of the first to emphasize the importance of analyzing visual culture alongside literature to better understand how ancient Greeks perceived their gods. Giving due consideration to cult ritual and the phenomenon of genealogical relationships between mortals and immortals, this pioneering volume remains one of the few to approach the Greek gods from an archaeological perspective. From Zeus to Hermes, each of the major deities is considered in turn, with Simon’s insights on their nature and attributes guiding the reader to a fuller understanding of how their followers perceived and worshipped them in the ancient world. This careful and fluid translation finally makes Simon’s landmark edition accessible to English-language readers. With an abundance of beautiful illustrations, the book examines portrayals of the thirteen major gods in art over the course of two millennia. Scholars who study the lives and practices of those living in ancient Greece will value this newest contribution.
Study of some 150 Hindu families (and about 1000 persons) living in Edinburgh, and particularly about the fact that two associations exist among them, one of which is based on activities at a temple.