By Brouria Bitton-Ashkelony
This cutting edge examine sheds new mild on the most mind-blowing adjustments to ensue in past due antiquity--the upward push of pilgrimage all around the Christian world--by atmosphere the phenomenon opposed to the extensive history of the political and theological debates of the time. Asking how the rising proposal of a sacred geography challenged the prime intellectuals and ecclesiastical professionals, Brouria Bitton-Ashkelony deftly reshapes our figuring out of early Christian mentalities by means of unraveling the method in which a territory of grace turned a territory of strength. analyzing old writers' responses to the emerging perform of pilgrimage, Bitton-Ashkelony bargains a nuanced analyzing in their pondering at the benefits and the demerits of pilgrimage, revealing theological and ecclesiastical motivations which were ignored, and wondering the long-held assumption of students that pilgrimage used to be just a well known, no longer an elite, non secular perform. as well as Greek and Latin resources, she contains Syriac fabric, which permits her to construct a wealthy photo of the rising theology of panorama that took form over the fourth to 6th centuries.
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Additional resources for Encountering the Sacred: The Debate on Christian Pilgrimage in Late Antiquity (Transformation of the Classical Heritage)
124. For example, Martyrium Polycarpi 18 (ed. H. Musurillo, The Acts of the Christian Martyrs [Oxford, 1972], 16); Cyprian, Ep. 2. See also P. A. Février, “Le culte des morts dans les communautés chrétiennes durant le IIIe siècle,” in Atti del IX Congresso internazionale di archeologia cristiana (Rome, 1978), 211–74; D. Frankfurter, “The Cult of the Martyrs in Egypt before Constantine: The Evidence of the Coptic Apocalypse of Elijah,” VC 48 (1994): 25–47; idem, “Introduction,” in Pilgrimage and Holy Space in Late Antique Egypt, 40–45.
On the early dating of Eusebius’s Onomasticon, see, for example, T. D. , 1981), 106–13; D. E. Groh, “The Onomasticon of Eusebius and the Rise of Christian Palestine,” SP 18 (1983), 23–31; P. W. L. Walker, Holy City, Holy Places? Christian Attitudes to Jerusalem and the Holy Land in the Fourth Century (Oxford, 1990), 407, with further bibliography. 88. 16–18. 89. See, for instance, the few Christian traditions mentioned in the Onomasticon: 86, 189, 190, 288, 289, 363, 365. 90. For the text, see E.
For a discussion of the communitas dimension, see esp. J. Feldman, “La circulation de la Tora: Les pèlerinages au second Temple,” in La société juive à travers l’histoire, ed. S. Trigano (Paris, 1993), 161–78. See also S. Safrai, Pilgrimage in the Time of the Second Temple (Jerusalem, 1965). On the archaeological evidence of Jewish pilgrimage, see Y. Tsafrir, “Jewish Pilgrimage in the Roman and Byzantine Periods,” JAC Supplement 20 (1995): 369–76. 44. On Islamic pilgrimage and its scriptural authority in the Koran, see I.