Your search
Results 25 resources
-
"This volume investigates the rich spectrum of religious practices and beliefs at Carthage from its foundation until the end of Roman rule. Essays analyse the metropolis's Phoenician, Punic, and Graeco-Roman cults (all exhibiting a remarkable degree of assimilation and amalgamation), mystery cults, Judaism, and Manichaeism. A majority of essays comprehensively examine Christianity's development (including persecution, martyrdom, Montanism, and Donatism) within Carthage's multi-cultural environment. Utilizing methodologies from popular culture studies, biblical exegesis, cultural studies, and archaeology, contributors cover such innovative topics as: polytheistic religiosity; Jewish identity and devotional life based on a recently discovered ancient synagogue near Carthage; and challenges experienced by St. Augustine as a guest-preacher to rambunctious congregations at Carthage"-- Provided by publisher
-
This article reflects on aspects of the ecclesiastical landscape in southern Byzacena and western Tripolitania. The aim is to highlight the conditions of creation and the process of evolution of the ecclesiastical landscape in a territory with a particular geographical identity. In this context, the approach is based on three clearly defined conditions: first, the factors favourable to the appearance and then the development of Christianity in this space; secondly that its main episcopal seats were divided into three essential sets –the bishoprics of the ecclesiastical district called by late sources Arzugitana,the seats of the Gafsa region, and those of the coastal plains of Aradh and Jfara; finally, the particularities of the ecclesiastical landscape with its imprecise boundaries between ecclesiastical and administrative subdivisions and the low representation of Tripolitania in African councils and religious tolerance., ومن الذئاب يتكاثر قطيع الحملان الخصيب. المشهد الكنسي لجنوب بيزاسينا.محمد اللافييقدم هذا المقال ملاحظات عن جوانب المشهد الكنسي في جنوب بيزاسينا و غرب إقليم تريبوليتانيا. ويفحص الوثائق الكنسية بما في ذلك وقائع مؤتمرات قرطاج التي عقدت في 411 و 419، وقصص القديس أوغسطين وفيكتور دي فيتا والبيانات من وثيقة نوتيتسيا (Notitia) 484 . نحن نهدف هنا إلى تسليط الضوء على ظروف تكون وعملية تطور المشهد الكنسي في منطقة ذات هوية جغرافية معينة. حيث تطل على غرب إقليم تريبوليتانيا وجنوب بيزاسينا. وفي هذا السياق، اتبعنا منهجاً يقوم على ثلاثة محاور محددة بوضوح. أولاً، العوامل المواتية لظهور المسيحية ثم تطورها في هذا الفضاء. ثم تم تقسيمها إلى ثلاث مجموعات أساسية. من ناحية، أساقفة المنطقة الكنسية التي تسمى حسب المصادر المتأخرة أرزوجيتانا. ومن جهة أخرى مقاعد منطقة قفصة ومقاعد السهول الساحلية عرادة و الجفارة. أخيراً يتم التركيز على مشكلتين مرتبطتين بالمشهد الكنسي في جنوب بيزاسينا. تتعلق بعدم دقة حدود التقسيمات الكنسية في بيزاسينا و إقليم تريبوليتانيا وانخفاض تمثيل تريبوليتانيا في المجالس الأفريقية.
-
1. The Theodosian Code was compiled between 429 and 437. During these years the commissioners made much use of the archives in Africa, particularly those in Carthage when they were collecting those imperial constitutions which were retained in the new code. The fact that they were able to use these archives shows that in this region, which was not affected by the Vandals until 439, the records were well stocked and well maintained. 2. There is further evidence which shows that institutions were functioning normally: the Acts of the conference between the Catholics and Donatists at Carthage in 411, a passage from Salvian’s De Gubernatione Dei (probably informed about Africa by refugees he met in Marseilles), and testimony from Quodvultdeus, the exiled bishop of Carthage. 3. The Notitia Dignitatum, drawn up in 401, was partly revised for the West under Valentinian III. This document is not a theoretical organisational chart, and it provides evidence that in Africa a civil and military organisation was still complete and effective at the beginning of the 5th century. 4. It is recalled that there existed three distinct entities called Numidia: the province of this name (Numidia consularis); the western portion of Africa proconsularis, Numidia proconsularis‚ where the proconsul was represented by a legatus Numidiae; and lastly the ecclesiastical province of Numidia, which included both the civil province and the western part of Numidia proconsularis. 5. Two problems are examined: the complex question of the respective powers of the proconsul and the vicarius, and the problem of the location of the residence of the vicarius, who in 379 appears to have been forbidden to live in Africa proconsularis, even though certain offices of the vicariate still remained at Carthage. The vicarius appears to have returned subsequently to Carthage, but his tours of duty led him also to reside in other provincial metropoleis, particularly Cirta. 6. Regular functioning of the institutions is shown to have been disturbed by the corruption which was frequently denounced by the officials in charge. Certain of the letters of Augustine discovered by J. Divjak show that the phenomenon was aggravated on the eve of the Vandal conquest, probably linked to the disintegration of imperial authority which was a result of the invasions which were then rolling across Europe.
-
A sense of an ending dominates accounts of African Christianity after the Vandal conquest of the 430s, not least as a result of the apparent disappearance of the Donatists in an Africa now ruled by Homoian Christians. In fact, the transfer from Donatist schism to new ‘Arian controversy’ more closely resembles the broader picture of Vandal Africa which has emerged from recent scholarship: significant continuity amid dynamic transformation. The cultural and rhetorical legacies of the Donatist schism were used by both parties (Catholic and Homoian) in Africa's new church conflict to present themselves as the true African Church.
-
This article re-examines the circumcelliones phenomenon, notably concerning their origins, their nature and the interpretations of their actions in Numidia during the 340’s. The agonistici, as they call themselves, seem to originate from donatist groups devoted to voluntary martyrdom from as early as 315. Circumcelliones were wandering ascetics from the first half of the fourth century, as it was shown in the book by a donatist bishop of Rome, Macrobius, devoted to the asceticism of confessores and virgins, and in the Contra Gaudentium of Augustine. The agonistici, as ascetics and martyrs, challenged the donatist bishops’ authority. Their actions can be interpreted as a kind of usurped ecclesiastical jurisdiction against those who they defined as pessimi homines. These people were publicly struck by rods which were called Israel. The circumcelliones formed a new Christian rural elite in Numidia, a region organized by imperial and private estates, which were infrequently promoted to city status.
Explore
Topic
Resource type
- Book (7)
- Book Section (10)
- Encyclopedia Article (1)
- Journal Article (7)