fadengeheftete Broschur 89,00 € Verö entlicht auf Englisch. Courtney J. P. Friesen untersucht die Grenzverschiebungen der antiken Religionen anhand der Rezeption einer beliebten Tragödie, Euripides' Bakchen . Das Stück behandelt politische Krisen, die durch die Ankunft des »fremden« Gottes Dionysos und seines ekstatischen Kults provoziert werden, was von Publikum und Lesern als Hinweise auf ihre je eigenen kulturellen Kontexte verstanden wurde. Der Gott des Dramas wurde ein Sinnbild für ausgelassene und befreiende Spiritualität und, zur gleichen Zeit, ein Symbol für Eroberung. Daher heben Rezeptionen der Bakchen häu g Kon ikte zwischen religiöser Unabhängigkeit und politischer Autorität hervor, sowie zwischen ethnischer Vielfalt und sozialem Zusammenhalt. Diese interdisziplinäre Studie spürt Aneignungen des Dramas und Anspielungen darauf zwischen dem fünften Jahrhundert v. Chr. und byzantinischer Zeit nach, nicht nur durch »Heiden«, sondern auch durch Juden und Christen. Schriftsteller schärften auf verschiedene Weise ihre religiösen Vorstellungen in Abgrenzung zu Dionysos, während sie oftmals paradoxerweise die Sprache und Symbolik des Gottes annahmen. Folglich sind Imitation und Nachahmung zeitweise nicht von Polemik und Subversion zu unterscheiden. Diese Arbeit wurde mit dem Manfred Lautenschlaeger Award for Theological Promise 2016 ausgezeichnet.
A relationship between Achilles Tatius and Christianity has been imagined from at least as early as the tenth century when theSudaclaimed that he had converted to Christianity and been ordained as a bishop. Modern scholarship has found this highly improbable; nevertheless, attempts to explore connections between his late second-centuryc.e.novel,Leucippe and Clitophon, and early Christianity continue. In recent decades, within a context of renewed interest in the ancient novel, scholars of early Christianity have found a wealth of material in the novels to illuminate the generic development and meaning of Christian narratives in the New Testament and beyond. Less attention, however, has been given to the ways in which the novels respond to and incorporate themes from Christianity. Achilles Tatius's etiological myth of wine and its associated harvest festival inLeuc. Clit. 2.2 represent a particularly striking point of contact between Christianity and the Greek novel. In the first section below, I systematically review the narrative and ritual parallels betweenLeuc. Clit. 2.2 and the Christian Eucharist and conclude that they are too striking to be accidental or to have gone unnoticed by an ancient reader with knowledge of Christianity. Although these similarities have been pointed out, their meaning and consequences have received comparatively little attention from scholars either of the novel or of early Christianity. Thus, in the subsequent sections of this study I contextualize these parallels within second-century Christian and non-Christian literary and religious culture. My contention is that an exploration of the relationship betweenLeuc. Clit. 2.2 and the Christian Eucharist will provide valuable insight both into the larger project of Achilles Tatius and into the relationship between early Christianity and its contemporary context, particularly the Second Sophistic.
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