'Superstitio' in the "Codex Theodosianus" and the Persecution of Pagans

Salzman, Michele Renee

doi:10.2307/1584108

Cited by 7 publications

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“…Indeed, already in early imperial legislation, lexemes, such as ars maleficia and superstitio, were linked with inter alia illicit predictive and prophetic rites. 89 At the very least, however, the redactor has clearly understood all of the practices behind these titles as falling under some broader category, which we might tentatively deem 'illicit ritual.' The isolation of these illegitimate rituals into a single section represents an important development;…”

Section: L3 the Ritual Lists In The Two-ways Traditionmentioning

confidence: 99%

Early Christianity

Sanzo¹

2019

Guide to the Study of Ancient Magic

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Section: L3 the Ritual Lists In The Two-ways Traditionmentioning

confidence: 99%

Early Christianity

Sanzo¹

2019

Guide to the Study of Ancient Magic

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“…Under Theodosius, religious belief was divided between the authentic and legitimate vera religio (i.e., Catholic-Orthodox Christianity) and superstitio, which had come to designate any group considered to be religious deviants, including pagans, heretics, and even Jews. On this distinction, see Salzman 1987;Hunt 1993. 80 As required in a law attributed to Constantine, CTh 9.5.1.…”

Section: The Language Of Heresy and Manichaeism In The Liber Pontifi mentioning

confidence: 99%

Schism and the Polemic of Heresy: Manichaeism and the Representation of Papal Authority in the Liber Pontificalis

Cohen¹

2015

jla

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[514][515][516][517][518][519][520][521][522][523]. It is argued that these accounts are best understood as a heresiological motif employed by the compiler(s) of the Liber Pontifi calis in order to emphasize and reinforce the authority and the legitimacy of those who were said to have opposed Manichaeism. This conclusion is suggested by the nature of the Liber Pontifi calis itself, which was only one of a set of confl icting polemical sources that debated the recent past of Rome's episcopacy. Moreover, as it was employed by Christian controversialists, "Manichean" had, by the sixth century, become an epithetical term of disapprobation rather than an accurate descriptor of a particular sect or system of belief. The depiction of the fi ght against Manichaeism in the Liber Pontifi calis was thus a small part of a larger discursive project intended to represent the Roman Church-and Gelasius, Symmachus, and Hormisdas in particular-as the consummate enemies of heresy, the defenders of orthodoxy, and the locus of authentic and legitimate authority.I would like to thank the editor of JLA and the two anonymous reviewers for their thoughtful comments and suggestions. 1 Aug. De haer. 46 (CCSL 46: 312-20) and various letters and sermons of Leo I, especially Tr. 16 (CCSL 138: 61-67); Tr. 24 (CCSL 138: 109-16); Tr. 34 (CCSL 138: 178-87); Tr. 42 (CCSL 138a: 238-50); Tr. 76 (CCSL 138a: 472-86); and JK 405 = Ep. 7 (PL 54: 620-22). On Manichaeism in general and its reception by Christian and imperial offi cials, see for example

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“…Con respecto a los ritos paganos sabemos que en el año 341 Constante y Constancio II ordenarían que cesaran los sacrificios en honor de los dioses: cesset superstitio, sacrificiorum aboletur insania (CÓDIGO TEODOSIANO XVI.10.2) 66 .…”

Section: Patrimonio De La Iglesia Y Apropiación De Los Santuarios Pagunclassified

El Régimen Fiscal de los bienes de la Iglesia durante el siglo IV

Yanguas¹

2011

ETFII

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The patrimony of the Church, whose origins can be traced back to the Christian communities of the first three centuries, will not officially reckoned until Emperor Constantine s times. Emperor Constantius II would then consolidate it by applying fiscal exemptions. Despite the fact that Emperor Julian s rule (361-363) can in itself explain a degree of diminution, the truth is that the said patrimony was increased by the appropriation of pagan temples and the goods contained in them. In the fourth century the Theodosian Codex lists ecclesiastical properties and their fiscal treatment.

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'Superstitio' in the "Codex Theodosianus" and the Persecution of Pagans

Cited by 7 publications

References 0 publications

Early Christianity

Early Christianity

Schism and the Polemic of Heresy: Manichaeism and the Representation of Papal Authority in the Liber Pontificalis

El Régimen Fiscal de los bienes de la Iglesia durante el siglo IV

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