The religious transformations that marked late antiquity represent an enigma that has challenged some of the West's greatest thinkers. But, according to Guy Stroumsa, the oppositions between paganism and Christianity that characterize prevailing theories have endured for too long. Instead of describing this epochal change as an evolution within ...
The Idea of Semitic Monotheism examines some major aspects of the scholarly study of religion in the long nineteenth century--from the Enlightenment to the First World War. It aims to understand the new status of Judaism and Islam in the formative period of the new discipline. Guy G. Stroumsa focuses on the concept of Semitic monotheism, a concept developed by Ernest Renan around the mid-nineteenth century on the basis of the postulated and highly problematic contradistinction between Aryan and Semitic families of peoples, cultures, and religions. This contradistinction grew from the Western discovery of Sanskrit and its relationship with European languages, at the time of the Enlightenment and Romanticism. Together with the rise of scholarly Orientalism, this discovery offered new perspectives on the East, as a consequence of which the Near East was demoted from its traditional status as the locus of the Biblical revelations. This innovative work studies a central issue in the modern study of religion. Doing so, however, it emphasizes the new dualistic taxonomy of religions had major consequences and sheds new light on the roots of European attitudes to Jews and Muslims in the twentieth century, up to the present day.
This book investigates the problem of esoteric traditions in early Christianity, their origin and their transformation in Patristic hermeneutics, in the West as well as in the East. It argues that these traditions eventually formed the basis of nascent Christian mysticism in Late Antiquity. These esoteric traditions do not reflect the influence of Greek Mystery religions, as has often been claimed, but rather seem to stem from the Jewish background of Christianity. They were adopted by various Gnostic teachings, a fact which helps explaining their eventual disappearance from Patristic literature. The eleven chapters study each a different aspect of the problem, including the questions of Gnostic and Manichaean esotericism. This book will be of interest to all students of religious history in Late Antiquity. Revised and extended paperback edition. Originally published in 1996. Please click here for details.
This volume draws together Guy Stroumsa's important writings over the last thirty years on religious traditions in Late Antiquity. The papers deal with the transformation and reinterpretation of ancient traditions (usually Jewish, but in some cases Iranian and Greek) in early Christianity, in Gnosis and in Manichaeism, and in the conflicting relationship between competing religious trends in the Eastern Mediterranean under the Roman Empire.
The religious transformations that marked late antiquity represent an enigma that has challenged some of the West's greatest thinkers. But, according to Guy Stroumsa, the oppositions between paganism and Christianity that characterize prevailing theories have endured for too long. Instead of describing this epochal change as an evolution within ...
Guy Stroumsa offers an innovative and powerful argument that the comparative study of religion finds its origin in early modern Europe. --from publisher description.
Perhaps more than any other cause, the passage of texts from scroll to codex in late antiquity converted the Roman Empire from paganism to Christianity and enabled the worldwide spread of Christian faith. Guy Stroumsa describes how canonical scripture was established and how its interpretation replaced blood sacrifice in religious ritual.
The Idea of Semitic Monotheism examines some major aspects of the scholarly study of religion in the long nineteenth century—from the Enlightenment to the First World War. It aims to understand the new status of Judaism and Islam in the formative period of the new discipline. Guy G. Stroumsa focuses on the concept of Semitic monotheism, a concept developed by Ernest Renan around the mid-nineteenth century on the basis of the postulated and highly problematic contradistinction between Aryan and Semitic families of peoples, cultures, and religions. This contradistinction grew from the Western discovery of Sanskrit and its relationship with European languages, at the time of the Enlightenment and Romanticism. Together with the rise of scholarly Orientalism, this discovery offered new perspectives on the East, as a consequence of which the Near East was demoted from its traditional status as the locus of the Biblical revelations. This innovative work studies a central issue in the modern study of religion. Doing so, however, it emphasizes the new dualistic taxonomy of religions had major consequences and sheds new light on the roots of European attitudes to Jews and Muslims in the twentieth century, up to the present day.
This book presents how ancient Christianity must be understood from the viewpoint of the history of religions in late antiquity. The continuation of biblical prophecy runs like a thread from Jesus through Mani to Muhammad. And yet this thread, arguably the single most important characteristic of the Abrahamic movement, often remains outside the mainstream, hidden, as it were, since it generates heresy. The figures of the Gnostic, the Holy man, and the mystic are all sequels of the Israelite prophet. They reflect a mode of religiosity that is characterized by high intensity. It is centripetal and activist by nature and emphasizes sectarianism and polemics, esoteric knowledge, or gnosis and charisma. The other mode of religiosity, obviously much more common than the first one, is centrifugal and irenic. It favours an ecumenical attitude, contents itself with a widely shared faith, or pistis, and reflects, in Weberian parlance, the routinisation of the new religious movement. This is the mode of priests and bishops, rather than that of martyrs and holy men. These two main modes of religion, high versus low intensity, exist simultaneously, and cross the boundaries of religious communities. They offer a tool permitting us to follow the transformations of religion in late antiquity in general, and in ancient Christianity in particular, without becoming prisoners of the traditional categories of Patristic literature. Through the dialectical relationship between these two modes of religiosity, one can follow the complex transformations of ancient Christianity in its broad religious context.
To speak of being religious lucky certainly sounds odd. But then, so does “My faith holds value in God’s plan, while yours does not.” This book argues that these two concerns — with the concept of religious luck and with asymmetric or sharply differential ascriptions of religious value — are inextricably connected. It argues that religious luck attributions can profitably be studied from a number of directions, not just theological, but also social scientific and philosophical. There is a strong tendency among adherents of different faith traditions to invoke asymmetric explanations of the religious value or salvific status of the home religion vis-à-vis all others. Attributions of good/bad religious luck and exclusivist dismissal of the significance of religious disagreement are the central phenomena that the book studies. Part I lays out a taxonomy of kinds of religious luck, a taxonomy that draws upon but extends work on moral and epistemic luck. It asks: What is going on when persons, theologies, or purported revelations ascribe various kinds of religiously-relevant traits to insiders and outsiders of a faith tradition in sharply asymmetric fashion? “I am saved but you are lost”; “My religion is holy but yours is idolatrous”; “My faith tradition is true, and valued by God, but yours is false and valueless.” Part II further develops the theory introduced in Part I, pushing forward both the descriptive/explanatory and normative sides of what the author terms his inductive risk account. Firstly, the concept of inductive risk is shown to contribute to the needed field of comparative fundamentalism by suggesting new psychological markers of fundamentalist orientation. The second side of what is termed an inductive risk account is concerned with the epistemology of religious belief, but more especially with an account of the limits of reasonable religious disagreement. Problems of inductively risky modes of belief-formation problematize claims to religion-specific knowledge. But the inductive risk account does not aim to set religion apart, or to challenge the reasonableness of religious belief tout court. Rather the burden of the argument is to challenge the reasonableness of attitudes of religious exclusivism, and to demotivate the “polemical apologetics” that exclusivists practice and hope to normalize.
Perhaps more than any other cause, the passage of texts from scroll to codex in late antiquity converted the Roman Empire from paganism to Christianity and enabled the worldwide spread of Christian faith. Guy Stroumsa describes how canonical scripture was established and how its interpretation replaced blood sacrifice in religious ritual.
Guy Stroumsa offers an innovative and powerful argument that the comparative study of religion finds its origin in early modern Europe. --from publisher description.
This book presents how ancient Christianity must be understood from the viewpoint of the history of religions in late antiquity. The continuation of biblical prophecy runs like a thread from Jesus through Mani to Muhammad. And yet this thread, arguably the single most important characteristic of the Abrahamic movement, often remains outside the mainstream, hidden, as it were, since it generates heresy. The figures of the Gnostic, the Holy man, and the mystic are all sequels of the Israelite prophet. They reflect a mode of religiosity that is characterized by high intensity. It is centripetal and activist by nature and emphasizes sectarianism and polemics, esoteric knowledge, or gnosis and charisma. The other mode of religiosity, obviously much more common than the first one, is centrifugal and irenic. It favours an ecumenical attitude, contents itself with a widely shared faith, or pistis, and reflects, in Weberian parlance, the routinisation of the new religious movement. This is the mode of priests and bishops, rather than that of martyrs and holy men. These two main modes of religion, high versus low intensity, exist simultaneously, and cross the boundaries of religious communities. They offer a tool permitting us to follow the transformations of religion in late antiquity in general, and in ancient Christianity in particular, without becoming prisoners of the traditional categories of Patristic literature. Through the dialectical relationship between these two modes of religiosity, one can follow the complex transformations of ancient Christianity in its broad religious context.
Preliminary Material /Gedaliahu A.G. Stroumsa --Gnostic Mythology and the Sethian Myth /Gedaliahu A.G. Stroumsa --From Origin of Evil to Origin of Righteousness /Gedaliahu A.G. Stroumsa --Unde Malum: From Apocalyptic Literature to Gnostic Myth /Gedaliahu A.G. Stroumsa --The Archons as Seducers /Gedaliahu A.G. Stroumsa --The Gnostic Race /Gedaliahu A.G. Stroumsa --Seth and the Child /Gedaliahu A.G. Stroumsa --Gnostic Salvation History /Gedaliahu A.G. Stroumsa --Sacred Geography /Gedaliahu A.G. Stroumsa --Sons of God or Sons of Seth? /Gedaliahu A.G. Stroumsa --Echoes and Repercussions /Gedaliahu A.G. Stroumsa --Gnostic Elements in Hermetic Traditions /Gedaliahu A.G. Stroumsa --Gnostic Myths in Manichaean Garb /Gedaliahu A.G. Stroumsa --The Gnostic Sexual Myth /Gedaliahu A.G. Stroumsa --Bibliography /Gedaliahu A.G. Stroumsa.
This book investigates the problem of esoteric traditions in early Christianity, their origin and their transformation in Patristic hermeneutics, in the West as well as in the East. It argues that these traditions eventually formed the basis of nascent Christian mysticism in Late Antiquity. These esoteric traditions do not reflect the influence of Greek Mystery religions, as has often been claimed, but rather seem to stem from the Jewish background of Christianity. They were adopted by various Gnostic teachings, a fact which helps explaining their eventual disappearance from Patristic literature. The eleven chapters study each a different aspect of the problem, including the questions of Gnostic and Manichaean esotericism. This book will be of interest to all students of religious history in Late Antiquity. Revised and extended paperback edition. Originally published in 1996. Please click here for details.
Preliminary Material /Gedaliahu A.G. Stroumsa --Gnostic Mythology and the Sethian Myth /Gedaliahu A.G. Stroumsa --From Origin of Evil to Origin of Righteousness /Gedaliahu A.G. Stroumsa --Unde Malum: From Apocalyptic Literature to Gnostic Myth /Gedaliahu A.G. Stroumsa --The Archons as Seducers /Gedaliahu A.G. Stroumsa --The Gnostic Race /Gedaliahu A.G. Stroumsa --Seth and the Child /Gedaliahu A.G. Stroumsa --Gnostic Salvation History /Gedaliahu A.G. Stroumsa --Sacred Geography /Gedaliahu A.G. Stroumsa --Sons of God or Sons of Seth? /Gedaliahu A.G. Stroumsa --Echoes and Repercussions /Gedaliahu A.G. Stroumsa --Gnostic Elements in Hermetic Traditions /Gedaliahu A.G. Stroumsa --Gnostic Myths in Manichaean Garb /Gedaliahu A.G. Stroumsa --The Gnostic Sexual Myth /Gedaliahu A.G. Stroumsa --Bibliography /Gedaliahu A.G. Stroumsa.
This book investigates the problem of esoteric traditions in early Christianity, their origin and their transformation in Patristic hermeneutics, in the West as well as in the East. It argues that these traditions eventually formed the basis of nascent Christian mysticism in Late Antiquity. These esoteric traditions do not reflect the influence of Greek Mystery religions, as has often been claimed, but rather seem to stem from the Jewish background of Christianity. They were adopted by various Gnostic teachings, a fact which helps explaining their eventual disappearance from Patristic literature. The eleven chapters study each a different aspect of the problem, including the questions of Gnostic and Manichaean esotericism. This book will be of interest to all students of religious history in Late Antiquity. Revised and extended paperback edition. Originally published in 1996. Please click here for details.
The religious revolution of late antiquity and its intertwined religious history are reflected in a broad array of new forms of religious belief and practice, of which Christianity is only the most perceptible one. It is represented in the passage from polytheistic systems to monotheistic and dualist ones, as well as in the move from rituals centred upon sacrifices in temples to rituals established upon scriptures, in churches, synagogues, or mosques. This double dynamism of beliefs and rituals sheds light on the transformations of religious ethos. Guy G. Stroumsa's two-part volume reflects this double argument. The essays all focus on central aspects, such as in Part I on mental aspects of religion in the Roman Empire, as expressed in early Christian texts and traditions, and in Part II on religious communication across the empire's cultures and communities.
At the dawn of the twentieth century, many leading European intellectuals, perceiving that religion was in rapid decline in their secularizing societies, thought that it was doomed to soon become marginal, and eventually to disappear, throughout the world. A century later, such naive beliefs have collapsed. We are struck by the complexity of religious transformations in our globalized world. Today, religion often appears to have been hijacked by murderous "thugs for God's sake," who come in various shapes and colours, but always with the same intentions they are often also willing to act on. In the essays in this volume, Guy G. Stroumsa reflects on some leading intellectuals, such as Sigmund Freud, Martin Buber, Emmanuel Levinas and Carlo Ginzburg, and how they approached an understanding of religious phenomena from their own disciplinary viewpoints. The volume closes with comments on crucial problems and methods in the contemporary study of religion.
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