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On the first anniversary of his election to the papacy, Leo the Great stood before the assembly of bishops convening in Rome and forcefully asserted his privileged position as the heir of Peter the Apostle. This declaration marked the beginning of a powerful tradition: the Bishop of Rome would henceforth leverage the cult of St. Peter, and the popular association of St. Peter with the city itself, to his advantage. In The Invention of Peter, George E. Demacopoulos examines this Petrine discourse, revealing how the link between the historic Peter and the Roman Church strengthened, shifted, and evolved during the papacies of two of the most creative and dynamic popes of late antiquity, ultimately shaping medieval Christianity as we now know it. By emphasizing the ways in which this rhetoric of apostolic privilege was employed, extended, transformed, or resisted between the reigns of Leo the Great and Gregory the Great, Demacopoulos offers an alternate account of papal history that challenges the dominant narrative of an inevitable and unbroken rise in papal power from late antiquity through the Middle Ages. He unpacks escalating claims to ecclesiastical authority, demonstrating how this rhetoric, which almost always invokes a link to St. Peter, does not necessarily represent actual power or prestige but instead reflects moments of papal anxiety and weakness. Through its nuanced examination of an array of episcopal activity-diplomatic, pastoral, political, and administrative-The Invention of Peter offers a new perspective on the emergence of papal authority and illuminates the influence that Petrine discourse exerted on the survival and exceptional status of the Bishop of Rome.

Popes --- Petrine office --- Papes --- Primauté de Pierre --- Primacy --- History of doctrines --- Primauté --- Histoire des doctrines --- 262.131 --- Petrine function --- Petrine ministry --- Petrine primacy --- Church --- Papacy and Christian union --- Holy See --- See, Holy --- Papacy --- Pausschap: kenmerken; primauteit --- Apostolicity --- Rezeption. --- Papst. --- Primat. --- Petrus --- 262.131 Pausschap: kenmerken; primauteit --- Petrus, --- Primauté de Pierre --- Primauté --- Ancient Studies. --- History. --- Medieval and Renaissance Studies. --- Religion. --- Religious Studies.

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When the rabbis composed the Mishnah in the late second or early third century C.E., the Jerusalem Temple had been destroyed for more then a century. Why, then, do the Temple and its ritual feature so prominently in the Mishnah? Against the view that the rabbis were reacting directly to the destruction and asserting that nothing had changed, Naftali S. Cohn argues that the memory of the Temple served a political function for the rabbis in their own time. They described the Temple and its ritual in a unique way that helped to establish their authority within the context of Roman dominance. At the time the Mishnah was created, the rabbis were not the only ones talking extensively about the Temple: other Judaeans (including followers of Jesus), Christians, and even Roman emperors produced texts and other cultural artifacts centered on the Jerusalem Temple. Looking back at the procedures of Temple ritual, the rabbis created in the Mishnah a past and a Temple in their own image, which lent legitimacy to their claim to be the only authentic purveyors of Jewish tradition and the traditional Jewish way of life. Seizing on the Temple, they sought to establish and consolidate their own position of importance within the complex social and religious landscape of Jewish society in Roman Palestine.

Rabbis --- Judaism --- Office. --- History --- Temple of Jerusalem (Jerusalem) --- In rabbinical literature. --- Mishnah --- Criticism, interpretation, etc. --- Office, Rabbinical --- Rabbinical office --- Mishna --- Mishnayot --- Mischnajot --- Mischna --- Mishne --- Michnah --- Mišnâh --- Mišna --- Mishnayoth --- Mishno --- Shishah sidre Mishnah --- משנה --- ששה סדרי משנה --- משניות --- Ancient Studies. --- Jewish Studies. --- Religion.

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As Christian leaders in the first through fifth centuries embraced ascetic interpretations of the Bible and practices of sexual renunciation, sexual slander-such as the accusations Paul leveled against wayward Gentiles in the New Testament-played a pivotal role in the formation of early Christian identity. In particular, the imagined construct of the lascivious, literal-minded Jew served as a convenient foil to the chaste Christian ideal. Susanna Drake examines representations of Jewish sexuality in early Christian writings that use accusations of carnality, fleshliness, bestiality, and licentiousness as strategies to differentiate the "spiritual" Christian from the "carnal" Jew. Church fathers such as Justin Martyr, Hippolytus of Rome, Origen of Alexandria, and John Chrysostom portrayed Jewish men variously as dangerously hypersexual, at times literally seducing virtuous Christians into heresy, or as weak and effeminate, unable to control bodily impulses or govern their wives. As Drake shows, these carnal caricatures served not only to emphasize religious difference between Christians and Jews but also to justify increased legal constraints and violent acts against Jews as the interests of Christian leaders began to dovetail with the interests of the empire. Placing Christian representations of Jews at the root of the destruction of synagogues and mobbing of Jewish communities in the late fourth and early fifth centuries, Slandering the Jew casts new light on the intersections of sexuality, violence, representation, and religious identity.

Sex --- Christianity and other religions --- Judaism --- Church history --- Sexualité --- Christianisme --- Judaïsme --- Eglise --- Religious aspects --- Christianity --- History of doctrines --- History --- Relations --- Aspect religieux --- Histoire des doctrines --- Histoire --- Frühchristentum. --- Leiblichkeit. --- Verunglimpfung. --- Antijudaismus. --- Sexualverhalten. --- Primitive and early church, ca. 30-600. --- Sexualité --- Judaïsme --- Gender (Sex) --- Human beings --- Human sexuality --- Sex (Gender) --- Sexual behavior --- Sexual practices --- Sexuality --- Sexology --- Apostolic Church --- Church, Apostolic --- Early Christianity --- Early church --- Primitive and early church --- Primitive Christianity --- Fathers of the church --- Great Apostasy (Mormon doctrine) --- History. --- Jews --- Religions --- Semites --- Religion --- Ancient Studies. --- Jewish Studies. --- Religion. --- Religious Studies.

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Augustine of Hippo was the most prolific and influential writer on reading between antiquity and the Renaissance, though he left no systematic treatise on the subject. His reluctance to synthesize his views on other important themes such as the sacraments suggests that he would have been skeptical of any attempt to bring his statements on reading into a formal theory. Yet Augustine has remained the point of reference to which all later writers invariably return in their search for the roots of problems concerning reading and interpretation in the West.Using Augustine as the touchstone, Brian Stock considers the evolution of the meditative reader within Western reading practices from classical times to the Renaissance. He looks to the problem of self-knowledge in the reading culture of late antiquity; engages the related question of ethical values and literary experience in the same period; and reconsiders Erich Auerbach's interpretation of ancient literary realism.In subsequent chapters, Stock moves forward to the Middle Ages to explore the attitude of medieval Latin authors toward the genre of autobiography as a model for self-representation and takes up the problem of reading, writing, and the self in Petrarch. He compares the role of the reader in Augustine's City of God and Thomas More's Utopia, and, in a final important move, reframes the problem of European cultural identity by shifting attention from the continuity and change in spoken language to significant shifts in the practice of spiritual, silent reading in the Middle Ages and Renaissance. A richly rewarding reflection on the history and nature of reading, After Augustine promises to be a centerpiece of discussions about the discovery of the self through literature.

#GOSA:II.P.AU.2.M --- Books and reading --- Self-knowledge, Theory of --- Introspection (Theory of knowledge) --- Knowledge, Reflexive --- Knowledge of self, Theory of --- Reflection (Theory of knowledge) --- Reflexive knowledge --- Knowledge, Theory of --- Personality (Theory of knowledge) --- Self (Philosophy) --- History --- Augustine, --- Avgustin, Blazhennyĭ, --- Augustinus, Aurelius, --- Augustyn, --- Augustin, --- Ughasṭīnūs, --- Agostino, --- Agustí, --- Augoustinos, --- Aurelius Augustinus, --- Augustinus, --- Agustín, --- Aurelio Agostino, --- Episkopos Ippōnos Augoustinos, --- Augoustinos Ipponos, --- Agostinho, --- Aurelli Augustini, --- Augustini, Aurelli, --- Aurelii Augustini, --- Augustini, Aurelii, --- Ōgostinos, --- Agostino, Aurelio, --- אוגוסטינוס הקדוש --- أغسطينوس، --- 奥古斯丁 --- Books and reading. --- Influence. --- History. --- Avgustin, --- Augustinus, Aurelius --- Agostinho --- Augustine of Hippo --- Augustine d'Hippone --- Agostino d'Ippona --- Augustin d'Hippone --- Augustinus Hipponensis, sanctus --- Sant'Agostino --- Augustinus van Hippo --- Aurelius Augustinus --- Aurelio Agostino --- 聖アウグスティヌス --- アウグスティヌス --- Augustine --- Ancient Studies. --- Cultural Studies. --- Literature. --- Medieval and Renaissance Studies.