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Full Description
Ancient Christianity had an ambivalent stance toward violence. Jesus had instructed his disciples to love their enemies, and in the first centuries Christians were proud of this lofty teaching and tried to apply it to their persecutors and to competing religious groups. Yet at the same time they testify to their virulent verbal criticism of Jews, heretics and pagans, who could not accept the Christian exclusiveness. After emperor Constantine had turned to Christianity, Christians acquired the opportunity to use violence toward competing groups and pagans, even though they were instructed to love them personally and Jewish-Christian relationships flourished at grass root level. General analyses and case studies demonstrate that the fashionable distinction between intolerant monotheism and tolerant polytheism must be qualified.
Contents
Jan Bremmer, Religious Violence between Greeks, Romans, Christians and Jews
Danny Praet, Violence against Christians and Violence by Christians in the First Three Centuries: Direct Violence, Cultural Violence and the Debate about Christian Exclusiveness
Fred Ledegang, Eusebius' View on Constantine and his Policy
Hans C. Teitler, Avenging Julian. Violence against Christians during the Years 361-363
F.J. Elizabeth Boddens Hosang, Attraction and Hatred. Relations between Jews and Christians in the Early Church
Hans van Loon, Violence in the Early Years of Cyril of Alexandria's Episcopate
Joop van Waarden, Priscillian of Avila's Liber ad Damasum, and the Inability to Handle a Conflict
Paul van Geest, Quid dicam de vindicando vel non vindicando? (Ep. 95, 3). Augustine's Legitimation of Coercion in his Roles of Mediator, Judge, Teacher and Mystagogue
Gerard Bartelink, Repression von Häretikern und anderen religiösen Gruppierungen im späteren Altertum, in der Sprache widerspiegelt
Riemer Roukema, Reception and Interpretation of Jesus' Teaching of Love for Enemies in Ancient Christianity
