The Christian communities of Palestine from Byzantine to Islamic rule. A historical and archaeological study. By Robert Schick. (Studies in Late Antiquity and Early Islam, 2.) Pp. xviii + 583 incl. 13 tables + 9 maps and 29 plates. Princeton, NJ: Darwin Press, 1995. £40 ($59.95). 0 87850 081 2

1997 ◽  
Vol 48 (4) ◽  
pp. 741-742
Author(s):  
John Binns
Keyword(s):  
Late Antiquity ◽  
Christian Communities ◽  
Early Islam

La virgen cristiana en los escritos de Ambrosio y de Agustín

Augustinus ◽  
2020 ◽  
Vol 65 (1) ◽  
pp. 161-203
Author(s):  
Vittorino Grossi ◽  
Keyword(s):  
Civil Society ◽  
Late Antiquity ◽  
Augustine Of Hippo ◽  
Christian Communities ◽  
Ambrose Of Milan ◽  
Vestal Virgins

The article presents the figure of the consecrated virgin, as it appears in the writings of Ambrose of Milan and Augustine of Hippo. It also offers a contextual synthesis of the conditions of women in Late Antiquity, both in civil society, presenting the women as uxor, the situation of the Vestal Virgins, as well as the women’s stituation within the Christian communities. Later a summary of the main Latin patristic writings on virginity is made, to analyze and compare in more detail, Saint Ambrose’s De Virginibus and Saint Augustine’s De sancta Virginitate.

Attitudes to the Use of Fire in Executions in Late Antiquity and Early Islam: The Burning of Heretics and Rebels in Late Umayyad Iraq

2015 ◽  
pp. 106-128 ◽  
Author(s):  
Andrew Marsham
Keyword(s):  
Human Body ◽  
Capital Punishment ◽  
Social Order ◽  
Late Antiquity ◽  
Human Life ◽  
Physical Change ◽  
Early Islam ◽  
The Status ◽  
Extreme Violence

Capital punishment can be understood as simultaneously an exercise of actual power – the ending of a human life – and an exertion of symbolic, or ritual, power.1 In this combination of symbolic transformation with real physical change, executions are unusual rituals. But the use of extreme violence against the human body certainly does have ritual characteristics, in that it has established rules (which may, of course, be deliberately challenged or broken) and in that these rules are used to make the drastic transformation in the status of the executed party seem legitimate and proper, to reassert more general ideas about the correct social order and to communicate threats and warnings to others who might seek to upset it. The victim of the execution is quite literally marked out as beyond reintegration into society. Their body becomes a kind of text, which can be read in a multitude of ways: the authorities carrying out the killing usually have one set of messages in mind, but the victim themselves, and those who witness or remember the act, may have very different ideas.

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