Religious Policy

2021 ◽  
pp. 90-108
Author(s):  
Jan Willem Drijvers

A Roman emperor in late antiquity had to deal not only with military, administrative, and communicative matters, but also with the complex religious affairs of the time. Jovian was a Christian, and he made a clean break with Julian’s pro-pagan measures and returned to the religious policy of Constantine and Constantius II. He did not, however, issue anti-pagan measures. Jovian may have been in favor of Nicene Christianity if we can believe Athanasius’s letter addressed to him, as well as the Petitiones Arianorum. This set of four petitions to Jovian have been preserved among the apologetical writings of Athanasius and should therefore be treated with caution. In general, Jovian seems to have taken no sides in the various christological conflicts and debates of his time. He propagated religious tolerance as is evident from Themistius’s consular oration. Whether he issued a law of religious tolerance, as Themistius seems to suggest, remains in doubt. Regulating religion, dealing with dogmatic issues, or taking a position himself in religious conflicts seem not to have been among Jovian’s primary concerns.

2009 ◽  
Vol 3 (1) ◽  
Author(s):  
Mato Ilkić

Northern part of the island of Pag has been a challenge for archaeological science as several important and rich sites are situated in this region. One of them is about 3 km east of Novalja, in the Bay of Caska. In the last ten years in the series of archaeological explorations significant remains of Roman settlement and necropolis were discovered. Abundant numismatic material was found in these excavations, among other finds. On this occasion I would like to present Roman coins which were unearthed in 2005 and 2006 during archaeological excavations on the plot of Juraj Palčić (cadastral plot 1941/24) in Caska where remains of a complex Roman residential object were explored under the leadership of Goran Skelac. Thirteen pieces of the Roman currency were discovered in trenches. A half of a split coin probably belongs to the period of the Roman Republic (cat. no. 1). Due to poor state of preservation it cannot be dated with certainty. A well preserved bronze coin belongs to the final period of the Roman Republic (cat. no. 2). Two busts are depicted on its front side: Caesar with a wreath on his head and bare-headed Octavian. This dupondius was made in the Lugdunum (Lyon) mint. To my best knowledge, this Gallic provincial coin from approximately 36 BC is the first such find from the territory of ancient Liburnia. Then, there was also an August's as from the mint in Rome (cat. no. 3). Sex. Nonius Quinctilianus, a monetary official from the year 6 BC is mentioned in the legend at the reverse. As with a depiction of the first Roman emperor and mention of C. Marcius Censorinus was also discovered at this site in Caska (cat. no. 4). Since Censorinus was a monetary official in 18 BC who supervised minting of sesterces and dupondii only, according to the standard catalogue Roman Imperial Coinage, as with his name is probably an early imperial forgery. Following numismatic finds belong to the beginning of the second half of the 3rd century: two antoniniani from the mint in Rome with depictions of the Emperor Gallienus (cat. no. 5) and his wife Salonina (cat. no. 6). Seven coins belong to the Late Antiquity. One of them is from the period of Constantine the Great (cat. no. 7). Coin with a depiction of Caesar Constantine II, his son, is dated to the last two years of his father's reign (cat. no. 9). A coin with posthumous depiction of Constantine the Great belongs to the first decade of independent reign of his sons (cat. no. 8). Four coins belong to the period around mid-fourth century. One of them was minted in Siscia, under the Emperor Constans. Phoenix, a firebird symbolizing immortality i.e. resurrection is on the reverse (cat. no. 10). The last three coins were minted during the Emperor Constantius II. A distinctly military theme is depicted on their reverses: a Roman soldier strikes enemy on a horse with a spear (cat. no. 11-13). As a whole this numismatic assemblage contributes to a more precise chronological determination of this complex Roman residential object in Caska. It is also important for better understanding of money circulation in the region of ancient Liburnia. I would like to dedicate this article with best wishes to a dear friend and colleague, Professor Janko Belošević.


Starinar ◽  
2013 ◽  
pp. 269-286
Author(s):  
Perica Spehar ◽  
Natasa Miladinovic-Radmilovic ◽  
Sonja Stamenkovic

In 2012, in the village Davidovac situated in south Serbia, 9.5 km south-west from Vranje, archaeological investigations were conducted on the site Crkviste. The remains of the smaller bronze-age settlement were discovered, above which a late antique horizon was later formed. Apart from modest remains of a bronze-age house and pits, a late antique necropolis was also excavated, of which two vaulted tombs and nine graves were inspected during this campaign. During the excavation of the northern sector of the site Davidovac-Crkviste the north-eastern periphery of the necropolis is detected. Graves 1-3, 5 and 6 are situated on the north?eastern borderline of necropolis, while the position of the tombs and the remaining four graves (4, 7-9) in their vicinity point that the necropolis was further spreading to the west and to the south?west, occupying the mount on which the church of St. George and modern graveyard are situated nowadays. All graves are oriented in the direction SW-NE, with the deviance between 3? and 17?, in four cases toward the south and in seven cases toward the north, while the largest part of those deviations is between 3? and 8?. Few small finds from the layer above the graves can in some way enable the determination of their dating. Those are two roman coins, one from the reign of emperor Valens (364-378), as well as the fibula of the type Viminacium-Novae which is chronologically tied to a longer period from the middle of the 5th to the middle of the 6th century, although there are some geographically close analogies dated to the end of the 4th or the beginning of the 5th century. Analogies for the tombs from Davidovac can be found on numerous sites, like in Sirmium as well as in Macvanska Mitrovica, where they are dated to the 4th-5th century. Similar situation was detected in Viminacium, former capital of the roman province of Upper Moesia. In ancient Naissus, on the site of Jagodin Mala, simple rectangular tombs were distributed in rows, while the complex painted tombs with Christian motifs were also found and dated by the coins to the period from the 4th to the 6th century. Also, in Kolovrat near Prijepolje simple vaulted tombs with walled dromos were excavated. During the excavations on the nearby site Davidovac-Gradiste, 39 graves of type Mala Kopasnica-Sase dated to the 2nd-3rd century were found, as well as 67 cist graves, which were dated by the coins of Constantius II, jewellery and buckles to the second half of the 4th or the first half of the 5th century. Based on all above mentioned it can be concluded that during the period from the 2nd to the 6th century in this area existed a roman and late antique settlement and several necropolises, formed along an important ancient road Via militaris, traced at the length of over 130 m in the direction NE-SW. Data gained with the anthropological analyses of 10 skeletons from the site Davidovac-Crkviste don't give enough information for a conclusion about the paleo-demographical structure of the population that lived here during late antiquity. Important results about the paleo-pathological changes, which do not occur often on archaeological sites, as well as the clearer picture about this population in total, will be acquired after the osteological material from the site Davidovac-Gradiste is statistically analysed.


Antichthon ◽  
1973 ◽  
Vol 7 ◽  
pp. 80-89
Author(s):  
D.C. Nutt

The sources which refer to Silvanus and his abortive usurpation are few and varied. They include a secular historian with a military background (Ammianus Marcellinus), a Roman emperor (Julian) and a lesser group composed of secular and ecclesiastical historians, orators and priests. Epigraphical evidence is slight. These sources are not of equal merit or value nor are they in absolute agreement. Indeed, the two major sources, Ammianus and Julian, differ substantially.


2021 ◽  

This collection of essays investigates signs of toleration, recognition, respect and other positive forms of interaction between and within religious groups of late antiquity. At the same time, it acknowledges that examples of tolerance are significantly fewer in ancient sources than examples of intolerance and are often limited to insiders, while outsiders often met with contempt, or even outright violence. The essays take both perspectives seriously by analysing the complexity pertaining to these encounters. Religious concerns, ethnicity, gender and other social factors central to identity formation were often intertwined and they yielded different ways of drawing the limits of tolerance and intolerance. This book enhances our understanding of the formative centuries of Jewish and Christian religious traditions. It also brings the results of historical inquiry into dialogue with present-day questions of religious tolerance.


2009 ◽  
Vol 17 (1-2) ◽  
pp. 207-238 ◽  
Author(s):  
Ra'anan Boustan

AbstractThis paper traces the historical development of the discourse of violent retribution in Jewish culture over the course of Late Antiquity. The paper argues that, although Jews had long engaged in anti-Roman rhetoric, Jewish anti-imperial sentiment intensified in the fifth to seventh centuries CE. This heightened level of antipathy toward the Roman state is perhaps best exemplified by a number of texts that present tableaux of graphic violence directed against the figure of the Roman emperor. The paper shows that these fantasies of revenge redeployed and inverted specific elements of Roman imperial ideology and practice, while at the same time internalizing the pervasive stereotype of Jews in sixth- and especially seventh-century Christian sources as violent troublemakers. The paper argues that, in attempting to assert some measure of control over the "symbolic weapons" of religious violence at play in their society, the Jewish creators of this vivid discourse of retributive justice colluded with their Christian counterparts in constructing the Jew as a member of an oppositional and even dangerous religious minority.


Humaniora ◽  
2016 ◽  
Vol 7 (4) ◽  
pp. 453
Author(s):  
Dhanny Septimawan Sutopo

Amongst other things, Indonesian history was rife with religious conflicts. Religious differences had thus far been factored in the causes of intolerance amongst believers of different religions. This study examined how religious tolerance that was established in Sidoasri village where Christians and Muslims were living together. This research used a qualitative descriptive method, where it would describe and explain data from the subject research on the form of religious tolerance in Sidoasri village. The results of this research show that religious tolerance is always built through the long process by way of mediating various past conflicts. Religious dogma has never been a cause of intolerance. Social, cultural, political, and economic factors are decisive in founding religious tolerance. 


2020 ◽  
pp. 214-228
Author(s):  
Rafał Prostak

The aim of the article is to reconstruct the relationships between the Baptist understanding of baptism (credobaptism; believer’s baptism) and church and the religious policy promoted by the early Baptists. The following texts are explored: A Short Declaration of the Mystery of Iniquity (1612) by Thomas Helwys; Persecution for Religion Judged and Condemned (1615) by John Murton; and Religious Peace: Or, a Plea for Liberty of Conscience (1614) by Leonard Busher. Helwys and Murton were leaders of the congregation of Spitalfields, the first Baptist community in the Kingdom of England. Busher, lesser known, probably belonged to the congregation, and his said work is the first treaty to defend freedom of religion by a Baptist.


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