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Brand New, Unread Copy in Perfect Condition. A+ Customer Service! Summary: Much attention has been devoted in recent years to Christian asceticism in Late Antiquity. But Christianity did not introduce asceticism to the ancient world. An underlying theme of this fascinating study of pagan asceticism is that much of the work on Christian "holy men" has ignored earlier manifestations of asceticism in Antiquity and the way Roman society confronted it. Accordingly, James Francis turns to the second century, the "balmy late afternoon of Rome's classical empire," when the conflict between asceticism and authority reached a turning point. Francis begins with the emperor Marcus Aurelius (121-180), who warned in his Meditations against "display[ing] oneself as a man keen to impress others with a reputation for asceticism or beneficence." The Stoic Aurelius saw ascetic self-discipline as a virtue, but one to be exercised in moderation. Like other Roman aristocrats of his day, he perceived practitioners of ostentatious physical asceticism as a threat to prevailing norms and the established order. Prophecy, sorcery, miracle working, charismatic leadership, expressions of social discontent, and advocacy of alternative values regarding wealth, property, marriage, and sexuality were the issues provoking the controversy. If Aurelius defined the acceptable limits of ascetical practice, then the poet Lucian depicted the threat ascetics were perceived to pose to the social status quo through his biting satire. In an eye-opening analysis of Philostratus's Life of Apollonius of Tyana, Francis shows how Roman society reined in its deviant ascetics by "rehabilitating" them into pillars of traditional values. Celsus's True Doctrine shows how the views pagans held of their own ascetics influenced their negative view of Christianity. Finally, Francis points out striking parallels between the conflict over pagan asceticism and its Christian counterpart. By treating pagan asceticism seriously in its own right, Francis establishes the context necessary for understanding the great flowering of asceticism in Late Antiquity. Buchnummer des Verkäufers

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Much attention has been devoted in recent years to Christian asceticism in Late Antiquity. But Christianity did not introduce asceticism to the ancient world. An underlying theme of this fascinating study of pagan asceticism is that much of the work on Christian "holy men" has ignored earlier manifestations of asceticism in Antiquity and the way Roman society confronted it. Accordingly, James Francis turns to the second century, the "balmy late afternoon of Rome's classical empire," when the conflict between asceticism and authority reached a turning point.

Francis begins with the emperor Marcus Aurelius (121?180), who warned in his Meditations against "display[ing] oneself as a man keen to impress others with a reputation for asceticism or beneficence." The Stoic Aurelius saw ascetic self-discipline as a virtue, but one to be exercised in moderation. Like other Roman aristocrats of his day, he perceived practitioners of ostentatious physical asceticism as a threat to prevailing norms and the established order. Prophecy, sorcery, miracle working, charismatic leadership, expressions of social discontent, and advocacy of alternative values regarding wealth, property, marriage, and sexuality were the issues provoking the controversy.

If Aurelius defined the acceptable limits of ascetical practice, then the poet Lucian depicted the threat ascetics were perceived to pose to the social status quo through his biting satire. In an eye-opening analysis of Philostratus's Life of Apollonius of Tyana, Francis shows how Roman society reined in its deviant ascetics by "rehabilitating" them into pillars of traditional values. Celsus's True Doctrine shows how the views pagans held of their own ascetics influenced their negative view of Christianity. Finally, Francis points out striking parallels between the conflict over pagan asceticism and its Christian counterpart. By treating pagan asceticism seriously in its own right, Francis establishes the context necessary for understanding the great flowering of asceticism in Late Antiquity

Über den Autor:

James A. Francis is Visiting Assistant Professor of Classics at Rollins College.

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Francis, James A.
Verlag: Penn State University Press, U.S.A. (1995)
ISBN 10: 0271034254 ISBN 13: 9780271034256
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Buchbeschreibung Penn State University Press, U.S.A., 1995. Soft Cover. Buchzustand: As New. Not ex-library book. 222 pages. Condition as new. Size: 8vo - over 7¾" - 9¾" tall. Buchnummer des Verkäufers 033145

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Buchbeschreibung Pennsylvania State University Press, 1994. PAP. Buchzustand: New. New Book. Delivered from our UK warehouse in 3 to 5 business days. THIS BOOK IS PRINTED ON DEMAND. Established seller since 2000. Buchnummer des Verkäufers LQ-9780271034256

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Buchbeschreibung Pennsylvania State University Press, United States, 2008. Paperback. Buchzustand: New. 224 x 152 mm. Language: English . Brand New Book ***** Print on Demand *****. Much attention has been devoted in recent years to Christian asceticism in Late Antiquity. But Christianity did not introduce asceticism to the ancient world. An underlying theme of this fascinating study of pagan asceticism is that much of the work on Christian holy men has ignored earlier manifestations of asceticism in Antiquity and the way Roman society confronted it. Accordingly, James Francis turns to the second century, the balmy late afternoon of Rome s classical empire, when the conflict between asceticism and authority reached a turning point. Francis begins with the emperor Marcus Aurelius (121 180), who warned in his Meditations against display[ing] oneself as a man keen to impress others with a reputation for asceticism or beneficence. The Stoic Aurelius saw ascetic self-discipline as a virtue, but one to be exercised in moderation. Like other Roman aristocrats of his day, he perceived practitioners of ostentatious physical asceticism as a threat to prevailing norms and the established order. Prophecy, sorcery, miracle working, charismatic leadership, expressions of social discontent, and advocacy of alternative values regarding wealth, property, marriage, and sexuality were the issues provoking the controversy. If Aurelius defined the acceptable limits of ascetical practice, then the poet Lucian depicted the threat ascetics were perceived to pose to the social status quo through his biting satire. In an eye-opening analysis of Philostratus s Life of Apollonius of Tyana, Francis shows how Roman society reined in its deviant ascetics by rehabilitating them into pillars of traditional values. Celsus s True Doctrine shows how the views pagans held of their own ascetics influenced their negative view of Christianity. Finally, Francis points out striking parallels between the conflict over pagan asceticism and its Christian counterpart. By treating pagan asceticism seriously in its own right, Francis establishes the context necessary for understanding the great flowering of asceticism in Late Antiquity. Buchnummer des Verkäufers AAV9780271034256

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Buchbeschreibung Pennsylvania State University Press, United States, 2008. Paperback. Buchzustand: New. 224 x 152 mm. Language: English . Brand New Book ***** Print on Demand *****.Much attention has been devoted in recent years to Christian asceticism in Late Antiquity. But Christianity did not introduce asceticism to the ancient world. An underlying theme of this fascinating study of pagan asceticism is that much of the work on Christian holy men has ignored earlier manifestations of asceticism in Antiquity and the way Roman society confronted it. Accordingly, James Francis turns to the second century, the balmy late afternoon of Rome s classical empire, when the conflict between asceticism and authority reached a turning point. Francis begins with the emperor Marcus Aurelius (121 180), who warned in his Meditations against display[ing] oneself as a man keen to impress others with a reputation for asceticism or beneficence. The Stoic Aurelius saw ascetic self-discipline as a virtue, but one to be exercised in moderation. Like other Roman aristocrats of his day, he perceived practitioners of ostentatious physical asceticism as a threat to prevailing norms and the established order. Prophecy, sorcery, miracle working, charismatic leadership, expressions of social discontent, and advocacy of alternative values regarding wealth, property, marriage, and sexuality were the issues provoking the controversy. If Aurelius defined the acceptable limits of ascetical practice, then the poet Lucian depicted the threat ascetics were perceived to pose to the social status quo through his biting satire. In an eye-opening analysis of Philostratus s Life of Apollonius of Tyana, Francis shows how Roman society reined in its deviant ascetics by rehabilitating them into pillars of traditional values. Celsus s True Doctrine shows how the views pagans held of their own ascetics influenced their negative view of Christianity. Finally, Francis points out striking parallels between the conflict over pagan asceticism and its Christian counterpart. By treating pagan asceticism seriously in its own right, Francis establishes the context necessary for understanding the great flowering of asceticism in Late Antiquity. Buchnummer des Verkäufers AAV9780271034256

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Buchbeschreibung Pennsylvania State University Press, 1994. PAP. Buchzustand: New. New Book. Shipped from US within 10 to 14 business days. THIS BOOK IS PRINTED ON DEMAND. Established seller since 2000. Buchnummer des Verkäufers IQ-9780271034256

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Buchbeschreibung Penn State University Press. Paperback. Buchzustand: New. Paperback. 240 pages. Dimensions: 8.8in. x 6.0in. x 0.8in.Much attention has been devoted in recent years to Christian asceticism in Late Antiquity. But Christianity did not introduce asceticism to the ancient world. An underlying theme of this fascinating study of pagan asceticism is that much of the work on Christian holy men has ignored earlier manifestations of asceticism in Antiquity and the way Roman society confronted it. Accordingly, James Francis turns to the second century, the balmy late afternoon of Romes classical empire, when the conflict between asceticism and authority reached a turning point. Francis begins with the emperor Marcus Aurelius (121180), who warned in his Meditations against displaying oneself as a man keen to impress others with a reputation for asceticism or beneficence. The Stoic Aurelius saw ascetic self-discipline as a virtue, but one to be exercised in moderation. Like other Roman aristocrats of his day, he perceived practitioners of ostentatious physical asceticism as a threat to prevailing norms and the established order. Prophecy, sorcery, miracle working, charismatic leadership, expressions of social discontent, and advocacy of alternative values regarding wealth, property, marriage, and sexuality were the issues provoking the controversy. If Aurelius defined the acceptable limits of ascetical practice, then the poet Lucian depicted the threat ascetics were perceived to pose to the social status quo through his biting satire. In an eye-opening analysis of Philostratuss Life of Apollonius of Tyana, Francis shows how Roman society reined in its deviant ascetics by rehabilitating them into pillars of traditional values. Celsuss True Doctrine shows how the views pagans held of their own ascetics influenced their negative view of Christianity. Finally, Francis points out striking parallels between the conflict over pagan asceticism and its Christian counterpart. By treating pagan asceticism seriously in its own right, Francis establishes the context necessary for understanding the great flowering of asceticism in Late Antiquity This item ships from multiple locations. Your book may arrive from Roseburg,OR, La Vergne,TN. Paperback. Buchnummer des Verkäufers 9780271034256

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Buchbeschreibung Penn State University Press, 2008. Paperback. Buchzustand: New. book. Buchnummer des Verkäufers 0271034254

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Buchbeschreibung Pennsylvania State University Press, 1994. Paperback. Buchzustand: New. Buchnummer des Verkäufers DADAX0271034254

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