Download Contra Christianos. La critique sociale et religieuse du by Xavier Levieils PDF

By Xavier Levieils

The persecution of the Church ordered via the Roman kingdom, no matter if it was once through neighborhood magistrates or on imperial command, was once the main noticeable manifestation of the hostility directed opposed to Christians in the course of the first 3 centuries of our period. in fact even though, this persecution, extra virulent in a few of its episodes than in others, used to be in basic terms the crystallisation of the rejection of Christianity already expressed through the inhabitants at huge. Christianity, spreading quickly past its unique Jewish context, used to be perceived via Graeco-Roman society during the deforming lens of principles and values totally overseas to it. therefore, Christians grew to become the sufferers of spiritual and social categorisations which pressured them into the margins of society. Christianity's assimilation with superstition (Jewish origins, irrational doctrine, recruitment from the loads, uncertain practices [magic, anthropophagy, ritual homicide, sexual debauchery, Christ-worship, cross-worship, sun-worship, ass-worship]) and the accusations opposed to it of atheism (a response opposed to its unique monotheism) and of hatred of mankind (non-adherence to the typical values [civil, familial or political]) demonstrate that public opinion performed an important position previous the measures taken opposed to Christians, and that the anti-Christian hostility was once a reactionary stream opposed to a bunch that threatened the elemental buildings of town.

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Extra resources for Contra Christianos. La critique sociale et religieuse du christianisme des origenes au concile de Nicee (45-325)

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189-192. Epiphane, Panarion 30, 13, 3. Selon Epiphane, Panarion 30, 16, 8-9, les ébionites croyaient que Paul était un Grec de Tarse, né de parents grecs, qui devint prosélyte pour pouvoir épouser une fille du grand prêtre. Mais comme il ne pouvait pas, d’un point de vue légal, contracter un tel mariage, il se vengea en écrivant contre la circoncision, le sabbat et la Loi. Cette antipathie se retrouve dans la littérature pseudo-clémentine, considérée, selon le titre de l’excursus de S. C. Mimouni, judéo-christianisme, p.

Les démêlés de Paul avec les autorités juives le démontrent. Après avoir arrêté Paul au Temple à cause du tumulte dont il paraissait être la cause, le tribun Claudius Lysias le déféra devant le Sanhédrin20, reconnaissant par cette procédure que la question chrétienne dépendait des instances juives. Il écrivit ensuite au procurateur Antonius Félix, devant lequel Paul devait être présenté, « que l’accusation portait sur des discussions relatives à leur loi »21. Félix et Porcius Festus, son successeur, s’abstinrent par la suite de se prononcer sur le cas de Paul, tous les deux jugeant également qu’il relevait de la loi juive22.

Pritz, « La migration des "nazaréens" à Pella » dans Les origines juives du christianisme, Paris-Jérusalem, 1993, p. 93-110, B. Van Elderen, « Early Christianity in Transjordan », TyB 45 (1994), p. 104-109 et F. Manns, Le judéo-christianisme, p. 53-62. Justin, 1 Apol. 1, 1. Hom. clem. I, 3 et XIII, 7 ; Rec. clem. I, 3 ; VII, 3, 4 et VIII, 7, 5-6. Hom. clem. XX, 22 ; Rec. clem. X, 64, 2. Même si ce judaïsme imputé aux fils de Faustus appartient à un prototype juif du roman clémentin, il n’en reste pas moins que l’éditeur ébionite n’a relevé aucune contradiction entre l’adhésion à la foi chrétienne et ce reproche d’être devenu Juif.

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