Relevant bibliographies by topics / Cultic acts

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Cultic acts'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Cultic acts"

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DeGrado, Jessie. "The qdesha in Hosea 4:14: Putting the (Myth of the) Sacred Prostitute to Bed." Vetus Testamentum 68, no. 1 (January 12, 2018): 8–40. http://dx.doi.org/10.1163/15685330-12341300.

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AbstractDespite a lack of evidence for the practice of sacred prostitution in the ancient Middle East, scholars have continued to understand the wordqdešɔin Hosea 4:14 to denote a female officiant who performed sexual acts in a cultic setting. This article argues that the understanding of theqdešɔas a cultic prostitute has appealed to interpreters for over two millennia because the Hebrew word has a semantic range that includes both female cultic functionaries and prostitutes. The lexeme denotes a class of women who are employed outside of the patrimonial estate, including priestesses or prostitutes (but never both at the same time). When the prophet indicts the Israelites for sacrificing with qdešot, he deploys a pun that strengthens his metaphor of Israel as a wayward woman.
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Proctor, Travis. "Environmental Change, the Acts of John, and Shifting Cultic Landscapes in Late Antique Ephesus." Studies in Late Antiquity 5, no. 2 (2021): 176–215. http://dx.doi.org/10.1525/sla.2021.5.2.176.

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The city of Ephesus experienced a marked civic transformation in Late Antiquity. After having centered its settlements and economic fortunes on its proximity to a deep-water harbor for over a millenium, late antique Ephesus gradually shifted to an inland, fortified settlement on Ayasoluk Hill. While several factors undoubtedly informed this civic reorientation, the most commonly cited impetus for Ephesus’s late antique reorientation was the infilling of its deep-water harbor. This article argues that, in addition to this environmental cause, an important cultural shift correspondingly informed Ephesus’s late antique reconfigurations. Namely, the emergence and development of the tomb of John on Ayasoluk Hill, informed by an array of literary legends associating the apostle with the city, increasingly positioned this site as a cultic and economic focal point in Late Antiquity. This article argues that an important early strand in this cultural fabric was the Acts of John, a collection of apocryphal tales that narrate John’s exploits in Ephesus. Significantly, the Acts of John articulates a “counter-cartography” that disassociates Christian identity from prominent Ephesian cultic sites and accentuates the importance of spaces “outside the city” of Ephesus, including and especially the tomb of John. Through its own circulation as well as its influence on later Johannine narratives, the early Acts of John helped inform a shift in the cultural cartographies of Ephesus, where Greco-Roman polytheistic spaces were gradually devalued in favor of Christian sites, the tomb of John on Ayasoluk chief among them.
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Harland, Philip A. "Honours and worship: Emperors, imperial cults and associations at Ephesus (first to third centuries C.E.)." Studies in Religion/Sciences Religieuses 25, no. 3 (September 1996): 319–34. http://dx.doi.org/10.1177/000842989602500306.

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Scholars have frequently underplayed the significance of the emperors within actual social and religious life in cities of the Roman empire and have portrayed imperial cults as predominantly political, lacking in religious dimensions. However, this view of imperial cults is misguided and acts as an obstacle to understanding the nature and significance of these cults at the local level. A fresh study of associations (local social-religious groups) in Ephesus helps to clarify the significance of emperors with respect to social, political and religious facets of life. There were two main interconnected ways in which emperors played a role in social and religious life within associations: in regard to networks of benefaction and with respect to cultic activities.
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Dietrich, Oliver. "Learning from ‘Scrap’ about Late Bronze Age Hoarding Practices: A Biographical Approach to Individual Acts of Dedication in Large Metal Hoards of the Carpathian Basin." European Journal of Archaeology 17, no. 3 (2014): 468–86. http://dx.doi.org/10.1179/1461957114y.0000000061.

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Hoard finds appear throughout the European Bronze Age with distinct chronological and chorological peaks. While there is some consensus on seeing hoards as an expression of cultic behaviour, the large ‘scrap metal' hoards in particular still provoke interpretations as raw material collected for recycling. With socketed axes whose sockets were intentionally filled with deliberately fragmented metalwork, Hansen (1996–1998) has pointed out a group of finds that could be crucial to a better understanding of ‘scrap’ hoards. Using the finds from the Carpathian Basin as a case study, a dual biographical approach is applied to this group. A close look at the complex use-life of the objects themselves, as well as an attempt at re-integrating them into the local history of hoarding, leads to the conclusion that they constitute single acts of dedication in larger contexts. “Scrap hoards’” can thus be understood as long-term accumulations of votive objects and can be integrated into the social practice of Bronze Age hoarding.
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Biddle, Mark E. "The (re-)establishment of order: Disorder in the priestly understanding and in the teaching and acts of Jesus." Review & Expositor 114, no. 2 (May 2017): 166–75. http://dx.doi.org/10.1177/0034637317702098.

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While a biblical doctrine of sin requires the honest and careful assessment of the complexity and plurality of the biblical witness,2 especially with regard to the relationship of the two Testaments, scholarship often draws lines of demarcation between the two Testaments too sharply. Ancient Israel’s priests devoted significant attention to the “objective” quality of wrong done as a pastoral problem, for example. Leviticus establishes that “unintentional sin” covers the whole gamut of behaviors short of willful sin that can result in terrible injury and harm. Indeed, the priests so consistently held the notion that wrong inheres in a situation, regardless of the intention of the actor, that they could use the language of sin to discuss skin diseases (Lev 14:1–32) and mold in houses (Lev 14:33–53). Israel’s priests did not speculate as to the precise point along the spectrum of willfulness and inadvertence at which one becomes morally culpable in the legal sense. Instead, their approach was much more pastoral: whatever the psychological and ethical dynamics preceding and underlying a wrong, the priests saw their role primarily in terms of healing, restoration, and restitution. Jesus and James expanded the priestly notion of sin as an objective reality to include intention as a category in the discussion of sin, but did not make it definitive of sin. Although the Gospels preserve no other discourse of Jesus even impinging on the subject of the concrete reality of sin, Jesus’ behaviors, especially instances when he healed without assigning blame or seeking repentance first, manifest his priestly concern for correcting inherent wrongness, for restoring rightness. Following Jesus, the priests’ view that any disorder threatens the harmony of the cultic community can supply useful and pertinent raw material for Christian theology and ethics today.
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Glancy, Jennifer. "FAMILY PLOTS: BURYING SLAVES DEEP IN HISTORICAL GROUND." Biblical Interpretation 10, no. 1 (2002): 57–75. http://dx.doi.org/10.1163/156851502753443290.

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AbstractDespite the anthropological identification of slavery as an anti-kinship structure, some New Testament scholars have attempted to "kin-ify" the relations between slaveholders and slaves, that is, to interpret slavery as a fictive kinship structure. Commentators on Acts of the Apostles, for example, are likely to accept the patriarchal or matriarchal right of householders to enforce decisions concerning the cultic practices of household slaves. By suggesting that the Spirit responds to the invitations of slaveholders, household by patriarchal household, Acts treats enslaved members of households as dependent bodies subjected to the intellectual and spiritual authority of slaveholders. By accepting uncritically Luke's portrait of the growth of the church, household by patriarchal household, commentators unwittingly buy into a family plot that legitimates the slaveholder's preferred vision of the household. Drawing on sources as disparate as Egyptian papyri of the Roman era and personal family history, this article challenges attempts to subsume relationships of slavery within the warm circle of the family. At the same time, the article warns against sentimental depictions of maternal and other family ties. In the first century as in the twenty-first century, the family could be a locus of exploitation and alienation. The natal alienation at the heart of the ancient slave experience is ultimately intertwined with the forms of alienation inherent within families themselves. It is not that relations of slavery are warmer than we might expect, but rather that relations between even the closest of kin can be more exploitative than we want to admit.
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Mastrocinque, Attilio. "The Mithraic praesepia as Dining Beds." Acta Antiqua Academiae Scientiarum Hungaricae 58, no. 1-4 (December 2018): 421–26. http://dx.doi.org/10.1556/068.2018.58.1-4.25.

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Summary A mithraeum always has long benches, which were called praesepiae, “places where cattle are fed in a stall” (CIMRM 233). The name is inappropriate for a dining room, which was usually called, instead, triclinium. Mithraeum is the current modern name, whereas the ancients called it spelaeum, antrum, templum. Another important name was Leonteum, which was not a separate cultic place for Leones only, because Porphyry states that the members of a Mithraic community were the Leones and the servants were called Korakes, the Ravens (Porphyr. de abst. 4. 16). The Mithraic menu apparently consisted of meat rather than of vegetables, even though one should take into account the fact that bones are better preserved than vegetables in an archaeological site, and therefore they are often published, whereas vegetal remains had never been investigated by means of chemical analyses. Lions are notoriously carnivorous and the praesepiae had to be filled with meat for the Leones. The initiation of Leones was supposed to be dry and fiery (Tert. Adv. Marcionem I 13), and we are also told that the Mithraic Leones avoided water for their purifications and washed their hands with honey (Porph. De antro 15–16). Moreover, a lion and a snake are often depicted on Mithraic reliefs as going to drink from a crater. It is possible to get some information from those facts about what Leones were used to drinking during their symposia: they were thirsty but their drink could not be water, but eventually, wine was permitted. Iustin. Apol. I 66 speaks of a cup of water, but only to mention some ritual acts during initiations and not during symposia.
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Grassi, Umberto. "Acts or Identities? Rethinking Foucault on Homosexuality." Cultural History 5, no. 2 (October 2016): 200–221. http://dx.doi.org/10.3366/cult.2016.0126.

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In the first part of this article I summarize the ongoing historiographical debate over Michel Foucault's theory of the nineteenth-century medical ‘invention’ of homosexuality, as it was formulated in the 1976 first volume of The History of Sexuality, The Will to Knowledge. Starting from the now-outdated conflict between ‘essentialists’ and ‘social constructionists’, I underline the ‘blind spots’ of the Foucauldian narrative as highlighted by postcolonial, feminist and queer criticisms. In the second part, I shift to the historiography of the early modern Iberian and Colonial world. Even though a lot of work in this field has already been done, I think that a full comprehension of the connections between this research and the international debate on the history of gender and sexual transgressions is still lacking. Through the analysis of this literature, I propose a revision of Foucault's account, questioning the idea of the nineteenth-century ‘great paradigm shift’. On the one hand, these studies address the long-term genealogy of issues that has fully ripened in the nineteenth century. On the other, they confirm the coexistence in past societies of a multiplicity of understandings of sexual behaviors that questions the hypothesis of a succession of coherent and homogeneous epistemological patterns.
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Rambaud, Thierry. "Le budget des cultes. Actes de la Journée d'études du 30 janvier sur le budget des cultes." Church History and Religious Culture 88, no. 4 (2008): 644–45. http://dx.doi.org/10.1163/187124108x426862.

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Clark-Huckstep, Andrew E. "The History of Sexuality and Historical Methodology." Cultural History 5, no. 2 (October 2016): 179–99. http://dx.doi.org/10.3366/cult.2016.0125.

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Michel Foucault's The History of Sexuality has been the subject of debate among historians for decades. More specifically, his assertion, ‘the sodomite was a temporary aberration, the homosexual was now a species,’ has been used to support an ‘acts-to-identity’ theory that locates in the late-nineteenth century a shift in thinking about sexuality. The author argues that a re-reading of Foucault shifts the focus of historical inquiry from identities towards the process of knowledge creation, allowing for ambiguity that the concept ‘identity’ might foreclose. This essay examines the debate and offers a new reading of Foucault based on the work of Lynne Huffer. Finally, the author seeks to centre a source-driven approach in conjunction with The History of Sexuality, providing readings of patients and informants from the work of Richard von Krafft-Ebing and Havelock Ellis.
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Dissertations / Theses on the topic "Cultic acts"

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Rivière, Karine. "Les actes de culte en Grèce : de l’époque mycénienne à la fin de l’époque archaïque." Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100148.

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Depuis les travaux fondateurs de M. Nilsson, on admet que les cultes grecs de l’époque archaïque héritent des pratiques rituelles des Mycéniens. Pendant toute la période qui s’étend du XIIIe au début du Ve siècle, et au delà, sont surtout consacrées par dépôt, par crémation, et par libation, des denrées issues des travaux des hommes, animaux domestiques, végétaux cultivés et liquides provenant de l’agriculture et de l’élevage. Des évolutions majeures affectent cependant l’organisation de la vie religieuse au cours de ces huit siècles ayant connu des crises, des changements de régime, des déplacements de population importants. Il ne convient cependant pas nécessairement d’opposer les aspects statiques et dynamiques : même les héritages les plus anciens ont progressivement été adaptés aux contextes nouveaux, et c’est particulièrement vrai de ceux qui concernent les consécrations d’offrandes alimentaires. Parce qu’elles s’articulent avec les besoins essentiels de l’homme comme « animal politique » autant qu’elles s’en détachent, ces dernières focalisent l’attention du chercheur sur ce que les actes de culte disent de la place du sacré dans les sociétés grecques en mutation. De l’époque mycénienne à la fin de l’époque archaïque les pratiques religieuses sont des enjeux de pouvoir. La répartition des prérogatives au cours des cérémonies, la définition d’un corpus de denrées jugées adéquates pour les consécrations, et la possibilité, ou non, de partager avec le divin, reflètent et cimentent l’organisation socio-politique des communautés. Si les accidents de la vie religieuse accompagnent ceux de la vie sociale et politique, ils témoignent aussi de l’évolution des mentalités. Propice au développement de la science et de la philosophie, l’époque archaïque a particulièrement favorisé les questionnements sur la pratique des cultes, et les réflexions sur la construction d’un espace sacré singulier
Since M. Nilsson’s work, it is accepted that the Greeks of the Archaic Period have inherited some of their religious habits from the Mycenaean era. From the XIIIth down to the VIth century BCE, the Greeks offered to their gods parts taken from domestic animals, cultivated plants, and drinkable liquids by burning them, depositing them in an appropriate place, or pouring them. Still, during eight centuries where there have been huge crisis, political disruptions, and population displacements, major religious changes took place. Those suggest that even practices that seem to have been the same have enventually been adapted to new contexts. This is especially the case for those associated with food offerings. Because they are closely related to the basic needs of humans, but can still be pretty distant from them, food offerings encourage researchers to focus on what religious practices tell us about how sacred matters were embeded into Greek mutating societies. From the Mycenaean down to the Archaic period, cult is an instrument of power. The social and political organisation of Greek communities was both represented and reinforced by the distribution of religious privileges, the definition of which goods were suitable for the offerings, and the possibility, or impossibility, for everyone to share with the gods. Religion and politic share an intimate relationship, but cult practices also closely reflect how the Greeks thought the world they lived in. New questions about religion and the definition of sacred space naturally followed the development of philosophy during the archaic period
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D'Angela, Grégory. "L' acte de subvention en droit public." Paris 1, 2010. http://www.theses.fr/2010PA010320.

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En l'assortissant d'un régime juridique spécifique, la loi du 12 avril 2000 a érigé la subvention au rang d'une véritable notion juridique. La subvention s'entend, au sens de ce texte, d'un avantage financier direct non remboursable attribué par une autorité administrative à un organisme de droit privé ne disposant d'aucun droit à son octroi et ayant pour fonction d'assurer le financement, sans contrepartie, d'une activité présentant un caractère d'intérêt général, c'est-à-dire soit un simple caractère d'intérêt général soit un caractère de service public, et ne constituant pas une activité économique exercée, de manière autonome, sur un marché concurrentiel. Tous les avantages financiers dénommés «subventions» par le législateur, le juge administratif ou la doctrine ne répondent pas à cette qualification. Par exemple, ne constituent des subventions au sens de la loi du 12 avril 2000 ni les aides économiques, ni les participations au financement d'une opération d'aménagement, ni les participations au financement d'un service public délégué. Bien que ce ne soit pas toujours le cas, les subventions au culte et les subventions à l'enseignement privé peuvent, en revanche, répondre à cette qualification. En tout état de cause, la subvention est soumise à un régime juridique spécifique dont la complexité se manifeste notamment par le fait que l'acte attributif se compose, dans certains cas, à la fois d'un acte unilatéral et d'un contrat.
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Rigou-Chemin, Bénédicte. "Les virtuoses religieux en paroisse : une ethnographie du catholicisme en acte." Paris, EHESS, 2011. http://www.theses.fr/2011EHES0477.

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Ce travail consiste en une ethnographie des pratiques ordinaires du catholicisme très contemporain en milieu urbain. Il interroge tout à la fois, la relation des acteurs croyants à la dimension religieuse à partir d'une "pratique en acte"; la gouvernance paroissiale comme mode d'organisation et de gestion du quotidien et encore, les rapports de corresponsabilité entre les acteurs laïcs et les acteurs religieux. Pour rendre compte de ces objets et les saisir dans leur contemporanéité la plus immédiate, c'est l'échelle micro-locale qui a été choisie à partir d'une population aujourd'hui minoritaire, celle des croyants "virtuoses" de deux églises catholiques du religieux, tant du côté des catholiques que du côté des catholiques que du côté de l'institution. Il fait appel à plusieurs disciplines. L'anthropologie sociale et culturelle, la sociologie des religions, l'histoire de l'Eglise et la théologie. La problématique axée sur le devenir d'une religion confrontée à sa modernité a pour objectif d'identifier les nouvelles expressions du catholicisme. L'analyse met ainsi en avant un objet fragilisé mais renouvelé par des initiatives émergentes
This research paper is an ethnographic study of the ordinary practices of the ²Roman catholic Church, with a focus on contemporaneous catholic practices in the city vicinity. In this paper, various aspects will be questioned: first, the believers' commitments to the religious dimension based on their "active participation" in the parish; second, the parish governance as an organizational structure and a frame to manage everyday issues; finally, the shared-responsibility between the laity and the ordained. In order to better tackle the characteristics of these key players and to capture their role in today's contemporaneous environment, the study has been conducted at the town ship micro-scale level among a minority of so-called "virtuoso believers" of two churches located in Toulouse downtown. This research paper is at the crossroads of empirical studies on the construction and the evolution of religiosity, as far as catholic people and the church as an institution are concerned. The paper encompasses several fields of study, among which the cultural and Social Anthropology, the Sociology of Religion, the History of the church and theology. What is at stake is the future of a religion which faces its own modernity, the objective of the paper being to identify the new features of catholicism. Thus, the research points out the weakened position of the Church which is nonetheless renewed by emerging initiatives
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Beardsley, Steven James. "Luke's Narrative Agenda: The Use of Kyrios Within Luke-Acts To Proclaim The Identity Of Jesus." Diss., Temple University Libraries, 2012. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/169824.

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Religion
Ph.D.
This dissertation examines Luke's use of kyrios within his narratives of the Gospel and the Acts of the Apostles. Luke reached back into the common religious cultural context of the early Christians where he obtained his understanding of kyrios as Yahweh from the Greek Jewish Scriptures (Chapter 1). When Luke and his Jewish audience heard kyrios, they first understood it to mean Yahweh. Luke was also writing in the larger cultural context of the Greco-Roman world and the Roman Empire, which was pervasively informed by the imperial cult (Chapter 2). Luke and his Greco-Roman audience (including his Jewish audience) instinctively recognized that kyrios' most obvious Greco-Roman referent was the emperor. Based on these identities of kyrios, Luke used his Gospel as the narrative canvas on which to develop and progressively reveal the identity of Jesus as Yahweh because he is kyrios (Chapter 3). Luke then took this established identity and made an overt political claim that Jesus is superior to the emperor as a god because he is Lord of all (Chapter 4). Luke's narrative agenda not only embraced the Jewish roots from which Christianity was born, it also challenged the environment in which it would thrive and ultimately triumph. For Luke, the identity of Jesus was profoundly clear. Jesus was Yahweh, the Lord God of Israel, born a human being and as such he explicitly replaced Caesar as Lord of all.
Temple University--Theses
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"Imperial cults and the Lukan perspective on the Roman empire: reassessing a "political" dimension of Luke-Acts." 2004. http://library.cuhk.edu.hk/record=b5892050.

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Chan Chi Ho.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2004.
Includes bibliographical references (leaves 165-184).
Abstracts in English and Chinese.
Notes to the Readers --- p.ii
Abstract --- p.iii
Chinese Abstract --- p.iv
Introduction --- p.1
Chapter Chapter One --- Imperial Cults as a Context of the Lukan Writings: Historical Preliminaries --- p.11
Chapter 1.1 --- Imperial Cults or Emperor Cults as a Religion in the Roman Empire --- p.13
Chapter 1.2 --- "The Lukan Perspective: Between the Author, the Literary Text, the Reader, and Their Historical Context" --- p.23
Chapter 1.2.1 --- Authorship and Intended Readership of the Lukan Writings --- p.24
Chapter 1.2.2 --- Time of Composition --- p.30
Chapter 1.2.3 --- Further Notes on Luke-Acts' Historical Situation --- p.37
Chapter 1.3 --- The Lukan Perspective on the Roman Empire Rethought --- p.42
Chapter Chapter Two --- A Contra-cultural Reformed Judaism Surpassing the Imperial Cult? Assessing Allen Brent's Interpretation of the Lukan Writings --- p.49
Chapter 2.1 --- Introduction --- p.49
Chapter 2.2 --- "An Overview of Brent's Interpretation of Luke's ""Political Theology""" --- p.53
Chapter 2.2.1 --- Contra-cultural Strategy and Social Reintegration into the Host Culture --- p.53
Chapter 2.2.2 --- The Augustan Saeculum Aureum and Luke's Delayed Parousia --- p.54
Chapter 2.2.3 --- Latent Conflicts Remain --- p.57
Chapter 2.2.4 --- "A ""Political Theology"" Doomed to Fail: Domitian and the Fiscus Iudaicus" --- p.57
Chapter 2.3 --- "An Evaluation of Brent's Interpretation of Luke's ""Political Theology""" --- p.58
Chapter 2.3.1 --- Lukan vs. Imperial Eschatologies --- p.58
Chapter 2.3.2 --- """Jewish"" or Pagan Backcloth?" --- p.58
Chapter 2.3.3 --- Roman State Religion or Greek Imperial Cults? --- p.59
Chapter 2.4 --- Conclusion --- p.61
Chapter Chapter Three --- King Agrippa I Smitten by an Angel of the Lord: Acts 12:20-23 and the Lukan Attitude towards Emperor Worship --- p.63
Chapter 3.1 --- Introduction --- p.63
Chapter 3.2 --- Acts 12:20-23 and the Theme of Apotheosis: Reviewing Some Recent Interpretations of the Lukan Account of Agrippa I's Death --- p.67
Chapter 3.2.1 --- "An Assessment of Martin Meiser's ""Historical Objections""" --- p.69
Chapter 3.2.2 --- Typical Death of a Tyrant as Persecutor of the Church? --- p.75
Chapter 3.2.3 --- "Some Alleged Allusions to ""Ruler Cult Rituals""" --- p.81
Chapter 3.2.3.1 --- "The ""Royal Clothing""" --- p.83
Chapter 3.2.3.2 --- "The ""Appointed Day"" and Imperial Festival" --- p.85
Chapter 3.2.3.3 --- The Divine Voice: A Neronian Allusion? --- p.90
Chapter 3.2.4 --- "A Critique of the Ruler Cult with Its Rituals of ""Divine Filiation"" and Its ""Wrong"" Expression of Power?" --- p.96
Chapter 3.3 --- A False and Falsely Apotheosized Royal Benefactor: Acts 12:20-23 and Emperor Worship --- p.102
Chapter 3.4 --- Conclusion --- p.106
Chapter Chapter Four --- An Imperial Neokoros Mocked: Acts 19:23-41 as a Domitianic or Post-Domitianic Retelling of an Ephesian Riot --- p.108
Chapter 4.1 --- Introduction --- p.108
Chapter 4.2 --- Artemis Ephesia and the Imperial Context of the Riot: Reviewing Kreitzer's Study --- p.113
Chapter 4.3 --- "Ephesus, a ""Double"" Neokoros City: Imperial Cult as Context of the Riot Episode" --- p.129
Chapter 4.3.1 --- The Opening Appeal of the City Secretary --- p.129
Chapter 4.3.2 --- """Neokoros"" as a Sacred Office" --- p.134
Chapter 4.3.3 --- """Neokoros"" as a City Title" --- p.135
Chapter 4.3.4 --- """Neokoros"" and the Flavian Provincial Cult of Asia" --- p.140
Chapter 4.3.5 --- Ephesus as the Neokoros of Artemis and of the ΔioπεTηζ --- p.144
Chapter 4.3.6 --- "Ephesian Silversmiths, the Motif of Moneymaking Religion, and the Imperial Cults" --- p.154
Chapter 4.4 --- Conclusion --- p.158
Conclusion --- p.160
Works Cited --- p.165
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Derganc-Lalande, Cédric. "L'Empereur Claude et l'Égypte entre un prince passif et un dirigeant pro civitate." Thèse, 2015. http://hdl.handle.net/1866/13768.

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Claude fut empereur romain entre 41 et 54 apr. J.-C., succédant à son neveu Caligula. Alors que les sources littéraires antiques témoignent de la faiblesse d’esprit d’un empereur dirigé par ses affranchis et par ses femmes, les documents épigraphiques et papyrologiques mettent en lumière un empereur soucieux de rendre la justice et dont les décisions tournées vers un pragmatisme lui ont valu le surnom d’empereur des citoyens. Cependant, si le personnage hors du commun a fait couler beaucoup d’encre, les spécialistes ne se sont attardés que très rarement à la province d’Égypte sous son règne, alors que celle-ci est pourtant aux prises avec un important conflit judéo-alexandrin qu’a mis au jour la fameuse Lettre de Claude aux Alexandrins. En lisant celle-ci, nous en apprenons non seulement sur le conflit en question, mais encore sur la citoyenneté alexandrine, le culte impérial et le témoignage direct d’une politique personnelle engagée de l’empereur Claude envers l’Égypte. Ce présent mémoire est divisé en quatre chapitres. Le premier examinera les traits du multiculturalisme égyptien sous la présence romaine. Le deuxième chapitre expliquera la crise qui opposa les Grecs aux Juifs d’Alexandrie et qui fut l’élément déclencheur d’une politique personnelle de Claude. Le troisième chapitre se penchera sur d’autres témoignages du reste de l’Empire pour mieux déterminer le caractère passif ou actif de Claude et évaluer si la Lettre est bel et bien de son initiative personnelle. Enfin, le quatrième chapitre abordera le sujet du culte impérial en Égypte pour s’intéresser au souci de légitimation et d’acceptation de l’empereur par ses sujets égyptiens.
Claudius was a Roman Emperor between 41 and 54 AD who succeeded his nephew Caligula. While ancient literary sources testify the weakness in the spirit of an emperor led by his freedmen and wives, epigraphic and papyrological documents highlight an emperor eager to render justice whose pragmatic-oriented decisions earned him the nickname of Emperor of citizens. However, if this unusual character has spilled much ink, specialists will rarely linger in the province of Egypt under his reign, while the latter is experiencing significant Judaeo Alexandrian conflicts that the famous Letter to the Alexandrians has brought to light. By reading it, we learn not only about the conflict in question, but also about Alexandrian citizenship, the imperial cult as well as a direct testimony of a personal political commitment to Egypt. The thesis is divided into four chapters. The first chapter will examine multiculturalism traits in Egypt under Roman rule. The second chapter will scrutinize the crisis opposing the Greeks and the Jews of Alexandria, which was the trigger for a personal political commitment of Claudius. The third chapter will analyse whether the Letter is indeed the initiative of Claudius by searching amongst other evidences from the rest of the Empire to better assess its passive or active character. Finally, the fourth chapter will address the topic of the imperial cult in Egypt in the quest for legitimacy and acceptance of the emperor by his Egyptian subjects.
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Books on the topic "Cultic acts"

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1955-, Royt Jan, Horyna Mojmír 1945-2011, Neubert Karel 1926-, Neubert Ladislav 1927-, and Kopecká-Jurion Alena, eds. El Niño Jesús de Praga. Praha: Aventinum, 2010.

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Rome, École française de, and European Research Council, eds. Images, cultes, liturgies: Les connotations politiques du message religieux : actes du premier atelier international du projet Les vecteurs de l'idéel ; le pouvoir symbolique entre Moyen Âge et Renaissance (v. 1200-v. 1640) = Immagini, culti, liturgie : le connotazioni politiche del messaggio religioso. Paris: Publications de la Sorbonne, 2014.

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Ritual memory: The apocryphal Acts and liturgical commemoration in the early medieval West (c. 500-1215). Leiden: Brill, 2009.

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European Consortium for Church-State Research. Le statut constitutionnel des cultes dans les pays de l'Union européenne: Actes du colloque, Université de Paris XI, 18-19 novembre 1994. Paris: Litec, 1995.

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Guatemala. Matrimonio: Leyes aplicables, alocuciones, modelo de acta, constancia, razonamiento de documentos, protocolizacion, avisos : circunstanciado ; a documentos; para anotaciones de partidas de nacimiento, razón al acta matrimonio, ministros de cultos, normas de etiqueta. Guatemala, C. A: Ediciones Jurídicas Especiales, 2010.

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Pirenne-Delforge, Vinciane, and Emilio Suárez de la Torre. Héros et héroïnes dans les mythes et les cultes grecs: Actes du colloque organisé à l'Université de Valladolid du 26 au 29 mai 1999. Liège: Centre international d'étude de la religion grecque antique, 2000.

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Congreso Internacional de Estudios Jacobeos. "Visitandum est", santos y cultos en el Codex Calixtinus: Actas del VII Congreso Internacional de Estudios Jacobeos, Santiago de Compostela, 16-19 de septiembre de 2004. [Santiago de Compostela]: Xunta de Galicia, Xerencia de Promoción do Camiño de Santiago, 2005.

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Congreso Internacional de Estudios Jacobeos (7th 2004 Santiago de Compostela, Spain). "Visitandum est", santos y cultos en el Codex Calixtinus: Actas del VII Congreso Internacional de Estudios Jacobeos, Santiago de Compostela, 16-19 de septiembre de 2004. [Santiago de Compostela]: Xunta de Galicia, Consellería de Cultura e Deporte, Xerencia de Promoción do Camiño de Santiago, 2005.

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1532-1623, Tulasidāsa, Sundd Mishr D. K, and Pandey Sheo Nandan, eds. Goswami Tulsidasji's devised Sri Sankat Mochan Hanuman charit manas: The holy lake containing the acts of Sri Hanuman. New Delhi: Aravali Books International, 1998.

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médiévale, Université de Poitiers Centre d'études supérieures de civilisation. Le Culte des saints aux IXe-XIIIe siècles.: Actes du colloque tenu à Poitiers, les 15-16-17 septembre 1993. Poitiers (France): Université de Poitiers, Centre d'études supérieures de civilisation médiévale, 1995.

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Book chapters on the topic "Cultic acts"

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Seto, Y., N. Tsunoda, M. Kataoka, K. Tsuge, and T. Nagano. "Toxicological Analysis of Victims' Blood and Crime Scene Evidence Samples in the Sarin Gas Attack Caused by the Aum Shinrikyo Cult." In ACS Symposium Series, 318–32. Washington, DC: American Chemical Society, 1999. http://dx.doi.org/10.1021/bk-2000-0745.ch021.

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Tischler, Nikolai. "‘God does not dwell in houses made by human hands’. Cult and Holy Places in the Acts of the Apostles." In Holy Places in Biblical and Extrabiblical Traditions, 161–78. Göttingen: V&R unipress, 2016. http://dx.doi.org/10.14220/9783737005913.161.

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Sadownik, Alicja R. "Princesses (Don’t) Run in the Mud: Tracing the Child’s Perspective in Parental Perceptions of Cultural Formation Through Outdoor Activities in Norwegian ECEs." In International Perspectives on Early Childhood Education and Development, 61–78. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-72595-2_4.

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AbstractBy examining Polish parents’ perceptions of outdoor activities in Norwegian Early Childhood Education (ECE), this chapter discusses how focusing on the child’s perspective can change and challenge parental gender-related value positions, thereby changing perceptions of the cultural formation taking place through outdoor activities. The empirical data on the basis of which this question is answered are comprised of group interviews with 30 Polish migrant parents (18 mothers and 12 fathers) whose children were in Norwegian ECEs. The applied theoretical toolkit of a cultural historical wholeness approach (Hedegaard M, Mind Cult Act 19:127–138, 2012) enables the description of (parental) experiences of cultural formation through outdoor activities as anchored in the value positions established within and across involved societies. It also allows us to grasp those moments when the focus on the child’s perspective in outdoor activities challenges parental value positions and cultural traditions of heteronormativity. The concluding remarks point to the importance of enhancing both the child’s perspective and the specific plane of interpersonal interactions in ECE collaborations with parents and caregivers.
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Strelan, Rick. "The Ascension as a Cultic Experience in Acts." In Ascent into Heaven in Luke-Acts, 213–32. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctt1c84g9z.15.

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Lewis, Theodore J. "The Characterization of the Deity Yahweh." In The Origin and Character of God, 575–673. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190072544.003.0010.

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Chapter Ten explores the notion of Yahweh as the Holy One to speak primarily about priestly religion. The Hebrew Bible’s portrayal of human holiness concentrates on cultic management. Holiness is used ideologically to construct and reinforce rank, power and privilege. This is especially true of Moses, Aaron and the Aaronid priests. On performance and “the ritual body,” Chapter Ten examines the ritual acts of clothing and anointing, and ritual substances (e.g. oil) that serve to mark sacerdotal rank. Chapter Ten articulates how each of the Hebrew Bible’s many traditions has its own nuances about who can be holy and why it vitally matters for the control and exercise of cult. The Hebrew Bible preserves opposing voices with regard to restricting and expanding holiness—including the role of women—and whether holiness should be narrow (cultic) or comprehensive, covering a wide array of cultic, economic, judicial, moral and social parameters.
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Katajala-Peltomaa, Sari. "The Interwoven Fabric of the Sacred and the Political." In Demonic Possession and Lived Religion in Later Medieval Europe, 129–49. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198850465.003.0006.

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Demons not only caused personal afflictions but were also used within wider societal debates, for example by demonizing political opponents. The sacred, the demonic, and the political were intertwined. This chapter shows how demonic presence played a part in constructing collective identity and enhancing a community’s coherence by reflecting political alliances. In the Italian context, the place of origin of the named tormentors was crucial and possession cases revealed communities’ power struggles. In the North, demonic presence and punishment miracles were politically laden acts which affirmed the position of Saint Birgitta in heavenly and earthly hierarchies. In both contexts, demons served as a means of demonstrating personal and communal subordination to a heavenly intercessor and power-holders associated with the local patron saint. By linking the tormenting spirits with political adversaries, cases of demonic possession became a device for creating collective identity and forming the boundaries of a cultic community.
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Shannon-Henderson, Kelly E. "Nero." In Religion and Memory in Tacitus' Annals, 285–350. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198832768.003.0008.

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This chapter examines Annals 13–16 and their depiction of the reign of Nero, an era Tacitus presents as the nadir of the decline in Roman religious memory. Nero engages in gross impieties (including the sacrilegious murders of his adoptive brother Britannicus and mother Agrippina the Younger, and the ransacking of temples to finance the rebuilding of Rome after the fire of AD 64) and abets the continued religious flattery of Senate and people. The gods send prodigies to demonstrate their increasing displeasure. Yet the problems afflicting Neronian Rome differ mainly in degree and not in kind from those of Nero’s predecessors; even his most egregious acts of negligence and sacrilege have their antecedent in what has come before under Tiberius and Claudius. This does not so much suggest that Nero is a blameless sufferer for the sins of his fathers as it shows that the principate’s evolution has only intensified the problems in Roman cultic memory that have existed since its beginning.
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"THE ACCOUNT OF SIMON MAGUS IN ACTS 8." In Studies in the Cult of Yahweh, 140–51. BRILL, 1996. http://dx.doi.org/10.1163/9789004301443_013.

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"The Strange Case of Beethoven’s Coriolan: Romantic Aesthetics, Modern Subjectivity, and the Cult of Shakespeare [1995]." In Song Acts, 403–28. Brill | Rodopi, 2017. http://dx.doi.org/10.1163/9789004342132_019.

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"4. The Early Cult (1160-c. 1250)." In Acta Scandinavica, 67–95. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.as-eb.4.00005.

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Conference papers on the topic "Cultic acts"

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DUARTE, J. H., E. G. MORAIS, E. M. RADMANN, and J. A. V. COSTA. "CULTIVO DE Scenedesmus actus LEB 116 UTILIZANDO COMO FONTE DE CARBONO CO2 RESULTANTE DA QUEIMA DO CARVÃO MINERAL PARA GERAÇÃO TERMELÉTRICA." In XX Congresso Brasileiro de Engenharia Química. São Paulo: Editora Edgard Blücher, 2015. http://dx.doi.org/10.5151/chemeng-cobeq2014-1310-19967-172013.

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Grima, Simon. "UTISAK OSIGURAVAČA O EFIKASNOSTI SMERNICA EVROPSKE AGENCIJE ZA NADZOR OSIGURANjA I PENZIJSKIH FONDOVA O SISTEMIMA UPRAVLjANjA INFORMACIONO-KOMUNIKACIONIM TEHNOLOGIJAMA." In MODERNE TEHNOLOGIJE, NOVI I TRADICIONALNI RIZICI U OSIGURANjU. Association for Insurance Law of Serbia, 2021. http://dx.doi.org/10.46793/xxsav21.182g.

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Th e European Insurance and Occupational Pensions Authority (EIOPA) issued a consultation paper on the 13th March 2020, proposing guidelines on information and communication technology (ICT) security and governance, which will apply from 1st July 2021. In this paper, we aim to determine the perceived eff ectiveness, (i.e. effi ciency, relevance, coherence and benefi t) of the proposed guidelines, by carrying out a survey and discussions with targeted users (Practitioners / Controllers / Regulators in the area of Insurance) and bringing to light their various concerns and recommendations. Th ese guidelines are very superfi cial and generic and they do not reach the purpose for what they were set. Moreover, although they require that specifi c identifi ed risks are addressed they are not specifi c in addressing the how and when and leave it up to the organisations to determine this. Measurability of results is another issue, which makes it very diffi cult for compliance and enforcement to determine when and how to act, even in terms of proportionality. Th erefore, although the guidelines are clear in what they want to achieve, their eff ectiveness of the approach leaves much to be desired and is considered by respondents as creating more confusion than good and can turn out to be just another scope for duplication of eff orts and data collection overspill with no added value.
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