Relevant bibliographies by topics / Virtues (Roman religion)

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

Academic literature on the topic 'Virtues (Roman religion)'

Author: Grafiati
Published: 25 July 2024
Last updated: 31 July 2025

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Journal articles on the topic "Virtues (Roman religion)"

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Buzykina, I. N. "Roman Virtues in the Christian Context of St Augustine’s De Civitate Dei." Concept: philosophy, religion, culture 4, no. 3 (2020): 62–75. http://dx.doi.org/10.24833/2541-8831-2020-3-15-62-75.

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The topic of this paper is the continuity of major religious, moral and ethical concepts of Roman culture in following periods. These are the virtues of the citizen, namely virtus, fides and pietas — which distinguish the Roman citizen as a brave warrior, honest magistrate and pious pater familias. The central one was the duty to the City. Some traces of this tradition can be observed in the most influental sources of the Christian Patristic period, although the very intention of morals has changed: res publica, a common/communal duty, was replaced by the adoration of God. With the view to a r
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Noonkester, Myron C. "Gibbon and the Clergy: Private Virtues, Public Vices." Harvard Theological Review 83, no. 4 (1990): 399–414. http://dx.doi.org/10.1017/s0017816000023865.

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When the inaugural volume of Edward Gibbon'sDecline and Fall of the Roman Empirewas published in February 1776, the English public greeted it with a mixture of veneration and anxiety. Many agreed that it was a classic work, but some critics, mostly clergy, questioned its treatment of Christianity. Scholars have approached the ensuing controversy from several angles: Gibbon's reticence reduced it, theologically speaking, to a sampling of doctrinal viewpoints; considered as a literary phenomenon, the controversy merely provoked Gibbon to relegate his opponents to literary oblivion; historiograph
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MacCormack, Sabine. "Sin, Citizenship, and the Salvation of Souls: The Impact of Christian Priorities on Late-Roman and Post-Roman Society." Comparative Studies in Society and History 39, no. 4 (1997): 644–73. http://dx.doi.org/10.1017/s0010417500020843.

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The impact of Christianity on the functioning of the later Roman empire has been examined by historians ever since Gibbon published his Decline and Fall. Had the Christians hastened the decline and fall of Rome? Outlining some themes of his projected work, Gibbon suggested before 1774 that indeed they had. In 1776, when publishing the first volume of his history, he touched on this same issue with considerable circumspection; but five years later, his earlier opinion appeared in print under the heading of “General Observations on the Decline of the Empire in the West” by way of concluding the
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Penella, Robert J. "Vires/Robur/OpesandFerociain Livy's Account of Romulus and Tullus Hostilius." Classical Quarterly 40, no. 1 (1990): 207–13. http://dx.doi.org/10.1017/s0009838800026902.

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In a recent article I observed that Livy sees a dialectic at work in Roman history over the course of the reigns of the first four kings. The first king, Romulus, is associated with physical (i.e. military) strength and is devoted to war. His successor Numa is devoted to peace and to the advance of religion, law and the civilizing virtues. The Romulean thesis, having been answered by the Numan antithesis, reasserts itself in the reign of the third king, Tullus Hostilius. This time, devotion to war is even more intense: Tullus isferocior(1.22.2) than Romulus. Excessive devotion to war, however,
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Vavouras, Elias, and Michail Theodosiadis. "The Concept of Religion in Machiavelli: Political Methodology, Propaganda and Ideological Enlightenment." Religions 15, no. 10 (2024): 1203. http://dx.doi.org/10.3390/rel15101203.

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This study explores Machiavelli’s perspective on the interplay between religion and political rule. Rather than being an enemy of religion itself, we argue that the Florentine thinker was critical of its particular interpretations and applications. Specifically, Machiavelli highlights the detrimental effects of certain religions and denominations (particularly Catholic Christianity) on virtue and political engagement, which (in his perspective) foster passivity and fatalism. On the other hand, Machiavelli sees religion as a tool for rulers to serve and defend their power. By dissecting Machiav
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Ployd, Adam. "Inseparable virtue and theimago Deiin Augustine: a speculative interpretation ofDe Trinitate6.4." Scottish Journal of Theology 72, no. 2 (2019): 146–65. http://dx.doi.org/10.1017/s0036930619000024.

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AbstractInDe Trinitate6.4, Augustine compares the inseparability of virtues within the human soul to the divine attributes within the simple divine substance of the Trinity. In this paper, I will suggest that this is more than a convenient analogy. Rather, I contend, the soul's virtues become inseparable as the soul itself conforms to the image of God through the primary virtue of love. My argument includes an analysis of the history of inseparable virtue in Graeco-Roman philosophy and a comparison of Augustine's use of the concept inTrin. 6.4 with his more extended treatment inEpistle167. In
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Decock, Paul B. "VIRTUE AND PHILOSOPHY IN 4 MACCABEES." Journal for Semitics 24, no. 1 (2017): 307–25. http://dx.doi.org/10.25159/1013-8471/3450.

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The first section of this article focuses on the use of the term and theme of ἀρετή in the argument that the Jewish religion can be seen as a most worthy philosophy. The second section shows how 4 Maccabees can be seen as a Jewish version of a philosophical work in the ancient Greco-Roman tradition: it raises the practical question of the noble way of life and shows us inspiring examples of persons who embodied this way by the manner in which they faced their death. The third section explores how a reading of 4 Maccabees can be seen as one of the “spiritual exercises” in the philosophical trad
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Guo, Xiaohua. "On Machiavelli's double Criticism of Christianity." Journal of Education and Educational Research 1, no. 2 (2022): 73–76. http://dx.doi.org/10.54097/jeer.v1i2.3421.

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In the Treatise on Livy and the Prince, Machiavelli launched a double critique of Christianity. Machiavelli proposed his own new interpretation of religious belief by discussing the characteristics of the enemy of Christianity (Roman religion). He believed that religion was only a political tool manipulated by people and not divine, and criticized Christianity from the opposite side. Machiavelli criticized Christianity from a positive perspective by presenting views contrary to the Christian doctrine on Moses, the sovereign virtue, the origin of religion, the Great Flood, and the Christian Ref
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Batten, Alicia. "The moral world of Greco-Roman associations." Studies in Religion/Sciences Religieuses 36, no. 1 (2007): 135–51. http://dx.doi.org/10.1177/000842980703600107.

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This article examines the language and regulations of Greco-Roman associations with a focus upon their moral worlds. Many of the virtues ascribed to the benefactors of and participants in these associations are based more upon their financial and administrative contributions than personal character, but sometimes such virtues are applied to people who do not provide financial assistance, suggesting a democratization of Greek values. Although the evidence indicates that generally ancient associations did not require a moral transformation of their members, nor did they stress moral guidelines b
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Szada, Marta. "The Missing Link: The Homoian Church in the Danubian Provinces and Its Role in the Conversion of the Goths." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 24, no. 3 (2020): 549–84. http://dx.doi.org/10.1515/zac-2020-0053.

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Abstract Frequently, studies focusing on the fourth-century Trinitarian controversy stop at the 380s and emphasize the importance of the Council of Constantinople and the Council of Aquileia in 381, and the end of Italian rule of the last Homoian emperor, Valentinian II. In very common interpretation, these events mark the virtual end of the Latin Homoianism—its final extirpation. This thesis mightily influenced the modern thinking about Christianization of the Goths and other barbarian peoples. The process was conceptualized as an “ethnic switch” —the people of non-Roman ethnicity embraced th
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Dissertations / Theses on the topic "Virtues (Roman religion)"

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Gurney, Lynn Katharine. "Divine supervisors : the deified virtues in Roman religious thought." Thesis, University of Exeter, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.421630.

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Books on the topic "Virtues (Roman religion)"

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Varying virtue: Mythological paragons of wifely virtues in Roman elegy. Centre for Languages and Literature, Lund University, 2008.

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Amodei, Mike, and Boniface Hanley. Therese of Lisieux: Living Justice (Saints & Virtues). Ave Maria Press, 2005.

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Hartmann, Anna-Maria. Gods Save the King. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198807704.003.0007.

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In Alexander Ross’s Mel Heliconium (1642) and Pansebeia (1653), the ancient gods and the stories surrounding them are the product of the greatly successful civil theology of the Roman Empire. Ross’s first mythography was written to intervene, on the royalist and Laudian side, in the political and religious conflicts of the Civil Wars. In such times, the virtuous Romans and their use of religion could provide a positive example for governing England. Ross’s portrayal of Roman religion dissociates it from the disreputable beginnings of paganism and emphasizes its monotheism, rationality, moral s
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Gehrke, Jason M. Roman Virtue in the Early Christian Thought of Lactantius. Oxford University PressNew York, NY, 2025. https://doi.org/10.1093/9780197667781.001.0001.

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Abstract Known since the Renaissance as the “Christian Cicero,” Lucius Caecilius Firmianus Lactantius (d. 324 a.d.) was a professor of Latin rhetoric, Christian apologist, and theologian at Constantine’s court. Writing in response to Diocletian’s persecution, he attempted a complete synthesis of third-century Latin Christian thinking about theology, ethics, and political order. This work explores the character and quality of that synthesis in his major work, The Divine Institutes of the Christian Religion by focusing on the core notion of virtus. The early chapters explore the socio-political
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Dufallo, Basil, ed. Roman Error. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198803034.001.0001.

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In the eyes of posterity, ancient Rome is deeply flawed, whether because of political corruption or imperial domination, the practice of slavery or religious intolerance, sexual immorality or other “decadence”—the list could extend considerably. Without denying the good reasons why certain aspects of Roman behavior are unacceptable within our present worldview, this volume reveals how, for centuries, the Romans’ “errors” have not only provoked opprobrium but also inspired wayward, novel, errant forms of thought and representation, for whose historical importance and continued relevance the con
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Ledbetter, Mark. Virtuous Intentions: The Religious Dimension of Narrative (Masoretic Studies / The Society of Biblical Literature). An American Academy of Religion Book, 2000.

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McGravey, Michael J. Navigating Postmodern Theology. The Rowman & Littlefield Publishing Group, Inc., 2023. https://doi.org/10.5040/9781978718418.

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Theology in the postmodern era has encountered various cultural and narrative shifts which have helped shape the Roman Catholic Church and Christianity at large. Negatively, the Church has been affected by external factors (e.g., globalization, immigration/emigration, increased access to technology, etc.) and internal struggles (e.g., reduced church attendance, an aging population, etc.). Positively, postmodernity has ushered in a return to religion through new philosophical and theological ideas (e.g., phenomenology, existentialism, post-metaphysics, etc.). This book aims to contribute to the
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Barnes, SJ, Michael. Waiting on Grace. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198842194.001.0001.

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Whereas much theology of religions regards ‘the other’ as a problem to be solved, this book begins with a Church called to witness to its faith in a multicultural world by practising a generous yet risky hospitality. A theology of dialogue takes its rise from the Christian experience of being-in-dialogue. Taking its rise from the biblical narrative of encounter, call, and response, such a theology cannot be fully understood without reference to the matrix of faith that Christians share in complex ways with the Jewish people. The contemporary experience of the Shoah, the dominating religious ev
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Book chapters on the topic "Virtues (Roman religion)"

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O'Daly, Gerard. "‘Where Were the Gods?’." In Augustine's City of God. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198841241.003.0006.

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The chapter analyzes Books 1–5, which are dominated by Augustine’s polemic against Roman polytheistic religion. Book 1 functions as an overture to central themes of the work, especially the contrast between the city of God, ‘an alien among the ungodly’, and the pride and desire for domination of the earthly city; it concentrates mainly on the moral and religious issues arising from Alaric’s sack of Rome in 410. The principal themes of these books are: pagan and Christian virtues; the moral deficiencies of Roman religion and the failure of the gods to protect Rome throughout its violent and dis
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Niehoff, Maren R. "Power, Exile, and Religion in the Roman Empire." In Philo of Alexandria. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300175233.003.0003.

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This chapter examines how Philo emerged as a central author in the discourse on power, exile, and religion in first-century Rome. Highly aware of the tyrannical features of Claudius's rule, he develops a sophisticated language of projecting criticism onto Claudius's predecessor Gaius. Like his contemporary Seneca, Philo connects the loss of power—namely, exile—with philosophy, suggesting that it is a space for reasserting and refashioning one's identity. Close parallels appear between the Roman version of exile, exemplified by Flaccus, and the Jewish version of exile, exemplified by the Alexan
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"Elementa virtutis: the elements of virtue." In Roman Religion in Valerius Maximus. Routledge, 2002. http://dx.doi.org/10.4324/9780203463260-19.

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Price, Simon. "Local Mythologies in the Greek East." In Coinage and Identity in the Roman Provinces. Oxford University Press, 2005. http://dx.doi.org/10.1093/oso/9780199265268.003.0014.

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The Overall Issue of this Chapter is the articulation of local identities within the broader context of the Greek and Roman world. The development of mythologies, that is, a shared sense of the past, is one of the key ways that this was achieved in the ancient world. Other people and places have done things differently. For example, in the Middle Ages struggles over the possession of the relics of saints was part of the jostling for ecclesiastical and political prominence. This chapter will focus on the High Empire, though it will look back to the Classical and Hellenistic periods. It aims to
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Jillions, John A. "Roman Corinth." In Divine Guidance. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190055738.003.0002.

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This chapter gives the historical background of Corinth, its destruction by Roman forces in 146 BCE, and its establishment as a model Roman colony in 44 BCE. When Paul was there in the mid-first century it was a bustling crossroads of commerce and ideas. Archeology shows that Corinthian culture was still feeling the effects of the Roman Revolution under Augustus, which brought a distinctly Roman emphasis to all aspects of religion and society. Augustus himself had been very conscious of divine signs surrounding his elevation and rule. This had a marked effect on attitudes toward divine guidanc
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de Beer, Susanna. "Weaponized Images of Roman Virtue and Vice." In The Renaissance Battle for Rome. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198878902.003.0004.

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Abstract Chapter 3 starts by explaining how the papal claims to the imperial legacy of Rome were also legitimized with a claim to the moral legacy of Rome, triggering positive images of Rome as the City of Virtue by means of a narrative of moral reform. The chapter then examines the way in which “outsider” parties exploited negative counter-images of Rome as the City of Vice to undermine these claims, and how they used linear templates to suggest virtus romana (Roman virtue) had moved elsewhere. The chapter argues that the focus on Rome’s morality as foundation for political and religious auth
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Gassman, Mattias P. "Commemorating Vettius Agorius Praetextatus." In Worshippers of the Gods. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190082444.003.0006.

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Late in 384, a leading pagan senator and priest, Vettius Agorius Praetextatus, died shortly before he was to take up the consulship. Senatorial aristocrats produced epigraphic and literary monuments that reveal the continued vitality of pagan religious discourse after the final separation of the traditional cults from Roman imperial power. As urban prefect, Symmachus negotiated one commemorative campaign between the Senate and Valentinian’s court, upholding Praetextatus as a model of non-sectarian civic virtue. This stance brought Symmachus into disagreement with the Vestals and Praetextatus’
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Gargola, Daniel J. "The Ritual of Centuriation." In The Religious History of the Roman Empire. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780199644063.003.0011.

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Abstract This chapter explicates how surveying is regarded as a rite. It considers the surveying techniques of Frontinus and Hyginus Gromatics from their collection Corpus Agrimensorum Romanorum. Frontinus and Hyginus Gromaticus started with the description of centuriation’s origins and virtues. Centuriation had been primarily developed and deployed in the colonies and viritane assignments that accompanied Roman expansion. The chapter elucidates the process of surveyors in centuriating a field, while also acknowledging that other scholars correlated centuriation and Roman augury. It then looks
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Brown, P. G. Mee. "The First Roman Literature." In The oxford history of The roman World. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780192802033.003.0004.

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Abstract Latin literature begins with a bang, with a dazzling display of virtuoso verbal fireworks in twenty comedies written by Plautus between about 205 and 184 BC. The start of Latin literature is conventionally dated to the performance of a play by Livius Andronicus at Rome in 240 BC, but these comedies by Plautus are the earliest works to have survived complete. They are modelled on Greek comedies, nearly all of them ‘New Comedies’ written by Menander and his contemporaries about 100 years before Plautus. Like the Greek comedies, they are written in verse. Greek comedies were written for
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Horsfall, Nicholas. "Virgil, history, and the Roman tradition." In Fifty Years at the Sibyl's Heels. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198863861.003.0006.

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Augustus’ typological recapitulation of the past lends weight to the impact of Virgil’s teleology: he is not merely the telos of Roman history, but embodies its greatest heroes and virtues. At the same time typology modifies the stark outline of a purely teleological presentation of Roman history; the stages in Rome’s undeviating advance are linked by association between the leading figures in that advance. For all its coherence and its importance in the history of ideas, Virgil’s conception of history has mixed, scattered, and often humble origins, in religious attitudes, in the traditions of
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Conference papers on the topic "Virtues (Roman religion)"

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Singh, Harmann, Allen Ecker, Todd Schachter, Thomas Boyle, and Matthew Vanek. "Singh Thattha Beard Covering Technique and Quantitative Fit Testing of a Tight-Fitting Filtering Facepiece (FFP3)." In 28th Annual Rowan-Virtua Research Day. Rowan University Libraries, 2024. https://doi.org/10.31986/issn.2689-0690_rdw.stratford_research_day.200_2024.

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The study aimed to evaluate the effectiveness of the Singh Thattha beard covering technique when quantitatively fit testing tight-fitting filtering face masks (N95 respirators) on male members of the Sikh religious group. During the COVID-19 pandemic, Sikh healthcare workers faced the difficult decision of either shaving their unshorn beards to continue their profession or finding alternative solutions to maintain adequate respiratory protection. The study used a quantitative fit test method to measure the number of particles inside and outside the mask, calculating a fit factor. Participants
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Graskemper, Michael David. "A BRIDGE TO INTER­RELIGIOUS COOPERATION: THE GÜLEN­JESUIT EDUCATIONAL NEXUS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aeaf6717.

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The Gülen movement’s educational mission is, at its core and in its praxis, remarkably simi- lar to the centuries-old Jesuit educational tradition. It can be argued that both educational movements are united in a shared mission today –a deep concern for the spiritual freedom of the individual and a commitment to the betterment of the world. Both movements seek to instil values such as honesty, dedication, compassion and tolerance. To achieve this goal, students are offered a narrative of the past as a foundation on which to build an understanding of the modern world. Furthermore, they are educ
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