By Jörg Rüpke
A finished remedy of the numerous symbols and associations of Roman faith, this better half locations a number of the non secular symbols, discourses, and practices, together with Judaism and Christianity, right into a greater framework to bare the sprawling panorama of the Roman faith.
- An cutting edge advent to Roman faith
- Approaches the sphere with a spotlight at the human-figures rather than the gods
- Analyzes spiritual adjustments from the 8th century BC to the fourth century advert
- Offers the 1st heritage of spiritual motifs on cash and household/everyday utensils
- Presents Roman faith inside of its cultural, social, and ancient contexts
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Additional resources for A Companion to Roman Religion
Scholarly interpretation and refutation lay in the future. g. 1), but only appear as a focus of scholarly interest from the later republic onward, when the need arose to harmonize the actions granted by the urban praetor. Scholarly interest in Roman religion, as for many topics, appears in the late second century bc. Since even the most substantial remains of that activity, Varro’s works, survive in fragments, judgment on the Wissenschaftsgeschichte must be conservative. Nevertheless, certain general tendencies appear from now until the early third century ad.
This is perhaps a function of the empirico-positivism of classical studies (A4, B3). Contemporary intellectual bifurcation. Too often classicists who would never utilize the concept “primitive” in other cultural connections continue to use it to characterize aspects of Roman religion. Field bifurcation. Theory continues in religious studies and continues to be refined. But scholars in that field left Roman religion to classical studies and do not demonstrate the same interest in the Roman evidence as did their predecessors; likewise, the formerly close links between classicists specializing in Roman religion and scholars in religious studies have virtually vanished today.
6), combined with the enormous numbers of later commentaries on the pontifical acta, suggests that this earliest example of extensive writing about Roman religion constituted facts useful for the activities of the pontifical compilers. Scholarly interpretation and refutation lay in the future. g. 1), but only appear as a focus of scholarly interest from the later republic onward, when the need arose to harmonize the actions granted by the urban praetor. Scholarly interest in Roman religion, as for many topics, appears in the late second century bc.
A Companion to Roman Religion by Jörg Rüpke