Holy Bishops in Late Antiquity

Rapp, Claudia

doi:10.1525/9780520931411

Cited by 17 publications

(6 citation statements)

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“…As in the Greek context, the term is used to describe 'those put in charge' (Kings xii 12.11) and, in the context of census making, as a form of counting and controlling people (Num,xxvi 54,63,64). This secular origin of the episkopos would, after all, confirm what a recent historiography of late antiquity has highlighted extensively-the role of the bishop/pastor as 'a new urban functionary' implementing administrative measures alongside other city functionaries (Rapp, 2013). The development of conducts that Foucault attributes specifically to a Christian technology of power has roots in a much deeper and ubiquitous culture of urban and regional control and administration.…”

Section: The Christian Pastoratesupporting

confidence: 54%

The ‘government of men’: Moving beyond Foucault’s binaries

Meloni,

Bashirov

2023

Economy and Society

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Recent controversies surrounding Michel Foucault suggest tensions and unresolved issues in his unfinished work. Here we interrogate Foucault's legacy in relation to his claim that the welfare-state is a secularization of the Christian pastorate. We challenge Foucault's binary narrative of the Christian flock vs. the Graeco-Roman citizen and expand the focus to other "technologies of power" in Medieval Islam. Rather than an outburst of governmentality in modernity, we suggest a longue-durée history of which the Christian pastorate was merely one facet. This non-binary framework indicates that Foucault's claim of a "demonic" fusion of sovereign and pastoral power in modern politics requires significant revisitation. Finally, we claim that Foucault's muchdiscussed fascination with neoliberalism may have roots in this one-sided narrative regarding the birth of the welfare-state.

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Section: The Christian Pastoratesupporting

confidence: 54%

The ‘government of men’: Moving beyond Foucault’s binaries

Meloni,

Bashirov

2023

Economy and Society

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“…26 In her work on Christian leadership in patristic Christianity, Claudia Rapp argues that leaders were 'singled out by their spiritual authoritythe presence of the Holy Spirit...made manifest in special gifts.' 27 Called 'Spirit-Bearers,' these people most prominently exercised the gifts of teaching and preaching for the benefit of believers. 28 As Rapp avers, in the early church 'anyone whose teaching was believed to be invested with divine authority' was considered a Spirit-Bearer and an authority for the church.…”

Section: The Spirit-bearer: the Call To Ministry In The Ancient Churchmentioning

confidence: 99%

“…27 Called 'Spirit-Bearers,' these people most prominently exercised the gifts of teaching and preaching for the benefit of believers. 28 As Rapp avers, in the early church 'anyone whose teaching was believed to be invested with divine authority' was considered a Spirit-Bearer and an authority for the church. 29 Genuine spiritual authority was recognized through the perception of someone's Spirit-empowered exercise of the gifts of teaching and preaching.…”

Section: The Spirit-bearer: the Call To Ministry In The Ancient Churchmentioning

confidence: 99%

A Minority Report on the Call to Ministry

Brown¹

2022

The Expository Times

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Most evangelical conceptions of the call to pastoral ministry in the American context argue that a compelling inward desire or personal sense of certainty is a prerequisite for entering ministry; these experiences are essential to discerning if one is genuinely called to ministry. This article argues that there are significant biblical and theological problems with this experience-centered understanding of the call to ministry and seeks to resource several sources from the Christian tradition that center the call to ministry on the outward qualifications of a ministerial candidate. In conclusion, the author offers several contemporary applications of seeing the call to ministry as focused primarily on the outward giftedness and qualifications of a candidate.

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“…Constantine also claimed to be a bishop for those without a bishop. This was a vague conceptualisation that raised the subject of Caesaropapism, either as a protector of Christendom or as an imperial missionary whom the emperor entrusted with an imperial Christian agenda (VC 4.24;Cameron & Hall 1999:320;Rapp 2005:…”

Section: The Relation Regarding the Political And Ecclesiastical Connectionmentioning

confidence: 99%

African Ethiopia and Byzantine imperial orthodoxy: Politically influenced self-definition of Christianity

Rukuni

Oliver

2019

HTS Teologiese Studies / Theological Studies

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The ancient Ethiopian Christian empire was an emergent and notable power in Eastern Africa and influenced its surrounding regions. It was itself influenced both religiously and politically. The ancient Christian narrative of North Africa has been deduced against a Roman imperial background. Whilst the preceding is congruent with the historical political dynamics, a consideration of the autonomy and uniqueness of ancient African Christianity and its regional influence is also relevant. This implied a revisionist approach to literature which was achieved through document analysis. A review of the continual independent interaction of ancient African Christianity with Roman or Byzantine imperial orthodoxy reflected on the multi-factorial self-definitive development within African Christianity. Against the background of ecclesiastical polities and socio-ethnical dynamics, the relationship of Africa or Ethiopia with Byzantine orthodoxy provides a strong argument for an organic African orthodoxy. The Constantinian era ushered a new phase of imperial orthodoxy and imperial-ecclesiastical ties that became formative for an imperial policy; these were definitive of Byzantine orthodoxy and were reflected in Roman and Vandal Africa and also in the Ethiopian Christian empire. This consequently characterised the orthodox Christianity post 325 CE/Nicaea; introspection regarding the extent of its influence formed the basis of this study. A study of the Ethiopian empire in its immediate Judaic-Arabian environment enhances the understanding regarding the ethnically politically defined Christianity that characterised it. Correspondingly, the review of Ethiopian Christianity’s interaction with Byzantine orthodoxy and definitive features of ancient North African Christianity helped clear the ground for an organic orthodoxy. An establishment regarding a cooperative Ethiopian–Byzantine geopolitical policy, as opposed to theological divergence, helped change the narrative of African orthodoxy.

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Holy Bishops in Late Antiquity

Cited by 17 publications

References 0 publications

The ‘government of men’: Moving beyond Foucault’s binaries

The ‘government of men’: Moving beyond Foucault’s binaries

A Minority Report on the Call to Ministry

African Ethiopia and Byzantine imperial orthodoxy: Politically influenced self-definition of Christianity

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