Academic literature on the topic 'Roman imperial ideology'
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Journal articles on the topic "Roman imperial ideology"
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Meadors, Edward P. "Isaiah 40.3 and the Synoptic Gospels’ Parody of the Roman Road System." New Testament Studies 66, no. 1 (December 3, 2019): 106–24. http://dx.doi.org/10.1017/s0028688519000377.
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This article proposes that the Synoptic Gospels’ pronouncements of Isa 40.3 (Matt 4.3; Mark 1.2–3; Luke 3.4–6) invite a comparison with the Roman road system and its extensive broadcast of Roman imperial ideology. Heralding the sovereignty of a coming king on newly constructed roads through difficult terrain, Matthew, Mark and Luke portray the coming of the kingdom of God in terms analogous to the laying of Roman roads followed by the enforcement of Roman rule throughout the Roman Empire. If Isa 40.3 heralded the arrival of the true God through the ministry of Jesus, as the Synoptic Gospels proclaim, then Rome's pretentions were by implication counterfeit. The engineering feats of raising ravines, levelling heights, smoothing terrain and making straight highways denoted Roman expansion, conquest and the standardisation of Roman imperial ideology. In contradistinction, the Synoptic Gospels’ citations of Isa 40.3 presage the triumph of God, while simultaneously parodying Roman imperial ideology.
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Pejušković, Vojislav. "Constantinople in imperial ideology of Stefan Dušan." Zbornik radova Filozofskog fakulteta u Pristini 52, no. 2 (2022): 163–75. http://dx.doi.org/10.5937/zrffp52-36444.
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The centuries-old expansion of the Serbian state at the expense of Byzantium received its epilogue with the rule of Stefan Dušan. The Serbian king managed to use the opportunity provided by the Roman civil war of 1341-1347, manoeuvring between two warring houses, Kantakouzenos and Palaiologos. It was the weakening of both Byzantium and Bulgaria that gave him the opportunity to, by crowning himself emperor of the Serbs and Romans, plan a possible attack on Constantinople, which would absolutely justify the title he had held since 1345. Byzantine sources testify in their own way about Dušan's negotiations with the Ottomans, Venice and others and the gathering of the coalition against the winner of the civil war-John Kantakouzenos, whose revitalization of Constantinople-controlled territory stood in the way of the Serbian-Roman ruler's imperial ambitions. The testimonies of Nicephorus Gregoras, the emperor-writer himself, as well as the documentary material, led us to the conclusion that Stefan Dušan planned an extensive action directed towards the walls of Theodosius II. Taking into account the data on the order of Empress Anna of Savoy to renew the Thessaloniki fortification elements from 1355/56, it speaks of a possible general attack by the Serbian army. In addition to the above, the place of the emperor's death, which can still be debated in science, leaves room for various premises since two Ragusian historians wrote that Dušan died in Thrace-in Byzantine territory.
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Wright, Arthur M. "Disarming the rulers and authorities: Reading Colossians in its Roman imperial context." Review & Expositor 116, no. 4 (October 21, 2019): 446–57. http://dx.doi.org/10.1177/0034637319879033.
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The scant scholarly discussion that focuses on the relationship between Colossians and the Roman Empire has tended to reduce the relationship to a binary proposition: either Colossians is anti-empire, or it has little to say altogether with regards to empire. Neither perspective captures the complexity of Colossians in this regard. Colossians was not written explicitly for the purpose of opposing Rome’s empire. Yet it does have significant bearing on understanding how to live life faithfully under the dominion of empire. Writing to combat what the author perceives as a dangerous philosophy for the Colossian Christians, the author gives readers a glimpse into a worldview at sharp odds with Roman imperial ideology. The theological and Christological claims of the letter engage with Roman imperial ideology in ways that contest, threaten, and also mimic Roman imperial power.
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Wilfand, Yael. "“How Great Is Peace”: Tannaitic Thinking on Shalom and the Pax Romana." Journal for the Study of Judaism 50, no. 2 (May 14, 2019): 223–51. http://dx.doi.org/10.1163/15700631-12521224.
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AbstractTannaitic compositions include midrashim that focus on shalom (peace) and its significance. Since the word shalom appears in numerous contexts in the Tanak, the sages were able to develop various ideas, depending on their preferences, from an array of biblical verses. Despite having been composed under Roman rule, these shalom midrashim make no mention of Rome. Thus, scholars who have studied these sources have given scant attention to this broader framework. However, peace played a crucial role in Roman imperial ideology, where Rome is presented bringing peace to the empire. In this article, I analyze these midrashim and other Tannaitic passages and examine their relationship with Roman notions of peace. I show that this material conveys a latent dialogue with the ideology related to pax Romana and how the Roman conceptualization of peace appears to have influenced rabbinic approaches to shalom.
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White, Joel R. "‘Peace’ and ‘Security’ (1 Thess 5.3): Roman Ideology and Greek Aspiration." New Testament Studies 60, no. 4 (September 10, 2014): 499–510. http://dx.doi.org/10.1017/s0028688514000162.
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Against the consensus that ‘peace and security’ in 1 Thess 5.3 is an allusion to a common Roman imperial slogan, it is argued that, while ‘peace’ does, in fact, evoke Roman propaganda's promise of a stable society to her loyal subjects, ‘security’ has its roots in the Hellenistic conception of the polis as the guarantor of stability. Paul himself combined these two catchwords, thereby promoting a counterclaim both to Roman imperial power and to Hellenistic visions of the ideal civic society. Neither can offer true security in the face of the apocalyptic cataclysm he is convinced is coming. That can be found, as far as he is concerned, only in identifying with the community of believers in Jesus.
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Peppard, Michael. "The Eagle and the Dove: Roman Imperial Sonship and the Baptism of Jesus (Mark 1.9-11)." New Testament Studies 56, no. 4 (September 7, 2010): 431–51. http://dx.doi.org/10.1017/s0028688510000159.
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This essay argues that the common understanding of imperial divine sonship among biblical scholars can be reframed by emphasizing the importance of adoption in Roman society and imperial ideology. A case study from the Gospel of Mark—the portrayal of Jesus' baptism—demonstrates some of the pay-off for reading the NT with a newly contextualized perspective on divine sonship. Through engagement with diverse sources from the Hellenistic and Roman eras, the dove will be interpreted as an omen and counter-symbol to the Roman eagle, which was a public portent of divine favor, election, and ascension to power.
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van den Heever, Gerhard. "Making Mysteries. From the Untergang der Mysterien to Imperial Mysteries – Social Discourse in Religion and the Study of Religion." Religion and Theology 12, no. 3-4 (2005): 262–307. http://dx.doi.org/10.1163/157430106776241150.
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AbstractThis article considers the ‘fate’ of Graeco-Roman mysteries in late Antiquity in the context of the gradual Christianising of the Roman Empire. It is argued that the mysteries of the imperial era were themselves contributing to and demonstrative of the social ideology underlying the making of the Roman Empire. The mysteries were embedded in the imperial performance of Saturnalian good times. In order to see this one should change the perspective to study them first and foremost as imperial performances. Concomitantly, one should also study the constructions of mysteries in scholarship in order to understand the birth of our conventional understanding of the mysteries in the context of the social ideologies of the 19th century. In this way the Graeco-Roman mysteries serve as a useful case study of the constructedness of religion as social discourse as well as scholarship on religion as equally a social discourse.
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Aneziri, Sophia. "Greek Strategies of Adaptation to the Roman World: The Case of the Contests." Mnemosyne 67, no. 3 (June 10, 2014): 423–42. http://dx.doi.org/10.1163/1568525x-12341293.
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This article examines strategies that made it possible for Greek contests and the professionals who were engaged in them to retain their identity in the Roman Empire while they adapted to the circumstances of the new era. In their efforts to preserve and to enhance existing prestige and privilege, the organizers and others who were involved in the contests attempted both to exploit the past and to establish links to the new Roman power. The consequent linking of the Imperial cult with festivals, artists, athletes, and their associations provided tools that assisted the promotion of Imperial power and ideology.
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Lee, Sang Mok. "Christ’s Πίστις vs. Caesar’s Fides: Πίστις Χριστοῦ in Galatians and the Roman Imperial Cult." Expository Times 130, no. 6 (November 15, 2018): 243–55. http://dx.doi.org/10.1177/0014524618813282.
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This study examines the meaning of πίστις Χριστοῦ with respect to the political and religious situations of Paul’s Galatian recipients, including the issue of circumcision. When the apostle sent his letter to the Galatian churches, the Gentile believers were returning to the Roman imperial cult; by doing so, they were accepting the emperor as the ultimate authority and benefactor and incorporated into the reciprocity of fides. Through πίστις Χριστοῦ, our apostle criticised and superseded this Roman imperial ideology and the imperial cult. Paul’s πίστις Χριστοῦ was intended to advocate Christ’s faithfulness in opposition to Caesar’s faithfulness. He exhorted the recipients to live in a relationship of πίστις with Christ, not Caesar. Christ’s faithfulness and ‘the believer’s faith in Christ’ are not mutually exclusive. Paul deliberately intended the ambivalence of the Greek phrase to denote the reciprocal πίστις between Christ and the believer. The apostle defined the believer’s relationship with both the Jewish tradition and the Roman Empire concurrently.
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White, Joel R. "‘Peace and Security’ (1 Thessalonians 5.3): Is It Really a Roman Slogan?" New Testament Studies 59, no. 3 (June 10, 2013): 382–95. http://dx.doi.org/10.1017/s0028688513000088.
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According to a growing number of scholars, when Paul makes use of the phrase ‘peace and security’ in 1 Thess 5.3, he is alluding to a well-known slogan in Roman propaganda that summed up the benefits of the Pax Romana. While there can be no doubt that ‘peace’ played an important role in Rome's imperial ideology, it is less clear that this was the case for ‘security’, and a review of the evidence presented by the proponents of this view calls into question their conclusion that ‘peace and security’ had the character of a slogan.
Dissertations / Theses on the topic "Roman imperial ideology"
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Rock, Ian. "Implications of Roman imperial ideology for an exegesis of Paul's letter." Thesis, University of South Wales, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.553174.
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Wan, Wei Hsien. "Reconfiguring the universe : the contest for time and space in the Roman imperial cults and 1 Peter." Thesis, University of Exeter, 2016. http://hdl.handle.net/10871/21465.
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Evaluations of the stance of 1 Peter toward the Roman Empire have for the most part concluded that its author adopted a submissive or conformist posture toward imperial authority and influence. Recently, however, David Horrell and Travis Williams have argued that the letter engages in a subtle, calculated (“polite”) form of resistance to Rome that has often gone undetected. Nevertheless, discussion of the matter has remained largely focused on the letter’s stance toward specific Roman institutions, such as the emperor, household structures, and the imperial cults. Taking the conversation beyond these confines, the present work examines 1 Peter’s critique of the Empire from a wider angle, looking instead to the letter’s ideology or worldview. Using James Scott’s work to think about ideological resistance against domination, I consider how the imperial cults of Anatolia and 1 Peter offered distinct constructions of time and space—that is, how they envisioned reality differently. Insofar as these differences led to divergent ways of conceiving the social order, they acquired political valences and generated potential for conflict. 1 Peter, I argue, confronted Rome on a cosmic scale with its alternative construal of time and space. For each of the axes of time and space, I first investigate how it was constructed in cultic veneration of the emperor, and then read 1 Peter comparatively in light of the findings. Although both sides employed similar strategies in conceptualizing time and space, they parted ways on fundamental points. We have evidence that the Petrine author consciously, if cautiously, interrogated the imperial imagination at its most foundational levels, and set forth in its place a theocentric, Christological understanding of the world.
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Nicolas, Charles. "Les prières de l'empereur romain : Pratiques religieuses du gouvernant, de la collectivité et de l'individu, d'Auguste à Théodose Ier." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040185.
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La prière, parce qu’elle suppose une reconnaissance du pouvoir des mots et des gestes, est une pratique tangible et un fait historique. Étudier sa nature et ses évolutions fait progresser la connaissance des comportements et des dispositifs religieux. Ainsi, les prières formulées par les empereurs romains, qu’ils soient païens ou chrétiens, participent de la manifestation de leur pouvoir et de l’expression des rapports complexes entre l’individu, la communauté et le monde divin. Néanmoins la nature de la documentation et la spécificité des différents systèmes religieux conduisent à privilégier une relative synchronie. L’étude des prières récitées par l’empereur dans la célébration des cultes publics permet de préciser l’articulation entre la personne impériale et la communauté publique. Sur le temps long, il est alors possible de discuter les supposées évolutions ou mutations de ces responsabilités et de leurs représentations. Aussi la nature même des prières romaines peut-elle être éclairée au regard des interrogations modernes sur les religions antiques et des concepts de spiritualisation, d’individualisation ou de performance collective. La définition du paysage cultuel des empereurs romains permet de reconsidérer le sens même de la prière individuelle et de ses enjeux religieux et sociaux. L’ensemble de ces approches se prolonge harmonieusement avec le passage du paganisme au christianisme. La place des empereurs dans le culte communautaire, la possible élaboration de dispositifs cultuels spécifiques et la représentation de leurs prières individuelles ou personnelles participent de l’étude historique de la lente constitution d’un christianisme impérial romain diversThe prayer is a tangible practice and a historical fact. It implies recognition of the power of words and gestures. The study of its nature and evolutions improves knowledge of religious behaviours and setups. Prayers made by pagan or Christian Roman emperors involve representation of their power and show the complex relationship between the person, the community and the divine world. However, the available documentation and the specificity of different religious systems lead to adopt a relative synchrony. The prayers said in public cults are used to study the relationship between the imperial person and public community. It is then possible to have a long-term discussion of the supposed changes or mutations of these responsibilities and their images. The nature of Roman prayers can be discussed by the modern interrogations about antique religions and concepts such as spiritualization, individualization and collective performance. The definition of the Roman emperors worship landscape allows reconsidering the very meaning of individual prayer together with its religious and social issues. All these approaches extend harmoniously from Paganism to early Christianity. The position of emperors in community worship, the development of specific worship setup and representation of individual or personal prayers are part of an historical study focused on the slow formation of a diverse Roman imperial Christianity
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Bell, Roslynne. "Power and Piety: Augustan Imagery and the Cult of the Magna Mater." Thesis, University of Canterbury. Classics and Linguistics, 2007. http://hdl.handle.net/10092/955.
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This thesis examines the ways in which the Magna Mater became an integral part of Augustan ideology and the visual language of the early principate. Traditionally, our picture of the Augustan Magna Mater has been shaped by evidence from literary sources. Here, however, the monuments of the goddess' cult are considered in their religio-political context. Works that link Augustus himself to the Magna Mater are shown to reveal that the goddess played a significant and hitherto unappreciated role in official propaganda. Part I examines the nature of the Augustan reconstruction of the Palatine Temple of the Magna Mater and challenges persistent claims that the princeps was disinterested in the metroac cult. Augustus' use of inexpensive building materials is shown to be, not a display of parsimony, but an attempt to retain the traditional appearance of a venerable structure. A reinterpretation of the temple's pedimental and acroterial sculpture, using the Valle-Medici reliefs, demonstrates that Augustus promoted the Magna Mater as an allegory of Rome's Trojan heritage and as a symbol of a new Golden Age. Part II investigates the topography of the Augustan precinct on the Palatine, and argues that the geographic linkage of the metroön and the House of Augustus became a topos in imperial imagery. It then demonstrates that several well-known works of art echo this connection between the princeps and the goddess. These works range from statues in the Circus Maximus designed to be viewed by thousands, to the Gemma Augustea, a luxury item intended for the elite. They are also found both inside and outside Rome. A reassessment of the Vicus Sandaliarius altar and the Sorrento base illustrates popular recognition of Augustus' reinvention of the Magna Mater as a national deity of Rome and the tutelary goddess of the Julio-Claudii.
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Sartor, Guillaume. "Recherches sur les fédérés et l'armée romaine (de la fin du IIe siècle après J.-C. au début du VIIe siècle après J.-C)." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH162.
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La présente recherche sous la direction de J.-M. Carrié, a porté sur les fédérés (foederati), ces combattants barbares servant dans leurs contingents ethnico-tactiques sous commandement de leurs chefs ethniques. Les fédérés étaient fournis par des groupes ethniques alliés de l’Empire dans le cadre de traités (foedus/foedera, spondê/spondai, synthêkê/synthêkai) : des gentes foederatae, enspondoi, hypospondoi, ces termes soulignant le lien diplomatique entre l’Empire et la gens. A la dimension diplomatique, s’ajoute la dimension militaire exprimée dans le vocabulaire de l’alliance (societas, symmachia), de l’auxiliariat (auxilium) ainsi que dans celui de l’amitié (amicitia/philia). L’analyse terminologique montre que les auteurs anciens utilisent le vocabulaire classique comme un filtre qu’il faut dépasser pour appréhender les fédérés. Une analyse fine et contextualisée des sources restituant une stratigraphie sémantique et révélant les anachronismes d'historiens décrivant d'après la situation de leur époque des phénomènes passés, a permis de souligner cette évolution masquée par la continuité terminologique. L’apparition des termes techniques foederati et phoideratoi au Ve siècle ne doit pas tromper. Il faut interpréter le terme foederati à partir des années 400 comme le recours à un terme républicain ancien pour désigner un nouvel aspect d’une réalité connue des Romains – celle des contingents fournis par les alliés selon des traités – notamment depuis le basculement stratégique des guerres danubiennes sous Marc Aurèle qui annoncent les difficultés à venir de l’Empire au IIIe siècle – puis aux Ve et VIe siècles – et la nécessité pour ce dernier de trouver des solutions aux périls pesant sur l’ordre impérial : le recours au substantif foederati permettait de nommer des combattants levés par traités auprès de gentes établies sur le sol impérial (gentes foederatae intra fines imperii), les Goths incarnant, après Andrinople, les premières gentes établies par traités dans l’Empire, alors que le terme désignait les contingents ethnico-tactiques fournis par des gentes foederatae extérieures au territoire impérial. Il faut distinguer les foederati extérieurs fournis par les gentes foederatae extérieures des foederati impériaux fournis par les gentes établies dans l’Empire à partir des années 380-400. Si le phénomène des foederati est ancien, les admissions territoriales de gentes par foedera/spondai lui conférèrent de nouveaux aspects. Par l’établissement territorial de gentes intra fines imperii, l’Empire appliquait à des groupes un mode de gestion de relations romano-barbares réservé aux gentes extérieures au territoire impérial : la conclusion de traités. Pris dans une logique de rapports de force, sur son sol et sur ses confins, l’Empire devait utiliser ces gentes selon ses intérêts. L’étude montre que l’Empire tenta de maîtriser le phénomène en intégrant les foederati au système militaire impérial suivant des besoins militaires, tactiques et stratégiques. Le recours aux chefs comme médiateurs entre leurs gentes, leurs fédérés et l’Empire a été fondamental. La volonté de contrôle de l’Etat impérial se mesure également à l’intégration des foederati au système logistique (ravitaillement, rémunérations, entretien) de la machine de guerre impériale. On peut se demander si l’Etat impérial n’a pas conçu les foederati comme un outil permettant de gérer différemment les ressources militaires, humaines et financières nécessaires à la défense de l’Empire. A cette fin, l’idéologie impériale a développé un discours justifiant l’emploi par l’Empire de ses gentes foederatae avec des objectifs stratégiques répondant aux défis auxquels l’Empire fut confronté de la fin du IIIe siècle au début du VIIe siècleThe federates (foederati, symmachoi, auxiliares) were soldiers recruited among barbarian groups (gentes) – settled inside or outside the Empire – who committed by treaties (foedus/foedera ; spondê/spondai) to provide the Emperor with warriors serving on their owns.The study tries to show that the Empire attempted to control this phenomenon by including the foederati to the imperial military system in accordance with military needs and specific tactics.The will of control from the imperial state is also measured by the integration of the foederati into the imperial logistical system during military operations (food supplies, payment, and maintenance).One can wonder if the imperial state didn’t create the foederati as a tool allowing to manage – in a different way – the military, human, and financial resources required to the defense of the Empire.To that purpose, the imperial ideology seems to have set up a speech to justify and legitimate the employment by the Empire of these gentes foederatae (enspondoi, hypospondoi) with strategic goals/aims, in agreement with the challenges the Empire was confronted by from the end of the 3rd century to the beginning of the 7th (century)
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Nay, Jamie P. "Citizenship, culture and ideology in Roman Greece." Thesis, 2007. http://hdl.handle.net/1828/217.
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A study of the cultural and ideological effects of Roman citizenship on Greeks living in the first three centuries AD. The ramifications of the extension of citizenship to these Greeks illustrates that ideas such as 'culture' and 'identity' are not static terms, but constructions of a particular social milieu at any given point in time. Roman citizenship functioned as a kind of ideological apparatus that, when given to a non-Roman, questioned that individual's native identity. This thesis addresses, via an examination of four sources, all of whom were Greeks with Roman citizenship - Dionysius of Halicarnassus, Paul in the Acts of the Apostles, Ulpian, the minters of eastern civic coins - the extent to which one could remain 'Greek' while participating in one of the most Roman institutions of the Empire. Utilizing these sources with the aid of a number of theoretical bases (notably Louis Althusser and Pierre Bourdieu), this study attempts to come to a conclusion about the nature of 'Romanness' in the ancient world.
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Davis, Louise. "Continuatio et renovatio : l'idéologie impériale de Septimius Severus." Thèse, 2009. http://hdl.handle.net/1866/4315.
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Le règne de Septimius Severus (193-211 apr. J.-C.) se situa entre la période de béatitude des Antonins et la crise de l’Empire romain du IIIe siècle. Cet empereur fut
acclamé Auguste par ses légions de la Pannonie Supérieure et il fut contraint de se battre pendant quatre ans afin de demeurer au pouvoir. En y incorporant son origine africaine, ces constats pourraient nous porter à voir dans le règne de Severus les prémices de l’évolution entre le Principat et le Dominat, qui se seraient manifestées entre autres à travers son idéologie impériale.
Ce mémoire de maîtrise illustre comment cet empereur adhéra à la tradition iconographique établie depuis le règne d’Auguste, et détermine également l’ampleur de
ses innovations sur le plan idéologique. Ainsi, avec l’appui des sources iconographiques, épigraphiques et littéraires, nous nous efforçons à démontrer que l’idéologie de Severus.
s’intègre dans une continuité évolutive de la perception du pouvoir impérial.Septimius Severus reigned from 193 to 211 A.D., between the Golden Age of the Antonine dynasty and the third century crisis of the Roman Empire. He was saluted emperor by his legions of Upper Pannonia but was compelled to fight two civil wars to retain power. From this, and his African origin, it could be interpreted that the imperial rule of Severus was the genesis of the evolution from the Principate to the Dominate, expressed through his imperial ideology. This Master’s thesis examines how an emperor of African origin adhered to the iconographic traditions inaugurated under the reign of Augustus, and establishes the degree and nature of his ideological innovations. Founded on literary, epigraphic and iconographical sources, this research will demonstrate that the ideology of Severus was part of the continued evolution of the Romans’ perception of imperial power.
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Gamache, Valérie. "Éloge et critique de l’empereur chez Ambroise de Milan et Symmaque : au confluent de deux conceptions idéologiques du pouvoir impérial romain." Thèse, 2011. http://hdl.handle.net/1866/5972.
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L’expression idéologique du pouvoir impérial romain au IVe siècle apr. J.-C. fut profondément marquée par les contextes religieux, culturel et littéraire dans lesquels elle s’inséra et dans lesquels coexistèrent deux religions et donc deux systèmes différents de pensée et de représentation du monde, soit le paganisme, religion traditionnelle de l’État romain, et le christianisme, religion émergente qui s’imposa de plus en plus dans l’Empire, notamment à partir du règne de Constantin. Cette trame de fond, loin de signifier à cette époque la fin totale du paganisme – comme il a longtemps été admis – au profit de la religion chrétienne qui entretint, grâce au support impérial, une relation nouvelle avec le pouvoir politique, modela de nouveaux critères d’exercice du pouvoir et des conceptions de l’idéal impérial qui s’exprimèrent dans les discours d’éloge destinés à l’empereur. Miroir du prince et moyen de communication entre ce dernier et l’élite, les éloges d’Ambroise de Milan et de Symmaque s’insérèrent dans le débat politique de leur temps en élaborant un archétype de l’empereur et en déterminant ses devoirs. Pour mesurer toute l’ampleur de la symbolique véhiculée dans de tels discours, il importe, pour le IVe siècle, de considérer la mentalité des auteurs, chrétiens et païens, d’où émanaient les éloges – ou encore les critiques – de la personne impériale.
Ce mémoire propose ainsi d’analyser l’idéologie du pouvoir impérial selon les discours chrétien et païen, à travers les éloges d’Ambroise et de Symmaque, afin de relever les points de rencontre, d’influence ou de divergence entre ces représentations du monde et, plus spécifiquement, du pouvoir impérial, qui ont longtemps été considérées comme totalement opposées et incompatibles.The ideological expression of Roman Imperial power in the fourth century AD was profoundly marked by the religious, cultural and literary contexts of which it was a part, and within which two religions, and thus two different systems of thought and of representation of the world, co-existed: paganism, the traditional cult of the Roman state, and Christianity, increasingly ascendant throughout the Empire beginning notably during the reign of Constantine. Contrary to the long-held view, this framework, far from signifying a complete end to paganism to the benefit of the Christian religion (which, with Imperial support, engaged in a new relationship with political power), in fact conditioned new criteria for the exercise of power and for the conceptions of the Imperial ideal expressed in the panegyric discourse directed at the Emperor. As mirrors of the prince and means of communication between him and the elite, the encomia of Ambrose and Symmachus became part of the political debate of their time, constructing an archetype of the Emperor and determining his duties. To gauge the full scope of the symbolism conveyed by such discourse, it is important, with regard to the fourth century AD, to consider the mentalities of the authors, both Christian and pagan, who praised—as well as criticized—the Imperial person. In analyzing the ideology of Imperial power according to the Christian and pagan discourses through the encomia of Ambrose and Symmachus, the author seeks to discern points of contact, influence or divergence between these representations of the world—and, more specifically, of Imperial power—which have long been viewed as entirely antithetical and incompatible.
Books on the topic "Roman imperial ideology"
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Richey, Lance Byron. Roman imperial ideology and the gospel of John. Washington, DC: Catholic Biblical Association of America, 2007.
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Imperial ideology and provincial loyalty in the Roman Empire. Berkeley: University of California Press, 2000.
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Consensus, concordia, and the formation of Roman imperial ideology. New York: Routledge, 2008.
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The obelisk base in Constantinople: Court art and imperial ideology. Roma: G. Bretschneider, 1998.
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Byzantine war ideology between Roman imperial concept and Christian religion: Akten des Internationalen Symposiums (Wien, 19.-21. Mai 2011). Wien: Verlag der Österreichischen Akademie der Wissenschaften, 2012.
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Roman Imperial Ideology and the Gospel of John. Catholic Biblical Association of America, 2007.
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Lobur, John Alexander. Consensus, Concordia and the Formation of Roman Imperial Ideology. Taylor & Francis Group, 2012.
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Lobur, John Alexander. Consensus, Concordia and the Formation of Roman Imperial Ideology. Taylor & Francis Group, 2008.
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Lobur, John Alexander. Consensus, Concordia and the Formation of Roman Imperial Ideology. Taylor & Francis Group, 2008.
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Lobur, John Alexander. Consensus, Concordia and the Formation of Roman Imperial Ideology. Taylor & Francis Group, 2008.
Find full textBook chapters on the topic "Roman imperial ideology"
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Thomas, Edmund. "Imperial Architecture." In Monumentality and the Roman Empire. Oxford University Press, 2007. http://dx.doi.org/10.1093/oso/9780199288632.003.0018.
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From ancient Egypt to the present day, the colossal size of buildings has been considered to reflect political power. For Herodotus, architecture was an expression of dominion; the Periclean monuments of Athens seemed visibly to encourage the Athenians to reclaim their Aegeanwide political ascendancy, since, as Isocrates remarked, ‘democracy had so adorned the city with temples and sacred images that even today visitors think it is worthy to rule not only the Greeks, but also all other peoples’. The Circus Maximus, rebuilt by Trajan, was ‘a seat worthy of the nation that conquered the world’. The correspondence between Trajan and the younger Pliny, his appointed legate in Bithynia, reveals the ideological purpose of provincial architecture. Pliny pointed out such meanings, although Trajan himself modestly affected to address only practicalities. For instance, Pliny remarks that a proposed canal near Nicomedia was ‘worthy of your greatness and your concern’. Architecture was as important in constructing imperial ideology as an emperor’s portraits or the legends and images on his coins; it legitimated his regime by promoting a particular ideal that commanded respect. It is generally agreed that buildings continued to play this role under Hadrian. The preceding discussion of Antonine buildings in the province of Asia now provides grounds to modify the view that, during the middle of the century, festivals or shows replaced public buildings as the major indicator of imperial ideology. One should, of course, be wary of using modern labels like ‘message’, ‘persuasion’, ‘propaganda’, or ‘ideology’ to describe the purpose of ancient forms. But in the present context the term ‘ideology’ seems particularly appropriate. As J. B. Thompson defines the concept, it highlights: . . . the ways in which meaning is mobilized in the service of individuals and groups, that is, the ways in which the meaning constructed and conveyed by symbolic forms serves, in particular circumstances, to establish and sustain structured social relations from which some individuals and groups benefit more than others, and which some individuals and groups have an interest in preserving while others may seek to contest. . . .
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Ando, Clifford. "Ideology in the Roman Empire." In Imperial Ideology and Provincial Loyalty in the Roman Empire, 18–48. University of California Press, 2000. http://dx.doi.org/10.1525/california/9780520220676.003.0002.
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"2. Ideology in the Roman Empire." In Imperial Ideology and Provincial Loyalty in the Roman Empire, 19–48. University of California Press, 2019. http://dx.doi.org/10.1525/9780520923720-005.
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"Declamation, Ideology and Consensus." In Consensus, Concordia and the Formation of Roman Imperial Ideology, 142–83. Routledge, 2008. http://dx.doi.org/10.4324/9780203894231-12.
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Ando, Clifford. "The Roman Achievement in Ancient Thought." In Imperial Ideology and Provincial Loyalty in the Roman Empire, 49–70. University of California Press, 2000. http://dx.doi.org/10.1525/california/9780520220676.003.0003.
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Ando, Clifford. "The Communicative Actions of the Roman Government." In Imperial Ideology and Provincial Loyalty in the Roman Empire, 72–130. University of California Press, 2000. http://dx.doi.org/10.1525/california/9780520220676.003.0004.
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"3. The Roman Achievement in Ancient Thought." In Imperial Ideology and Provincial Loyalty in the Roman Empire, 49–70. University of California Press, 2019. http://dx.doi.org/10.1525/9780520923720-006.
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Braund, David. "Piracy under the principate and the ideology of imperial eradication." In War and Society in the Roman World, 195–212. Routledge, 2020. http://dx.doi.org/10.4324/9781003071341-9.
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"Piracy under the principate and the ideology of imperial eradication." In War and Society in the Roman World, 207–24. Routledge, 2002. http://dx.doi.org/10.4324/9780203075548-13.
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Braund, David. "Piracy under the principate and the ideology of imperial eradication." In War and Society in the Roman World, 195–212. Routledge, 2020. http://dx.doi.org/10.1201/9781003071341-9.
Full textConference papers on the topic "Roman imperial ideology"
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Иванов, Н. С. "THE GENESIS OF THE BRITISH IMPERIAL IDEOLOGY AND THE NEW WORLD." In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2021. http://dx.doi.org/10.55000/mcu.2021.40.37.006.
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Автор рассматривает становление британской имперской идеологии под влиянием Великих географических открытий, прежде всего путешествий Х. Колумба, А. Веспуччи в Новый Свет. Имперские идеи в Британии, как и других европейских странах, зародились под влиянием насле-дия Римской империи. Первые практические уроки колонизации были получены британскими правителями в ходе создания так называемой «первой империи», при объединении Англии, Ир-ландии, Уэльса и Шотландии. Своеобразие британской имперской идеологии было связано с тру-дами известных деятелей Т. Мора, Ф. Бэкона, Дж. Ди, Р. Хаклейта, которые служили наглядной иллюстраций сложного сочетания гуманистического идеализма эпохи Просвещения и стремления к колониальным захватам и власти. The author examines the formation of the British imperial ideology under the influence of Great Geographical Discoveries, primarily the travels of H. Columbus, A. Vespucci to the New World. Imperial ideas in Britain, as in other European countries, were born under the influence of the heritage of the Roman Empire. The first practical lessons of colonization were learned by the British rulers during the creation of the so-called “first empire”, when England, Ireland, Wales and Scotland were united. The peculiarity of the British imperial ideology was associated with the works of famous figures T. More, F. Bacon, J. Dee, R. Hakluyt, which served as a clear illustration of the complex nature of the merger (convergence) between the humanistic idealism of the Enlightenment and the desire for colonial conquest and power.