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Artigos de revistas sobre o assunto "Future life (Greco-Roman religion)"
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Wardle, D. "Unimpeachable Sponsors of Imperial Autocracy, or Augustus' Dream Team (Suetonius Divus Augustus 94.8-9 and Dio Cassius 45.2.2-4)". Antichthon 39 (2005): 29–47. http://dx.doi.org/10.1017/s0066477400001544.
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Of all the extant sources, Suetonius' Life of Augustus contains the fullest, and certainly the most systematic, treatment of the supernatural indications of the future Augustus' greatness. Suetonius deploys the full range of divinatory techniques – both those administered by the institutions of the Roman state religion (augurs and haruspices) and those excluded from its ambit (astrology and dreams) – to underline divine approval for the dominance of Augustus. Scholars have readily explained the appearance of this unparalleled congeries of supernatural support by adducing the personal belief in supernatural phenomena of Suetonius and Dio, the two principal mediators of this material.
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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, n.º 4 (outubro de 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 third volume of the work. Here, Gibbon stated:As the happiness of a future life is the great object of religion, we may hear, without surprise or scandal, that the introduction, or at least the abuse, of Christianity had some influence on the decline and fall of the Roman empire. The clergy successfully preached the doctrines of patience and pusillanimity; the active virtues of society were discouraged: and the last remains of military spirit were buried in the cloister; a large portion of public and private wealth was consecrated to the specious demands of charity and devotion; and the soldiers' pay was lavished on the useless multitudes of both sexes, who could only plead the merits of abstinence and chastity.
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Pshenichnyi, Aleksandr. "The environment for the formation of the identity of the Greek Catholic metropolitan Andrey Sheptytsky". Slavic Almanac, n.º 3-4 (2023): 53–69. http://dx.doi.org/10.31168/2073-5731.2023.3-4.03.
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The article discusses the origins of the identity of Andrey Sheptytsky (secular name Roman), which have significant scientific relevance for a better understanding of the activities of this notable figure of the Greek Catholic Church in the national and confessional spheres. We will examine the Sheptytsky family, their family traditions, political views, social status, attitude towards religion, the hierarch parents’ national self-awareness, and their surroundings. The essence of the formation of gente Rutheni – natione Poloni, to which the metropolitan’s father belonged, is described. Information is provided about Andrey Sheptytsky’s mother, Zofia, the daughter of the famous Polish playwright A. Fredro. Priority attention is given to the period of Roman Sheptytsky’s secular education, both secondary and higher. The political and religious atmosphere of Krakow is analyzed, including the educational institutions in which the future metropolitan studied. The article reveals the motives for Sheptytsky’s choice of the path of monasticism, focuses on the influence of people whose authority influenced this decision of a young man. The conclusion is drawn that a whole range of factors (the complex national and confessional history of the Sheptytsky family, the presence of carriers of ultramontanism and paternalistic conservatism around the young Sheptytsky, acquainted with the spirit of the era of modernization and able to provide answers to its challenges) influenced the formation of the future metropolitan’s identity and his choice of his life path.
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Korver, Sjaak. "Kortetermijndenken, religie en onzekerheidstolerantie". Religie & Samenleving 16, n.º 2 (1 de junho de 2021): 91–114. http://dx.doi.org/10.54195/rs.11466.
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A good story, that is what citizens need to be able to (continue to) sustain the 'together' of 'Only together do we get corona under control'. In this article, I would first like to explore the significance of the focus on infection rates. Using Anne-Mei The's research on communication between lung cancer patients and their physicians, I interpret this focus as a collusion based on a technical approach that narrows time to the short term. The long term - i.e., the story of meanings, values and quality of life but equally of failure, loss and tragedy - is le.ft out of the picture. That long term story is about how we live together, near and far, now and in the future. It is about responsibility for each other, but also about failure. With Roman Krznaric, I introduce the question of whether we are good ancestors, whether we include this question in that broader story. Memories are very important. Without a past no future. It turns out that religion is in principle a powerful human phenomenon that can offer a transcendent story and stimulate broad solidarity. The Christian concept of original sin that acknowledges failure, simultaneously opens the view of human responsibility for every other living being and for the world as a whole. In this framework, the uncertainty tolerance can grow, so that the narrowing of gaze and consciousness to the short term, to mere technical measures, can be avoided. The purpose of this contribution is not to offer concrete policy alternatives for dealing with the corona crisis, nor to outline that broader perspective and narrative. Its purpose is to use various conceptual frameworks to answer the question: Why is it that both government and citizens are so focused on the infection rates and curves, what can help to break through this limited perspective, and to what extent can religion play a role in this? So how can government and citizens think more broadly in the pandemic?
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Ryan, Scott C. "The Powers and “Popular Religion” in Pompeii and Paul’s Letter to the Romans". Horizons in Biblical Theology 45, n.º 1 (20 de abril de 2023): 3–36. http://dx.doi.org/10.1163/18712207-12341460.
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Abstract Readers of Romans debate how to understand Paul’s language related to sin and death. Are sin and death ontological powers that operate in the human realm? Does Paul use figurative language to describe abstract concepts? Rarely do scholars consider material evidence and popular ideas as sources for addressing such questions. This essay considers archaeological findings from Pompeii as an additional voice in the conversation for understanding life in a first-century Roman context and Paul’s framing of sin and death in Romans. The essay first considers philosophical critiques of popular practices and then turns to material remains to demonstrate that many thought suprahuman forces to be at work in the world. With the Vesuvian evidence in view, understanding sin and death among powers that can influence human life emerges as a plausible interpretation. Paul’s personal language thus resonates with popular beliefs in the Greco-Roman context and reframes them in significant ways.
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Sharpe, Matthew. "Spiritual Exercises and the Question of Religion in the Work of Pierre Hadot". Religions 14, n.º 8 (3 de agosto de 2023): 998. http://dx.doi.org/10.3390/rel14080998.
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This paper addresses John M. Cooper’s critique, and related critiques, of Pierre Hadot’s conception of philosophy as a way of life for collapsing the distinction between philosophy and religion, via the category of “spiritual exercises”. The paper has two parts. Part 1, a pars destruens, will show how Hadot presents three cogent rebuttals of these charges, with which he was familiar as early as the 1980s, following the publication of the first edition of his 1981 collection, Exercises spirituels et philosophie antique. In part 2, a pars construens, putting aside the vexed category of “religion”, we will examine how Hadot reconsiders the place of the sacred in ancient philosophy, positioning the latter as not the attempt to rationally dispel any sense of the sacred in the world, but to relocate it from within the sanctioned cultic places and temples of traditional Greco-Roman religion to within the inner life of the godlike sage.
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Decock, Paul B. "VIRTUE AND PHILOSOPHY IN 4 MACCABEES". Journal for Semitics 24, n.º 1 (15 de novembro de 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 tradition (Pierre Hadot). The fourth section touches briefly on the issue of the Hellenization of the Jewish religion, of which 4 Maccabees is a strong example.
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Martens, Peter W. "Embodiment, Heresy, and the Hellenization of Christianity: The Descent of the Soul in Plato and Origen". Harvard Theological Review 108, n.º 4 (29 de setembro de 2015): 594–620. http://dx.doi.org/10.1017/s0017816015000401.
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The Hellenization of Christianity is a long-standing and notoriously contentious historiographical construct in early Christian studies. While it has been deployed in surprisingly fluid ways, most scholars associate the thesis with Adolf von Harnack, for whom it acquired a decidedly critical valence. The “Hellenic spirit”—a concept Harnack usually left undefined—constituted a threat to the undogmatic gospel of Jesus. Whenever this adversarial Hellenic spirit triumphed, as it inevitably did, it corroded an authentic living Christianity into an institutionalized, dogmatic religion. For many others, both before and after Harnack, the Hellenization of Christianity has signaled a similar narrative of decline. The teachings and way of life that marked an authentic Christianity often stood in a disjunctive relationship with Greco-Roman culture, especially its philosophies. The influence of the latter precipitated a debasement of Christianity, the ossification of its teachings, or more seriously, the infiltration of heresy.
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Panaite, Adriana, e Alexandru Barnea. "Tropeum Traiani. Monument și propaganda." CaieteARA. Arhitectură. Restaurare. Arheologie, n.º 1 (2010): 223–34. http://dx.doi.org/10.47950/caieteara.2010.1.09.
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Many times History was used to legitimate the Power, speaking about the past means speaking about the present. The past was re-constructed and reinterpreted as to support the policy and the propaganda of the rulers, also by building official monuments. But sometimes the monuments were used by the subsequent political regimes to legitimate themselves. The triumphal monument Tropaeum Traiani was erected in 109 to celebrate the victory of the Romans against the local inhabitants. In the vicinity was founded the roman town with the same name. First excavations were made by Grigore Tocilescu beginning with 1882, shortly after Romania wins the state independence. During a period when the national states appear this monument became an important support for the origins of the Romanians. The idea to reconstruct it on a central square from Bucharest seems natural. The original pieces were brought to Bucharest but the monument was never reconstructed. Till the 60’s they were exposed in different places in the city (museum and park) and then were brought back to Adamclisi. During the communist regime the idea of the reconstruction of the monument was again brought to life in connection with the celebration of a century since the wining of the state independence. In May 1977 Nicolae Ceauşescu featured the opening ceremony of the recently restored monument. The main newspapers on the first pages presented the event as the final moment of a so-called “working visit” in Constanţa county. The press presents almost the same photos and commentaries, reflecting the official propaganda, even “Pontica” the publication of the Archaeological and Historical Museum in Constanţa, published three articles concerning the restoration of the monument and also the future development of the village into a “model village” (rather a “communist” town, with blocks, factories nearby and a modern agriculture). According to the propaganda Tropaeum Traiani was “a true chronicle engraved in stone, telling of the bloody confrontations of the 101-106 A.D. period”. The manifestation from Adamclisi is specific for the communist propaganda and manipulation: a historical event is turned into an occasion to demonstrate the unity of the nation all around the Party and to express love for the unique leader of the Party and Country. The propaganda was based on a very complex system of rituals which were supposed to be more powerful then the religion, forbidden in the communist countries. In 1992 the local authorities organized a new anniversary – 1890 years from the Romans’ victory against the Dacians. The ritual is the same like before and for the people participating it is not so difficult to remember the past, in their mind the clichés are still alive. But this time a group of orthodox priests participate at the celebration. This was a double abuse! In 2007 during the electoral campaign for a referendum for the president Traian Băsescu the posters in the village puts the accent on the name of the president (the same with the Roman Emperor) and on the fact that he has to come back to make History!
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Abdullah, Alaa' Ahmed. "A Journey through Ages: Revisiting the Traumatized Female Characters in Glück's Poetry: A Study of Selected Poems". JOURNAL OF LANGUAGE STUDIES 8, n.º 5 (31 de maio de 2024): 267–81. http://dx.doi.org/10.25130/lang.8.5.14.
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In the majority of her poems, Louise Glück fixes a great deal of her attention on traumatized female characters that are taken from different historical periods mainly by relying on Greco-Roman myths. Peculiar to her poetry, the common ground that linked, links, and will link female figures through time is the unchanging fact of being traumatized. Glück's personal experience, which is deeply interwoven with these characters as she attempts to express not only her own trauma but the trauma of women in her time, will be explored and highlighted. In the selected poems, typically through two main recurring and excessively utilized mediums of expression namely religion and mythology, the presence of evidently traumatized female characters dominates the stage of her dramatized poetic setting. The present study sheds light on PTSD theory pioneered by Cathy Caruth and will give a brief account of Louise Glück's life, her works, and style. It will analyze selected poems from Glück's poetry collection Poems 1962-2012 in the light of trauma theory. The showcased poems reveal how heavily Glück draws on mythology and religion as sources of her poetic output. These poems are Abishag, Persephone the Wonderer, Myth of Devotion, and Gretel in Darkness.
Livros sobre o assunto "Future life (Greco-Roman religion)"
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Cumont, Franz Valery Marie. After life in Roman paganism: Lectures delivered at Yale University on the Silliman Foundation. Piscataway, NJ: Gorgias Press, 2002.
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Smith, M. Traversing eternity: Texts for the afterlife from Ptolemaic and Roman Egypt. Oxford: Oxford University Press, 2009.
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Smith, M. Traversing eternity: Texts for the afterlife from Ptolemaic and Roman Egypt. Oxford: Oxford University Press, 2009.
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Waldner, Katharina, Wolfgang Spickermann e Gordon R. L. Burial rituals, ideas of afterlife, and the individual in the Hellenistic world and the Roman Empire. Stuttgart: Franz Steiner Verlag, 2016.
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Matijević, Krešimir. Ursprung und Charakter der homerischen Jenseitsvorstellungen. Paderborn: Ferdinand Schöningh, 2015.
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1948-, Kraemer Ross Shepard, ed. Women's religions in the Greco-Roman world: A sourcebook. New York: Oxford University Press, 2004.
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Ascough, Richard S. Associations in the Greco-Roman world: A sourcebook. Waco, Tex: Baylor University Press, 2012.
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Kraemer, Ross Shepard. Her share of the blessings: Women's religions amongpagans, Jews and Christians in the Greco-Roman world. New York: Oxford University Press, 1992.
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Kraemer, Ross Shepard. Her share of the blessings: Women's religions among pagans, Jews, and Christians in the Greco-Roman world. New York: Oxford University Press, 1992.
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Tiemblo, Alfredo. La muerte y el más allá en la Roma antigua: Un estudio sobre textos escogidos (siglos III a.C. a IV d.C). Madrid: Dilema, 2011.
Encontre o texto completo da fonteCapítulos de livros sobre o assunto "Future life (Greco-Roman religion)"
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McDonough, Christopher M. "The Roman in the Living Room: Pilate on TV in the Early 1950s". In Pontius Pilate on Screen, 44–64. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474446884.003.0004.
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After the success of DeMille’s King of Kings (1927), the most significant dramatisations of Pontius Pilate would appear on television. These “Sunday School” TV programs often had low budgets but high aims, such as those produced by Father James Friederich’s Cathedral Films, which also released a feature film called Day of Triumph. Pilate here is played by Lowell Gilmore in a peevish and almost kitschy manner. Other more nuanced programs were made by the Roman Catholic Family Theatre group under the direction of Father Patrick Peyton. Hill Number One, for instance, portrays the conversion the wife of Pontius Pilate (Leif Erickson) as a tale told by a chaplain to soldiers fighting in Korea. Equally high-minded and better-funded network programming would likewise turned to the story of Pilate in the early 1950s. Pontius Pilate was broadcast live on Studio One, CBS’s critically-acclaimed playhouse series. This drama, written by Michael Dyne and heavily script-doctored by Comparative Religion professor Moses Jung, portrays the break-up of Pilate’s marriage after he orders Jesus crucified. Although Procula and Pilate dream of “a house with white pillars,” this vision of their future life together in the suburbs is one Procula feels compelled to confront.
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LiDonnici, Lynn R. "Women’s Religions and Religious Lives In The Greco-Roman City". In Women & Christian Origins, 80–102. Oxford University PressNew York, NY, 1999. http://dx.doi.org/10.1093/oso/9780195103953.003.0005.
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Abstract The religious landscape of the Greco-Roman city was rich, varied, and exciting. Almost every aspect of life, from sports to shopping to taking a bath, from eating to cleaning the house, was made part of a whole system of hopes, practices, and beliefs that involved divine forces (the gods and goddesses) with the minute details of everyday activity. Religion was a fully functional dimension of public life (reflected by rites that all city members were expected to share), as well as an intellectual space for reflection on the most deeply held personal concerns (reflected by private, voluntary worships of a staggering variety). Many of these activities were shared by women and men, but there were some very important worships that both genders felt it was important to separate.
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"A Consoling Letter from the Exiled John Chrysostom to His Friend Olympias, Seeking Her Political Support". In Women’s Religions in the Greco-Roman World, editado por Ross Shepard Kraemer, 220–26. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195170658.003.0075.
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Abstract author: See entry 41. translation: NPNFC, ser. 1, vol. 9. text: SC 13 (A.-M. Malingrey, 2d ed., 1968). bibliography: Elizabeth A. Clark, Jerome, Chrysostom, and Friends: Essays and Translations, 2d ed. (New York: Edwin Mellen Press, 1982); Elizabeth A. Clark, “Theory and Practice in Late Ancient Asceticism: Jerome, Chrysostom, and Augustine,” Journal of Feminist Studies in Religion 5, no. 1 (1989): 25–46; Gillian Clark, Women in Late Antiquity: Pagan and Christian Life-styles (Oxford: Clarendon Press; New York: Oxford University Press, 1993); Gillian Cloke, This Female Man of God: Women and Spiritual Power in the Patristic Age, 350–450 (London and New York: Routledge, 1995); Margaret Y. MacDonald, Early Christian Women and Pagan Opinion: The Power of the Hysterical Woman (Cambridge: Cambridge University Press, 1996); Phyllis Rodgerson Pleasants, “The Quest for the Historical Olympias,” Communio Viatorum 39, nos. 2–3 (1997): 155–179. 1 Why do you lament? why do you belabour yourself, and demand of yourself a punishment which your enemies were not able to demand from you, having thus abandoned your soul to the tyranny of dejection? For the letters which you sent to me by the hands of Patricius have discovered to me the wounds which have been inflicted on your mind. Wherefore also I am very sorrowful and much distressed that when you ought to be using every exertion and making it your business to expel dejection from your soul, you go about collecting distressing thoughts, even inventing things (so you say) which do not exist, and tearing yourself to pieces for no purpose, and to your very great injury. For why are you grieved because you could not re move me from Cucusus? Yet indeed, as far as you were concerned, you did.
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De Blij, Harm. "Lowering the Barriers". In The Power of Place. Oxford University Press, 2008. http://dx.doi.org/10.1093/oso/9780195367706.003.0014.
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Becoming conscious of one’s cultural and physical environments early in life involves fast-developing recognition of circumstances malleable and immutable. By the time we are about six years old, our brain is about as big as it will be for the duration, but its maturation goes on for many years more. The language-learning ability of young children, the subject of numerous studies and much speculation, undoubtedly connects this process; youngsters are able to recollect facts and vocabularies but cannot match adults or even adolescents in conceptualizing context or relationships. While we quickly learn to use words to gain immediate objectives such as nourishment or affection, it takes much longer to begin forming an understanding of our place and its (apparently) fixed attributes. Thus our perception of place changes over time, as do the opportunities to counter its formative impress. Bilingualism and multilingualism already are a key to upward mobility and will be more so in the future; exposing children in their earliest years of learning to a language other than the mother tongue will endow them with potentially immense advantages. Religious fanaticism is intensifying in many parts of the world; protecting children against it in their early years gives them the chance to develop their contextual abilities before being exposed to it. Religious leaders of all faiths would do well to consider the divine potential of pronouncements that assert the superiority of their particular beliefs and rituals over others. Pope Benedict in the spring of 2007 declared that Roman Catholicism afforded the only true route to salvation and that all other (Christian) approaches are “defective,” a proclamation Christianity and the world could have done without. Drilling into children that “there is no god but Allah” closes young minds to the religious convergence that should be the hope of all believers. It may not be absolutely true that “religion poisons everything,” the subtitle of an angry book on the topic, but religious males in medieval outfits do misuse their powers to erect barriers that last lifetimes. The power of place defines an aggregate of circumstances and conditions ranging from cultural traditions to natural phenomena, into which we are born, with which we cope, and from which we derive our own multiple identities.
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Lux-Sterritt, Laurence. "Religious Houses". In The Oxford History of British and Irish Catholicism, Volume II, 136—C7S5. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198843436.003.0008.
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Abstract This chapter focuses upon the devotional lives of British and Irish Catholics between 1641 and 1745, paying particular attention to the women who went on to become nuns. Specific examples illustrate how the spiritual experiences of the cloisters were intricately linked to those of the Catholic communities at home, where the faithful adapted their worship to compensate for the scarcity of priests, sacralizing domestic time and space, investing traditional rituals with new militancy, and imbuing holy objects with supernatural powers. Whilst some of these customs were universally sanctioned by the Church, others were more local or even highly individual, sometimes exceeding the guidelines defined by the Council of Trent. The integration of the idiosyncrasies of domestic devotions to monastic practices reconciled continuity and change. It bridged the traditional gap between lay and religious life, overcame the geographical distance between the British Isles and the Continent, and brought together a glorified past, a sanctified present, and a future return of the four nations to the Roman faith, thus questioning the validity of the paradigm of separation in religious life.
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Millar, Fergus. "A Greek Christian World?" In Religion, Language and Community in the Roman Near East. British Academy, 2013. http://dx.doi.org/10.5871/bacad/9780197265574.003.0002.
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The great temple of Artemis at Gerasa (Jerash) in Jordan is one of the finest expressions of Greco-Roman culture in the Near East. Built in the second century, it includes a church that was erected on top of another building. This chapter explores the combination of Greek and Hebrew or Aramaic that characterised the mosaic floors of synagogues of the period from Palestine, across the Jordan to the west, where the roles of the two languages tend to be reversed: Hebrew or Aramaic was used for the strictly religious components while Greek was used for the names of benefactors. More specifically, it considers the combination — or alternation — of co-existence and hostility between Christians and Jews. After providing a background on the Roman Near East, the chapter analyses the language that Jews possibly used in daily life, and whether pagans of the Roman Near East spoke Aramaic. It then examines documentary evidence that offers insights into Greek culture in the Near East in its local context before concluding with a discussion of Greek literary culture in the region.
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Kselman, Thomas. "Family, Nation, and Freedom". In Conscience and Conversion. Yale University Press, 2018. http://dx.doi.org/10.12987/yale/9780300226133.003.0005.
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This chapter studies the salon of Sophie Swetchine, a Russian émigré and Catholic convert who moved to Paris in 1826, and whose home became a center of religious life that brought together Roman Catholics and Russian Orthodox believers. It focuses on the Russian diplomat Ivan Gagarin, who saw in the Catholicism of the Swetchine circle a path to personal salvation and the political and social regeneration of Russia. Gagarin participated in the debates between Slavophiles and Westernizers about the future of Russia, arguing that Catholicism represented a middle way between Russian autocracy and the corrosive individualism that threatened western Europe. Gagarin concluded his career by joining the Jesuit order, a freely made decision to accept the bonds of religious authority.
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Steele, Jeffrey. "Pilgrimage and Epiphany: The Psychological and Political Dynamics of Margaret Fuller’s Mythmaking". In The Call of Classical Literature in the Romantic Age, 193–219. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474429641.003.0008.
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This essay opens up Margaret Fuller’s deep interest in, and wide acquaintance with, classical and other ancient mythologies, a sorely neglected subject. Fuller emerges as someone who tried to find comfort and solace in ancient myths, often identifying with female figures in them. Throughout, issues of what today we call feminism surface, not only in political and social contexts but also in that of the inner life of the psyche. Her use of ancient myths and creation of new, original myths sharply contrasts with Ralph Waldo Emerson, who did not understand her deep need to apply this aspect of Greco-Roman religion to a personal and professional situation.
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Dow, Douglas N. "‘Miracula et alia id genus’". In Bernardino Poccetti and the Art of Religious Painting at the End of the Florentine Renaissance. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2023. http://dx.doi.org/10.5117/9789463729529_ch04.
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When they renovated their church at the charterhouse in Galluzzo outside of Florence, the Carthusians commissioned Bernardino Barbatelli (called Poccetti, 1553–1612) to decorate the space with some of the earliest monumental images from the life of their founder, Saint Bruno of Cologne (c. 1030–1101). These scenes of Saint Bruno highlight the important role that the Carthusians had played in sacred history, and make a case for their continued relevance as the Roman Church faced the threat of Protestantism. In the process, the images also celebrate other important figures from Carthusian history, holding them up as examples of how their eremetical order had loyally served the Church in the past and would do so in the future.
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Raphael, D. D. "Fairness". In Concepts of Justice, 233–41. Oxford University PressOxford, 2001. http://dx.doi.org/10.1093/oso/9780199245710.003.0021.
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Abstract What can be learned from my historical survey? It is of course a limited survey and calls for some caution. I said at the start that it would be selective and that the selection depended to some extent on what had happened to interest me. It has also been confined to the tradition of Western civilization with its roots in Judaeo-Christian religion and Graeco-Roman culture. Attention to other traditions might disclose major differences in concepts of justice or of something analogous to justice. Like many other people I have some sketchy acquaintance with Islamic tradition on penal process, and I have in the past read a few relevant anthropological books on tribal societies. Both in Islamic and in tribal thought one sees a resemblance to the idea of justice as it has appeared in the Western tradition, so that the omission of them from my survey may not be a great loss for the purpose of understanding justice. I cannot, however, entertain a similar consoling supposition about Buddhism or the other indigenous religions of Asia, since I know nothing of what they have to say on this topic. Still, it is pertinent to note that the main features of the Western tradition have acquired a near-universal acceptance in international law;and if we hope to discern a future trend from past history, the history of the Western tradition is the place to look for it.