Mar Marcos
Universidad de Cantabria, Ciencias Historicas, Faculty Member
- Mar Marcos is professor of ancient history at the University of Cantabria, Spain. Her research interests lie in Roman... moreMar Marcos is professor of ancient history at the University of Cantabria, Spain. Her research interests lie in Roman history and the history of religions in the ancient Mediterranean, particularly in late antiquity. She has edited Conflict and Compromise. The Role of the Bishop in Late Antiqutiy, with Andrew T. Fear and José F. Ubiña (Bloomsbury, 2013),Tolerancia e intolerancia en el Imperio Romano (Madrid, 2007), Herejes en la Historia (Trotta, 2009). Her current research is on strategies to resolve religious conflict in the later Roman Empire. She is President of the Spanish Association for the Study of Religions (SECR) and Vice President of the International Association for the History of Religion (IAHR). She is Head of the University of Cantabria Doctoral School.edit
The schism led by Novatian in the Roman church in the spring of 251, when he had himself consecrated bishop in opposition to Cornelius, was quickly condemned, but its impact was felt across the Mediterranean. Although none of his... more
The schism led by Novatian in the Roman church in the spring of 251, when he had himself consecrated bishop in opposition to Cornelius, was quickly condemned, but its impact was felt across the Mediterranean. Although none of his contemporaries accused Novatian of doctrinal deviations (the schism was caused by his rigorist ideas regarding the readmission of the lapsi), the charge of heresy fell upon him, which led to his excommunication and the subsequent condemnation of his followers. The aim of this paper is not to reconstruct the history of the schism, on which there is an abundant scholarship, but to study the strategies carried out by Novatian’s adversaries to make him not only a schismatic, but a dangerous heretic for the entire Christian community. The richness of the documentation allows us to observe the making of Novatian the Heretic in real time. Most responsibility in this is due to Cyprian of Carthage, who carried out an international campaign to discredit Novatian and his companions. In this way, a disciplinary conflict of local character was given a global dimension, involving Africa, Gaul, Spain, Egypt, Syria and Asia Minor, with long-lasting effects – the Novatianists remained active well into the fifth century.
Research Interests:
Research Interests:
María Magdalena aparece pocas veces mencionada en los Evangelios Canónicos. Sin embargo, algunas comunidades cristianas de los primeros siglos sentían veneración por ella, considerándola la discípula más amada de Jesús y autora de un... more
María Magdalena aparece pocas veces mencionada en los Evangelios Canónicos. Sin embargo, algunas comunidades cristianas de los primeros siglos sentían veneración por ella, considerándola la discípula más amada de Jesús y autora de un evangelio, conocido como Evangelio de María. Los textos de la biblioteca de Nag Hammadi, hallados en Egipto a mediados del siglo XX, de contenido místico y esotérico, hablan a menudo de María Magdalena y dan de ella una imagen complementaria a la que se encuentra en el Nuevo Testamento. En estos textos María aparece, no sólo como una de las mujeres más cercanas a Jesús, sino como receptora y transmisora de sus enseñanzas secretas, por lo que es objeto de la envidia de los apóstoles, sobre todo de Pedro. La Iglesia consideró estos textos apócrifos, pero hasta el final de la Antigüedad la memoria de María Magdalena perduraba en los ambientes cristianos gnósticos y seguía siendo objeto de polémica.
Research Interests:
Research Interests:
Research Interests:
Although Constantine did not take part in the persecutions of the Christians begun by Diocletian in 303 and prolonged by Maximinus Daia in the East until 313, he was its witness. The present study aims to show that the experience of the... more
Although Constantine did not take part in the persecutions of the Christians begun by Diocletian in 303 and prolonged by Maximinus Daia in the East until 313, he was its witness. The present study aims to show that the experience of the Great Persecution left its mark in Constantine’s repressive policy. This can be seen in the brutal punishments envisaged in his legislation (crematio, patibulum, datio ad bestias, culleus, amputationes). Most of them, while not new, were updated and widespread during the persecutions. The mark of the Great Persecution can also be appreciated in the consideration of heresy as a crime and in the methods of hunting down and punishing heretics. Whether they were put into practice or not, the severe punishments detailed in Constantine’s legislation fulfi lled the objective of coercing and terrifying citizens, whose memories of their implementation during the persecutions remained fresh in their minds.
Research Interests:
Controversee des son epoque, la politique religieuse de l’empereur Julien a continue a l’etre par les generations suivantes. Nombre de paiens ont juge ses mesures «anti-chretiennes» excessives, tandis que les Chretiens les ont vecues... more
Controversee des son epoque, la politique religieuse de l’empereur Julien a continue a l’etre par les generations suivantes. Nombre de paiens ont juge ses mesures «anti-chretiennes» excessives, tandis que les Chretiens les ont vecues comme des persecutions, une interpretation que l’historiographie moderne a suivi de maniere generale. Cet article vise a examiner, a travers ses propres ecrits, la conduite de Julien face a la coercition religieuse, en etablissant une relation entre ses idees en matiere de liberte religieuse, entre persuasion et contrainte, et les arguments en faveur d’une tolerance developpee par les apologistes chretiens a l’epoque des persecutions.
Research Interests:
Research Interests:
Research Interests:
Research Interests:
This chapter discusses one of the manifestations of crude intolerance in Late Antiquity, the proscription of sacred texts, a phenomenon that could be analyzed by means of the paradigms of confrontation and interaction. I use here the term... more
This chapter discusses one of the manifestations of crude intolerance in Late Antiquity, the proscription of sacred texts, a phenomenon that could be analyzed by means of the paradigms of confrontation and interaction. I use here the term “proscription” to refer to a variety of actions aimed at controlling book circulation by political and ecclesiastical authorities. This control may include censorship, banning, confiscation, and ceremonial burning. The word comes from the Latin proscriptio, plural proscriptiones, posted lists with the names of citizens who were declared outlaws during the civil wars of the late Republic. Proscribed citizens were killed or sent into exile and their properties confiscated, while those who sheltered them were severely punished. By extension, the term is used to denote violent forms of political repression, and I would extend it to the field of religion, which, in Antiquity, is inseparable from the political sphere. As will be shown in this chapter, the suppression of sacred texts, which involved the conviction of their authors and severe penalties for those who harbored them, formed part of a coordinated strategy between Church and state to eliminate religious– political rivals. Conflict and competition involved books both as instruments and as victims of intolerance, implicating several actors (political and ecclesiastical authorities, intellectuals, and common people), and showing that the methods of repression were shared among various religious groups in their attempt to eliminate the “other.” As will be seen, osmosis and continuity dominate in this facet of late antique religious conflict.
Research Interests:
This paper analyses the topic of Rome’s old age and her capacity to regenerate as an Eternal City, which is recurrent in late antique literature, and which would become an important subject of controversy between pagans and Christians in... more
This paper analyses the topic of Rome’s old age and her capacity to regenerate as an Eternal City, which is recurrent in late antique literature, and which would become an important subject of controversy between pagans and Christians in Late Antiquity. I focus on the analysis of some early uses of this polemical theme, at a critical moment for the perception of Rome’s eternity, in the years between the defeat at Adrianople (a. 378) and the sack of Rome by Alaric (a. 410). Rome’s personification in Symmachus’ Relatio 3, where she speaks in person about her old age, and Rome’s prosopopoeia in Ambrose’s Epistula 18 and Prudentius’s Contra Symmachum 2, with the prospect of a renewal (regeneratio) through conversion, illustrate the versatility of the rhetorical techniques used in late antique religious debate, shared to a great extent by pagans and Christians alike. Keywords: Eternal City, Rome’s Prosopopoeia, Symmachus, Prudentius, Religious Controversy.
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Sanctity is in many ways a social construct, and hence the profile of saints and the practices that qualify them as such change with the passing of time. The destruction of temples and idols as a way to signal sanctity is a good example... more
Sanctity is in many ways a social construct, and hence the profile of saints and the practices that qualify them as such change with the passing of time. The destruction of temples and idols as a way to signal sanctity is a good example of this. The subject came to form part of hagiography in the late fourth century, reached its peak in the Theodosian period, and fell off in the sixth century when Christianization was believed to be complete. Hagiography made iconoclasm one of the most extraordinary expressions of divine power, adding it to the saint’s repertoire of miracles and ascetic virtues. The aim of this article is to study the origins and early development of this motif, which legitimated — and subtly encouraged — the use of violence in the conversion process. It is within apologetic and polemical contexts that the episodes of the violent destruction of late antique paganism have to be assessed.
Research Interests:
Review of the book by Emiliano Urciuoli, La religione urbana
Research Interests:
María Magdalena aparece pocas veces mencionada en los Evangelios Canónicos. Sin embargo, algunas comunidades cristianas de los primeros siglos sentían veneración por ella, considerándola la discípula más amada de Jesús y autora de un... more
María Magdalena aparece pocas veces mencionada en los Evangelios Canónicos. Sin embargo, algunas comunidades cristianas de los primeros siglos sentían veneración por ella, considerándola la discípula más amada de Jesús y autora de un evangelio, conocido como Evangelio de María. Los textos de la biblioteca de Nag Hammadi, hallados en Egipto a mediados del siglo XX, de contenido místico y esotérico, hablan a menudo de María Magdalena y dan de ella una imagen complementaria a la que se encuentra en el Nuevo Testamento. En estos textos María aparece, no sólo como una de las mujeres más cercanas a Jesús, sino como receptora y transmisora de sus enseñanzas secretas, por lo que es objeto de la envidia de los apóstoles, sobre todo de Pedro. La Iglesia consideró estos textos apócrifos, pero hasta el final de la Antigüedad la memoria de María Magdalena perduraba en los ambientes cristianos gnósticos y seguía siendo objeto de polémica.
Research Interests:
Research Interests:
The schism led by Novatian in the Roman church in the spring of 251, when he had himself consecrated bishop in opposition to Cornelius, was quickly condemned, but its impact was felt across the Mediterranean. Although none of his... more
The schism led by Novatian in the Roman church in the spring of 251,
when he had himself consecrated bishop in opposition to Cornelius, was
quickly condemned, but its impact was felt across the Mediterranean. Although none of his contemporaries accused Novatian of doctrinal deviations (the schism was caused by his rigorist ideas regarding the readmission of the lapsi), the charge of heresy fell upon him, which led to his excommunication and the subsequent condemnation of his followers. The aim of this paper is not to reconstruct the history of the schism, on which there is an abundant scholarship, but to study the strategies carried out by Novatian’s adversaries to make him not only a schismatic, but a dangerous heretic for the entire Christian community. The richness of the documentation allows us to observe the making of Novatian the Heretic in real time. Most responsibility in this is due to Cyprian of Carthage, who carried out an international campaign
to discredit Novatian and his companions. In this way, a disciplinary
conflict of local character was given a global dimension, involving Africa,
Gaul, Spain, Egypt, Syria and Asia Minor, with long-lasting effects – the
Novatianists remained active well into the fifth century.
when he had himself consecrated bishop in opposition to Cornelius, was
quickly condemned, but its impact was felt across the Mediterranean. Although none of his contemporaries accused Novatian of doctrinal deviations (the schism was caused by his rigorist ideas regarding the readmission of the lapsi), the charge of heresy fell upon him, which led to his excommunication and the subsequent condemnation of his followers. The aim of this paper is not to reconstruct the history of the schism, on which there is an abundant scholarship, but to study the strategies carried out by Novatian’s adversaries to make him not only a schismatic, but a dangerous heretic for the entire Christian community. The richness of the documentation allows us to observe the making of Novatian the Heretic in real time. Most responsibility in this is due to Cyprian of Carthage, who carried out an international campaign
to discredit Novatian and his companions. In this way, a disciplinary
conflict of local character was given a global dimension, involving Africa,
Gaul, Spain, Egypt, Syria and Asia Minor, with long-lasting effects – the
Novatianists remained active well into the fifth century.
Research Interests:
Research Interests:
Research Interests:
Research Interests:
This paper analyses the topic of Rome’s old age and her capacity to regenerate as an Eternal City, which is recurrent in late antique literature, and which would become an important subject of controversy between pagans and Christians in... more
This paper analyses the topic of Rome’s old age and her capacity to regenerate as an Eternal City, which is recurrent in late antique literature, and which would become an important subject of controversy between pagans and Christians in Late Antiquity. I focus on the analysis of some early uses of this polemical theme, at a critical moment for the perception of Rome’s eternity, in the years between the defeat at Adrianople (a. 378) and the sack of Rome by Alaric (a. 410). Rome’s personification in Symmachus’ Relatio 3, where she speaks in person about her old age, and Rome’s prosopopoeia in Ambrose’s Epistula 18 and Prudentius’s Contra Symmachum 2, with the prospect of a renewal (regeneratio) through conversion, illustrate the versatility of the rhetorical techniques used in late antique religious debate, shared to a great extent by pagans and Christians alike. Keywords: Eternal City, Rome’s Prosopopoeia, Symmachus, Prudentius, Religious Controversy.
Research Interests:
Research Interests:
Research Interests:
This chapter discusses one of the manifestations of crude intolerance in Late Antiquity, the proscription of sacred texts, a phenomenon that could be analyzed by means of the paradigms of confrontation and interaction. I use here the term... more
This chapter discusses one of the manifestations of crude intolerance in
Late Antiquity, the proscription of sacred texts, a phenomenon that could be analyzed by means of the paradigms of confrontation and interaction. I use here the term “proscription” to refer to a variety of actions aimed at controlling book circulation by political and ecclesiastical authorities. This control may include censorship, banning, confiscation, and ceremonial burning. The word comes from the Latin proscriptio, plural proscriptiones, posted lists with the names of citizens who were declared outlaws during the civil wars of the late Republic. Proscribed citizens were killed or sent into exile and their properties confiscated, while those who sheltered them were severely punished. By extension, the term is used to denote violent forms of political repression, and I would extend it to the field of religion, which, in
Antiquity, is inseparable from the political sphere. As will be shown in this chapter, the suppression of sacred texts, which involved the conviction of their authors and severe penalties for those who harbored them, formed part of a coordinated strategy between Church and state to eliminate religious– political rivals. Conflict and competition involved books both as instruments and as victims of intolerance, implicating several actors (political and ecclesiastical authorities, intellectuals, and common people), and showing that the methods of repression were shared among various religious groups in their attempt to eliminate the “other.” As will be seen, osmosis and continuity dominate in this facet of late antique religious conflict.
Late Antiquity, the proscription of sacred texts, a phenomenon that could be analyzed by means of the paradigms of confrontation and interaction. I use here the term “proscription” to refer to a variety of actions aimed at controlling book circulation by political and ecclesiastical authorities. This control may include censorship, banning, confiscation, and ceremonial burning. The word comes from the Latin proscriptio, plural proscriptiones, posted lists with the names of citizens who were declared outlaws during the civil wars of the late Republic. Proscribed citizens were killed or sent into exile and their properties confiscated, while those who sheltered them were severely punished. By extension, the term is used to denote violent forms of political repression, and I would extend it to the field of religion, which, in
Antiquity, is inseparable from the political sphere. As will be shown in this chapter, the suppression of sacred texts, which involved the conviction of their authors and severe penalties for those who harbored them, formed part of a coordinated strategy between Church and state to eliminate religious– political rivals. Conflict and competition involved books both as instruments and as victims of intolerance, implicating several actors (political and ecclesiastical authorities, intellectuals, and common people), and showing that the methods of repression were shared among various religious groups in their attempt to eliminate the “other.” As will be seen, osmosis and continuity dominate in this facet of late antique religious conflict.
Research Interests:
Desde el principio de su historia, el cristianismo estuvo dividido en numerosos grupos que planteaban visiones teológicas distintas, como los gnósticos o los arrianos. La mayoría de estas doctrinas fueron condenadas como herejías por la... more
Desde el principio de su historia, el cristianismo estuvo dividido en numerosos grupos que planteaban visiones teológicas distintas, como los gnósticos o los arrianos. La mayoría de estas doctrinas fueron condenadas como herejías por la Iglesia oficial CRISTIANOS LA PERSECUCIÓN DE LOS HEREJES LA QUEMA DE LOS LIBROS DE ARRIO Este óleo de Carlo Magnone recrea el cumplimiento de uno de las resoluciones del primer concilio de Nicea, celebrado en el año 325 y presidido por el emperador Constantino: la quema de los libros que contenían las doctrinas del arrianismo. Siglo XVII. FINE ART IMAGES / ALBUM
Research Interests:
Research Interests:
Sanctity is in many ways a social construct, and hence the profile of saints and the practices that qualify them as such change with the passing of time. The destruction of temples and idols as a way to signal sanctity is a good example... more
Sanctity is in many ways a social construct, and hence the profile of saints and the practices that qualify them as such change with the passing of time. The destruction of temples and idols as a way to signal sanctity is a good example of this. The subject came to form part of hagiography in the late fourth century, reached its peak in the Theodosian period, and fell off in the sixth century when Christianization was believed to be complete. Hagiography made iconoclasm one of the most extraordinary expressions of divine power, adding it to the saint's repertoire of miracles and ascetic virtues. The aim of this article is to study the origins and early development of this motif, which legiti-mated — and subtly encouraged — the use of violence in the conversion process. It is within apologetic and polemical contexts that the episodes of the violent destruction of late antique paganism have to be assessed. Keywords religious violence – iconoclasm – hagiography – Late Antiquity In antiquity, both pagans and Christians believed in the capacity of daimones to foresee the future, but they did not agree on which ones truly possessed this ability. In De divinatione daemonum (On the Divination of Demons), written at
Research Interests:
Although Constantine did not take part in the persecutions of the Christians begun by Diocletian in 303 and prolonged by Maximinus Daia in the East until 313, he was its witness. The present study aims to show that the experience of the... more
Although Constantine did not take part in the persecutions of the Christians begun by
Diocletian in 303 and prolonged by Maximinus Daia in the East until 313, he was its witness. The
present study aims to show that the experience of the Great Persecution left its mark in Constantine’s
repressive policy. This can be seen in the brutal punishments envisaged in his legislation (crematio,
patibulum, datio ad bestias, culleus, amputationes). Most of them, while not new, were updated and
widespread during the persecutions. The mark of the Great Persecution can also be appreciated in
the consideration of heresy as a crime and in the methods of hunting down and punishing heretics.
Whether they were put into practice or not, the severe punishments detailed in Constantine’s legislation
fulfi lled the objective of coercing and terrifying citizens, whose memories of their implementation
during the persecutions remained fresh in their minds.
Diocletian in 303 and prolonged by Maximinus Daia in the East until 313, he was its witness. The
present study aims to show that the experience of the Great Persecution left its mark in Constantine’s
repressive policy. This can be seen in the brutal punishments envisaged in his legislation (crematio,
patibulum, datio ad bestias, culleus, amputationes). Most of them, while not new, were updated and
widespread during the persecutions. The mark of the Great Persecution can also be appreciated in
the consideration of heresy as a crime and in the methods of hunting down and punishing heretics.
Whether they were put into practice or not, the severe punishments detailed in Constantine’s legislation
fulfi lled the objective of coercing and terrifying citizens, whose memories of their implementation
during the persecutions remained fresh in their minds.
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Concepts de citoyenneté dans l'Antiquité tardive Projet de recherche interdisciplinaire PID2019-106423GB-I00 Mar Marcos Résumé : On suppose traditionnellement en historiographie que la condition de citoyen a perdu beaucoup de sa valeur... more
Concepts de citoyenneté dans l'Antiquité tardive
Projet de recherche interdisciplinaire PID2019-106423GB-I00
Mar Marcos
Résumé :
On suppose traditionnellement en historiographie que la condition de citoyen a perdu beaucoup de sa valeur après la Constitutio Antoniniana de 212, qui a étendu la citoyenneté à pratiquement tous les habitants de l'Empire. Cela répond à une approche du problème en termes politiques, centrée sur la relation de l'individu avec l'État et les institutions (Sherwin-White 1973) et sur les conditions nécessaires à la participation à la vie publique (Nicolet 1980). Mais durant l'Empire, les droits et devoirs politiques des citoyens ont considérablement changé, introduisant de nouveaux paramètres pour établir les capacités et les handicaps juridiques, parmi lesquels la dissidence religieuse, qui plaçait les individus dans la catégorie des infâmes, les excluant de tout ou quelques droits de citoyenneté. Au cours de ce séminaire, un projet de recherche interdisciplinaire sera présenté. Il vise à analyser globalement les conséquences de la dissidence religieuse dans la vie civique, à partir de Constantin, en comparant les sources juridiques avec les sources littéraires pour déterminer l'impact de la législation religieuse sur les capacités civiques, dans une période, l'Antiquité tardive, où "être citoyen" prend de nouvelles significations.
Projet de recherche interdisciplinaire PID2019-106423GB-I00
Mar Marcos
Résumé :
On suppose traditionnellement en historiographie que la condition de citoyen a perdu beaucoup de sa valeur après la Constitutio Antoniniana de 212, qui a étendu la citoyenneté à pratiquement tous les habitants de l'Empire. Cela répond à une approche du problème en termes politiques, centrée sur la relation de l'individu avec l'État et les institutions (Sherwin-White 1973) et sur les conditions nécessaires à la participation à la vie publique (Nicolet 1980). Mais durant l'Empire, les droits et devoirs politiques des citoyens ont considérablement changé, introduisant de nouveaux paramètres pour établir les capacités et les handicaps juridiques, parmi lesquels la dissidence religieuse, qui plaçait les individus dans la catégorie des infâmes, les excluant de tout ou quelques droits de citoyenneté. Au cours de ce séminaire, un projet de recherche interdisciplinaire sera présenté. Il vise à analyser globalement les conséquences de la dissidence religieuse dans la vie civique, à partir de Constantin, en comparant les sources juridiques avec les sources littéraires pour déterminer l'impact de la législation religieuse sur les capacités civiques, dans une période, l'Antiquité tardive, où "être citoyen" prend de nouvelles significations.
Research Interests:
Research Interests:
Literary and artistic, as well as material evidences, represent the dramatic evolution of the feminine imperial power and its consolidation from the Constantinian age until the fall of Constantinople. This symposium aims to analyse, from... more
Literary and artistic, as well as material evidences, represent the dramatic evolution of the feminine imperial power and its consolidation from the Constantinian age until the fall of Constantinople. This symposium aims to analyse, from a multi-angled perspective, how the
imperial women came to assume power and the means of their dynastical propaganda, by means of which a definitive establishment of the female political role within the imperial government was shaped.
In their widest perspective, Patristic sources constitute the textual support of this development, as they essentially outline the gradual development in the construction of the Augusta’s political and religious figure, as well as the conceptualization of a court propaganda from the
Late Antiquity to Byzantium. The workshop will present, with an introductory lecture, how a basilikos logos, namely Gregory of Nyssa’s paramythetikos logos dedicated to the empress Flaccilla, established firm canons of representing the feminine consort as a royal figure
highlighting, in particular, the empress’ evergetism (philantropia) and her advocacy against heresies (orthodoxia). Flaccilla, Eudocia, Eudoxia, Euphemia, Irene, Zoe (some of the leading figures to be analysed in this symposium) begin to wield progressively the same power prerogatives of their masculine consort, as mostly material evidences attested. Utterly remarkable is, within the visual display, to perceive in detail this evolution forged on coins, ivories, bas-reliefs and statues which portray the Augustae in full imperial attire (with insignia and tituli) bearing noteworthy resemblances to the emperors’ portraits onto the same material supports. This momentous change, therefore, made imperial women to lose their peculiar connotations as mothers and spouses and, as a result, be distinguished not only as a mere members of the imperial family but also as βασιλίσσαι καὶ δεσποίναι (queens and regents),namely representatives of the ruling power.
imperial women came to assume power and the means of their dynastical propaganda, by means of which a definitive establishment of the female political role within the imperial government was shaped.
In their widest perspective, Patristic sources constitute the textual support of this development, as they essentially outline the gradual development in the construction of the Augusta’s political and religious figure, as well as the conceptualization of a court propaganda from the
Late Antiquity to Byzantium. The workshop will present, with an introductory lecture, how a basilikos logos, namely Gregory of Nyssa’s paramythetikos logos dedicated to the empress Flaccilla, established firm canons of representing the feminine consort as a royal figure
highlighting, in particular, the empress’ evergetism (philantropia) and her advocacy against heresies (orthodoxia). Flaccilla, Eudocia, Eudoxia, Euphemia, Irene, Zoe (some of the leading figures to be analysed in this symposium) begin to wield progressively the same power prerogatives of their masculine consort, as mostly material evidences attested. Utterly remarkable is, within the visual display, to perceive in detail this evolution forged on coins, ivories, bas-reliefs and statues which portray the Augustae in full imperial attire (with insignia and tituli) bearing noteworthy resemblances to the emperors’ portraits onto the same material supports. This momentous change, therefore, made imperial women to lose their peculiar connotations as mothers and spouses and, as a result, be distinguished not only as a mere members of the imperial family but also as βασιλίσσαι καὶ δεσποίναι (queens and regents),namely representatives of the ruling power.
Research Interests:
Research Interests:
Research Interests:
Religious groups communicate with each other and with outsiders in ways that are highly determined by their condition as “minorities” in institutional and public contexts. This panel will investigate how religious minorities interacted... more
Religious groups communicate with each other and with outsiders in ways that are highly determined by their condition as “minorities” in institutional and public contexts. This panel will investigate how religious minorities interacted with each other throughout the ages and how they communicated with what they perceived as a “religious majority,” through a spatial layering of their cohabitation and interconnections. Special attention will be given to the contemporary societies and their historical roots.
From this perspective, the panel will enquire into the construction of religious traditions that either defend and construct self-defensive positions of a group in relation with others or claim different positions in society. The papers will pay special attention to how religious identities are constructed in the above process. The papers will also explore the relationship between religions or cultures, which are generated through communication strategies of religious minorities. Finally, they will analyze various way of communicating religious values through official and open messages or through hidden media.
From this perspective, the panel will enquire into the construction of religious traditions that either defend and construct self-defensive positions of a group in relation with others or claim different positions in society. The papers will pay special attention to how religious identities are constructed in the above process. The papers will also explore the relationship between religions or cultures, which are generated through communication strategies of religious minorities. Finally, they will analyze various way of communicating religious values through official and open messages or through hidden media.
Research Interests:
Fra il IV e il VI secolo, a seguito della collaborazione instauratasi fra Stato e Chiesa, vengono a configurarsi precise strategie di esclusione dei gruppi eretici dal controllo dello spazio a favore del cattolicesimo. Mentre infatti... more
Fra il IV e il VI secolo, a seguito della collaborazione instauratasi fra Stato e Chiesa, vengono a configurarsi precise strategie di esclusione dei gruppi eretici dal controllo dello spazio a favore del cattolicesimo. Mentre infatti durante i primi secoli del cristianesimo ogni gruppo aveva disposto liberamente dei propri luoghi di culto, la classificazione giuridica dell’eresia a partire dall’epoca di Costantino permise di distinguere fra gruppi autorizzati e non autorizzati a disporre di un proprio patrimonio, introducendo quel germe di conflitto che andò aggravandosi con il passare dei secoli e che in numerose occasioni provocò violenti contrasti.
Specialisti di storia del cristianesimo e della Chiesa, storici della tarda antichità, storici delle religioni, filologi e archeologi partecipano al presente convegno con l’obiettivo di studiare, nelle sue molteplici dimensioni (giuridica, economica, sociale, topografica, liturgica, di relazioni di potere, etc.), gli spazi degli eretici durante questo periodo cruciale per la storia del cristianesimo europeo.
Il convegno è organizzato dalla Sapienza Università di Roma e dalla Escuela Española de Historia y Arqueología del CSIC en Roma, con il patrocinio dei progetti HAR2015-66453-R (Gobierno de España) e FIRB “Spazi sacri e percorsi identitari”, e della Rivista Studi e Materiali di Storia delle Religioni.
Specialisti di storia del cristianesimo e della Chiesa, storici della tarda antichità, storici delle religioni, filologi e archeologi partecipano al presente convegno con l’obiettivo di studiare, nelle sue molteplici dimensioni (giuridica, economica, sociale, topografica, liturgica, di relazioni di potere, etc.), gli spazi degli eretici durante questo periodo cruciale per la storia del cristianesimo europeo.
Il convegno è organizzato dalla Sapienza Università di Roma e dalla Escuela Española de Historia y Arqueología del CSIC en Roma, con il patrocinio dei progetti HAR2015-66453-R (Gobierno de España) e FIRB “Spazi sacri e percorsi identitari”, e della Rivista Studi e Materiali di Storia delle Religioni.
Research Interests:
Mar Marcos è Visiting Professor per il Progetto FIRB-Futuro in ricerca " Spazi sacri e percorsi identitari. Testi di fondazione, iconografia, culto e tradizioni nei santuari cristiani italiani fra Tarda antichità e Medioevo "... more
Mar Marcos è Visiting Professor per il Progetto FIRB-Futuro in ricerca " Spazi sacri e percorsi identitari. Testi di fondazione, iconografia, culto e tradizioni nei santuari cristiani italiani fra Tarda antichità e Medioevo " (coordi-natore nazionale Laura Carnevale, coor-dinatore locale Tessa Canella).
Research Interests:
Research Interests:
Research Interests:
Nell'ambito dello scambio Erasmus+ fra Sapienza e Università di Cantabria (Santander), si terranno tre diversi incontri con Mar Marcos, Professoressa di Storia Antica e Presidente della Società Spagnola di Storia delle religioni. Gli... more
Nell'ambito dello scambio Erasmus+ fra Sapienza e Università di Cantabria (Santander), si terranno tre diversi incontri con Mar Marcos, Professoressa di Storia Antica e Presidente della Società Spagnola di Storia delle religioni.
Gli incontri programmati sono tre e di tre tipologie diverse:
- un seminario rivolto a un gruppo ristretto di docenti, ricercatori e dottorandi e volto a progettare la partecipazione al congresso IAHR di Erfurt (relatore: Serena Di Nepi);
- una lezione per gli allievi del dottorato di Storia, Antropologia, Religioni;
- una conferenza per i colleghi del Dipartimento di Storia, Culture, Religioni e per gli studenti delle magistrali
Gli incontri programmati sono tre e di tre tipologie diverse:
- un seminario rivolto a un gruppo ristretto di docenti, ricercatori e dottorandi e volto a progettare la partecipazione al congresso IAHR di Erfurt (relatore: Serena Di Nepi);
- una lezione per gli allievi del dottorato di Storia, Antropologia, Religioni;
- una conferenza per i colleghi del Dipartimento di Storia, Culture, Religioni e per gli studenti delle magistrali
Research Interests:
The book brings together short biographies of Roman women from the foundation of Rome to the end of Antiquity. Edited by Pilar Pavon, Full Professor of Ancient History at the University of Seville, several authors collaborate, among them... more
The book brings together short biographies of Roman women from the foundation of Rome to the end of Antiquity. Edited by Pilar Pavon, Full Professor of Ancient History at the University of Seville, several authors collaborate, among them Mar Marcos, who has written the biographies of several Christian women of Late Antiquity.
Research Interests:
Research Interests:
In Late Antiquity and the Middle Ages, failure to align with normative religion could have serious consequences for citizens, with effects on social and legal relations. From the time of the Emperor Constantine, heresy became a legal... more
In Late Antiquity and the Middle Ages, failure to align with normative religion could have serious consequences for citizens, with effects on social and legal relations. From the time of the Emperor Constantine, heresy became a legal category and heretics, considered a threat to the State welfare, were punished - or at least threatened - with the loss of multiple civic rights, with the practice being imposed that the religion of the ruler was the religion of the citizens. This initiated a process of legal penalisation of religious dissent which, starting with Christian dissidents, was extended to other religious groups (pagans, Jews, apostates, Manicheans), who, branded as public enemies and marked with the stigma of infamy, were deprived of civic rights and socially segregated. Expulsion from cities, prohibition of assembly and teaching, loss of freedom of discussion, censorship and burning of books, exile, confiscation of property, loss of the right to test and receive legacies, marriage limitations, prohibition on holding public office, were some of the measures applied to religious dissidents. However, those who were excluded proved to be extremely resilient, developing strategies to defend their cases (social networking support, apologetic writing, court appeals). Taking advantage of the tolerance intervals to reintegrate into their local communities, the excluded saw their prestige and authority enhanced.
Contributions to this panel are invited to present cases of civic exclusion related to religious dissent, both of individuals and groups, as well as citizenship discourses during Late Antiquity and the Early Middle Ages. Legal sources, canons of Church councils, hagiography, and theological texts provide a rich and varied material to document religious resilience in a crucial formative period in the history of Europe, giving rise to new forms of social and political belonging.
Contributions to this panel are invited to present cases of civic exclusion related to religious dissent, both of individuals and groups, as well as citizenship discourses during Late Antiquity and the Early Middle Ages. Legal sources, canons of Church councils, hagiography, and theological texts provide a rich and varied material to document religious resilience in a crucial formative period in the history of Europe, giving rise to new forms of social and political belonging.
Research Interests:
It is common to draw the religious landscape of Late Antiquity divided into three groups, pagans, Jews and Christians, clearly differentiated in their beliefs and rituals and represented as static and confronted communities. This... more
It is common to draw the religious landscape of Late Antiquity divided into three groups, pagans, Jews and Christians, clearly differentiated in their beliefs and rituals and represented as static and confronted communities. This perception is due to the enormous influence of Christian sources, which were committed to distancing themselves from the other groups and setting boundaries and clear-cut limits between them. The rhetoric of Christian texts, with its triumphalist tone, contributed significantly to the formation of a paradigm of difference and confrontation. As a result, scholarship has addressed the process of Christianization in terms of a dichotomy confronting Christians and pagans, on the one hand, and the various Christian factions on the other. The most recent historiography , however, has reappraised this paradigm by emphasizing the fluidity and plurality of Late Antique religious identities and stressing the areas of overlap, osmosis and loans between the different religious groups
Research Interests:
Tres religiones monoteístas han dominado la historia del Mediterráneo: el judaísmo, el cristianismo y el islam. Como miembros de una misma familia comparten muchos principios, entre ellos el de la desigualdad natural entre hombres y... more
Tres religiones monoteístas han dominado la historia del Mediterráneo: el judaísmo, el cristianismo y el islam. Como miembros de una misma familia comparten muchos principios, entre ellos el de la desigualdad natural entre hombres y mujeres. Ellos, creados a la imagen de Dios, dominan; ellas, causantes del mal que puso fin a la perfección y la felicidad humana, expían su culpa sometiéndose. En este Café Científico hablaré de antiguos mitos de la creación, que han servido para legitimar la inferioridad de las mujeres, y de la idea de posesión, que nos ha hecho tan vulnerables a lo largo de la historia. Es cierto que los monoteístas no inventaron la desigualdad de los sexos, pero dándole sanción divina han contribuido a la perpetuación de estos valores hasta el día de hoy, incluso en las sociedades más avanzadas de Occidente.
Research Interests:
Á luz das últimas investigacións e da man dos maiores expertos de Europa dispoñémonos a explorar a creación, o auxe e a caída do Reino Suevo de Galicia. Esta é a historia do primeiro reino medieval de occidente, pero tamén é un relato... more
Á luz das últimas investigacións e da man dos maiores expertos de Europa dispoñémonos a explorar a creación, o auxe e a caída do Reino Suevo de Galicia. Esta é a historia do primeiro reino medieval de occidente, pero tamén é un relato sobre como se fai a historia e sobre como nola contaron.
Research Interests:
Research Interests:
Research Interests:
Research Interests:
Research Interests:
La creencia en lo sobrenatural vertebra las comunidades humanas desde el inicio de los tiempos, pese a los destellos de escepticismo.