By Philip Wood
Drawing on little-used resources in Syriac, as soon as the lingua franca of the center East, Philip wooden examines how, on the shut of the Roman Empire, Christianity carried with it new origin myths for the peoples of the close to East that reworked their self-identity and their relationships with their rulers. This cultural independence was once by means of a extra radical political philosophy that dared to criticize the emperor and laid the seeds for the mixing of non secular and ethnic id that we see within the center East this day.
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Extra info for 'We have no king but Christ': Christian Political Thought in Greater Syria on the Eve of the Arab Conquest (c.400-585)
Sample text
Improvement and the Christian Empire In the fifth century, the rhetoric that connected the self-control of individuals, or the Roman people as a whole, and its effects on their environment was used in an increasingly Christianised diplomacy and in the imagination of a Christian commonwealth extending beyond the boundaries of the empire. This was an idea that has its roots in ethnographic ideas that were not explicitly Christian. The idea of the beneficial effects of cultural contact go back to the expansionism of the Roman Republic, in an era when the 'improvement' of subject peoples was part of the Roman justification for frequent war and their distinctive system of citizenship.
31 (ed. Bardy, 2. 221). 32 For Mani's use of Syriac see S. ibingen, 1992), 92 and 100. 33 Mani is given a complex familial and intellectual history in Socrates, HE 1. 22 (ed. Hussey, 124-9) where he is cast as the Scythian slave of a Persian master, in a literal application of the fusion of the representations of heretic and barbarian. 34 Cited in P. Brown, 'The diffusion of Manichaeism in the later Roman Empire', JRS 59 (1969), 92-103, at 92. 30 31 Classification in a Christian Empire 31 the Roman empire without surrendering their Christianity or their Romanitas: The Phrygians appear the most temperate ( awcf>pov€anpov) of nations and are seldom guilty of swearing, while the Scythians and Thracians are given to anger and the easterners to sensual pleasure (lmBvp:r}TtKcj; ...
Oratio, 19 (ed. Whittaker, 38-40). Oratio, 22-3 (ed. Whittaker, 44-6). Oratio, 32, 40, and 42 (ed. Whittaker, 58-60, 72 and 76). See the discussion in Droge, Interpretations, 85-110. Theodoret, Cure, 5. 5-19 (ed. Canivet, l. 271-31). Controlling the Barbarians 43 argument: all races, and both sexes, are sprung from a single human union in Adam and Eve. 22 He notes that 'the prophets of truth could not speak good Greek' and compliments the traditional juxtaposition of Greek and Jewish history/ 3 demonstrating the greater antiquity of the latter and denying the special status of Greek language and culture: men of barbarian language have defeated Greek eloquence and their 'good myths' have been banished.