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Arianism --- Arianisme --- 27 <37> "03" --- Kerkgeschiedenis--Rome. Oud-Italië--?"03" --- Arianism. --- Church and state --- Church history --- History --- Christian heresies --- Primitive and early church, ca. 30-600 A.D. --- Bishops --- Temporal power --- Église et État --- Histoire religieuse

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Church history --- Eglise --- Histoire --- Italy, Northern --- Italie (Nord) --- Church history. --- Histoire religieuse --- 27 <37> "00/04" --- Kerkgeschiedenis--Rome. Oud-Italië--?"00/04" --- -Northern Italy --- -Kerkgeschiedenis--Rome. Oud-Italië--?"00/04" --- Apostolic Church --- Christianity --- Church, Apostolic --- Early Christianity --- Early church --- Primitive and early church --- Primitive Christianity --- Fathers of the church --- Great Apostasy (Mormon doctrine) --- Northern Italy --- Italy [Northern ] --- Primitive and early church, ca. 30-600 A.D. --- Church history - Primitive and early church, ca. 30-600 --- Italy, Northern - Church history

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"According to Raúl González Salinero, the plurality of religious expressions within Judaism prior to the predominance of the rabbinical current disproves the assumption according to which some Jewish customs and precepts (especially the Sabbath) prevented Jews from joining the Roman army without renouncing their ancestral culture. The military exemption occasionally granted to the Jews by the Roman authorities was compatible with their voluntary enlistment (as it was in the Hellenistic armies) in order to obtain Roman citizenship. As the sources attest, Judaism did not pose any insurmountable obstacle to integration of the Jews into the Roman world. They achieved a noteworthy presence in the Roman army by the fourth century CE, at which time the Church's influence over imperial power led to their exclusion from the militia armata"--

Jews --- Jewish soldiers --- Jews as soldiers --- Soldiers --- Hebrews --- Israelites --- Jewish people --- Jewry --- Judaic people --- Judaists --- Ethnology --- Religious adherents --- Semites --- Judaism --- History, Military --- History --- Rome --- Rim --- Roman Empire --- Roman Republic (510-30 B.C.) --- Romi (Empire) --- Byzantine Empire --- Rome (Italy) --- Religious aspects. --- Ethnic relations. --- 27 "00/04" --- 27 <37> --- 27 <37> Histoire de l'Eglise--Rome. Oud-Italië --- 27 <37> Kerkgeschiedenis--Rome. Oud-Italië --- Histoire de l'Eglise--Rome. Oud-Italië --- Kerkgeschiedenis--Rome. Oud-Italië --- 27 "00/04" Histoire de l'Eglise--?"00/04" --- 27 "00/04" Kerkgeschiedenis--?"00/04" --- Histoire de l'Eglise--?"00/04" --- Kerkgeschiedenis--?"00/04" --- Religious aspects --- Ethnic relations --- History, Military. --- History.

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Religion and sociology --- Church history --- Sociologie religieuse --- Eglise --- Congresses. --- Congresses --- Histoire --- Congrès --- Rome --- Religion --- 27 <37> --- Kerkgeschiedenis--Rome. Oud-Italië --- Cultus. --- Sociale aspecten. --- Romeinse rijk. --- Congrès --- Religion and society --- Religious sociology --- Society and religion --- Sociology, Religious --- Sociology and religion --- Sociology of religion --- Sociology

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Augustine, bishop of Hippo between 395 and 430, and his fellow bishops lived and worked through massive shifts in politics, society, and religion. Christian bishops were frequently asked to serve as intellectuals, legislators, judges, and pastors-roles and responsibilities that often conflicted with one another and made it difficult for bishops to be effective leaders. Expectations of Justice in the Age of Augustine examines these roles and the ways bishops struggled to fulfill (or failed to fulfill) them, as well as the philosophical conclusions they drew from their experience in everyday affairs, such as oath-swearing, and in the administration of penance. Augustine and his near contemporaries were no more or less successful at handling the administration of justice than other late antique or early medieval officials. When bishops served in judicial capacities, they experienced firsthand the complex inner workings of legal procedures and social conflicts, as well as the fallibility of human communities. Bishops represented divine justice while simultaneously engaging in and even presiding over the sorts of activities that animated society-business deals, litigations, gossip, and violence-but also made justice hard to come by. Kevin Uhalde argues that serving as judges, even informally, compelled bishops to question whether anyone could be guaranteed justice on earth, even from the leaders of the Christian church. As a result, their ideals of divine justice fundamentally changed in order to accommodate the unpleasant reality of worldly justice and its failings. This philosophical shift resonated in Christian thought and life for centuries afterward and directly affected religious life, from the performance of penance to the way people conceived of the Final Judgment.

Christianity and justice. --- Christianisme et justice --- 27 <37> "03/04" --- Religion and justice --- Kerkgeschiedenis--Rome. Oud-Italië--?"03/04" --- Justice, Administration of --- Bishops --- Justice --- Evêques --- Administration --- Augustine, --- Christianity and justice --- Religion and law --- Social justice --- Religious aspects. --- Ancient Studies. --- Classics. --- History.