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At once brave and athletic, virtuous and modest, female martyrs in the second and third centuries were depicted as self-possessed gladiators who at the same time exhibited the quintessentially "womanly" qualities of modesty, fertility, and beauty. L. Stephanie Cobb explores the double embodiment of "male" and "female" gender ideals in these figures, connecting them to Greco-Roman virtues and the construction of Christian group identities. Both male and female martyrs conducted their battles in the amphitheater, a masculine environment that enabled the divine combatants to showcase their strength, virility, and volition. These Christian martyr accounts also illustrated masculinity through the language of justice, resistance to persuasion, and-more subtly but most effectively-the juxtaposition of "unmanly" individuals (usually slaves, the old, or the young) with those at the height of male maturity and accomplishment (such as the governor or the proconsul). Imbuing female martyrs with the same strengths as their male counterparts served a vital function in Christian communities. Faced with the possibility of persecution, Christians sought to inspire both men and women to be braver than pagan and Jewish men. Yet within the community itself, traditional gender roles had to be maintained, and despite the call to be manly, Christian women were expected to remain womanly in relation to the men of their faith. Complicating our understanding of the social freedoms enjoyed by early Christian women, Cobb's investigation reveals the dual function of gendered language in martyr texts and its importance in laying claim to social power.
Martyrologies --- Martyrdom --- Sex role --- Church history --- History and criticism. --- Christianity --- Religious aspects --- History of doctrines --- 235.3*14 --- 272 <37> --- Gender role --- Sex (Psychology) --- Sex differences (Psychology) --- Social role --- Gender expression --- Sexism --- Necrologies --- Death --- Suffering --- Martyrs --- Apostolic Church --- Church, Apostolic --- Early Christianity --- Early church --- Primitive and early church --- Primitive Christianity --- Fathers of the church --- Great Apostasy (Mormon doctrine) --- 235.3*14 Hagiografie: martyrium --- Hagiografie: martyrium --- History and criticism --- Kerkvervolging--Rome. Oud-Italië --- Gender roles --- Gendered role --- Gendered roles --- Role, Gender --- Role, Gendered --- Role, Sex --- Roles, Gender --- Roles, Gendered --- Roles, Sex --- Sex roles
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"The author's readings of early Christian martyr texts suggest that Christians found the suffering self a useful discourse by which to construct their identities, distinguish their teachings, refute antagonistic claims, and retain believers. The author shows that in these texts, suffering is not embraced as an identity but presented as a problem to be solved. Pain is the experience of those who live apart from God. The author demonstrates that in the moments at issue in martyr texts--trial, torture, and death--the Christian self is decidedly not a sufferer. God's intervention miraculously transforms the physical experience. The torture that should hurt heals instead; the body that should be fragmented is, instead, made whole. The author concludes that in a world of sufferers, Christian martyrs serve as promises of another world where there is--existentially and not merely metaphorically--no pain"--Provided by publisher.
Martyrologies --- Christian martyrs in literature. --- Pain in literature. --- Necrologies --- History and criticism. --- Martyrologies. --- 2nd century. --- 3rd century. --- 4th century. --- 5th century. --- ancient church. --- ancient world. --- belief. --- christ. --- christian figures. --- christian history. --- christian martyr. --- christian martyrs. --- christian. --- christianity. --- church history. --- deliverance. --- divine. --- divinity. --- early christianity. --- early church. --- faith. --- god. --- justice system. --- justice. --- martyr. --- martyrdom. --- martyrs. --- murder. --- saints. --- true story. --- violence.
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"This volume gathers all available evidence for the martyrdoms of Perpetua and Felicitas, two Christian women who became, in the centuries after their deaths in 203 CE, revered throughout the Roman world. Whereas they are now known primarily through a popular third-century account, numerous lesser-known texts attest to the profound place they held in the lives of Christians in late antiquity. This book brings together narratives in their original languages with accompanying English translations, including many related entries from calendars, martyrologies, sacramentaries, and chronicles, as well as artistic representations and inscriptions. As a whole, the collection offers readers a robust view of the veneration of Perpetua and Felicitas over the course of six centuries, examining the diverse ways that a third-century Latin tradition was appreciated, appropriated, and transformed as it circulated throughout the late antique world"--
Christian women martyrs --- Women martyrs --- Martyrdom --- Martyrs --- Women Christian martyrs --- Christian martyrs --- Martyrdom (Christianity) --- History --- Christianity --- Perpetua, --- Felicity, --- Felicitas, --- Félicité, --- Perpétue, --- Vibia Perpetua, --- Passio SS. Perpetuae et Felicitatis. --- Passio Sanctarum Perpetuae et Felicitatis --- Passio S. Perpetuae --- Passio Sanctae Perpetuae --- Passio Perpetuae et Felicitatis --- Passion des saintes Perpétue et Félicité --- Passion of S. Perpetua --- Passion of St. Perpetua --- Passion of SS. Perpetua and Felicity MM. --- Passion of Saints Perpetua and Felicitas --- Christian women martyrs. --- Martyre --- Martyres chrétiennes --- Women martyrs. --- Christianity. --- Christianisme. --- Histoire --- To 1500. --- Rome (Empire). --- 235.3 --- 235.3 Hagiografie --- 235.3 Hagiographie --- Hagiografie --- Hagiographie --- Perpetua --- Felicity --- Felicitas --- Félicité --- Perpétue --- Vibia Perpetua --- Perpetua et Felicitas mm. --- Perpetua - Saint - -203 --- Felicity - Saint - -203
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