Studies in Early Christian, Medieval, and Renaissance Art

The concept of "personality" is multifaceted and multifaceted in its basis, and therefore, in science has always been a great difficulty in determining its essence and content. For example, in Antiquity, "personality" as such, dissolves in the concept of "society". There is no "human" yet, but there is a genus, a community, a people that are only quantitatively formed from the mass of different individuals, governed and subordinated to any one idea (custom, tribal or ethno-religious) espoused by this society. In other words, in such societies, the individual was not unique and unique; his personality (we understand - personality) was limited to the general, the collective. This is confirmed by the Jewish and early Christian texts.

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Jeffrey Burton Russell, The Devil : Perceptions of Evil from Antiquity to Primitive Christanity ; -Satan: the Early Christian Tradition, 2 vol. in-8°, Cornell University, 1977 et 1981

Moreana ◽

10.3366/more.1984.21.2.7 ◽

1984 ◽

Vol 21 (Number 82) (2) ◽

pp. 30-32

Author(s):

Léon-E. Halkin

Keyword(s):

Christian Tradition ◽

Cornell University ◽

Early Christian ◽

The Devil

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Moxnes, Halvor (ed.) 1997.Constructing Early Christian Families; family as social reality and metaphor. London and New York: Routledge, pp. xvi + 267.

Studies in World Christianity ◽

10.3366/swc.2000.6.part_1.111 ◽

2000 ◽

Vol 6 (Part_1) ◽

pp. 111-114

Author(s):

J. Ian H. McDonald

Keyword(s):

New York ◽

Social Reality ◽

Early Christian ◽

Christian Families

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The Missing Rhetorical History Between Quintilian and Augustine

Rhetorica A Journal of the History of Rhetoric ◽

10.1525/rh.2015.33.4.349 ◽

2015 ◽

Vol 33 (4) ◽

pp. 349-376

Author(s):

Mike Duncan

Keyword(s):

New Testament ◽

Early Christianity ◽

Classical Rhetoric ◽

Rhetorical History ◽

Church Fathers ◽

Early Christian ◽

The New Testament ◽

Christian Thought ◽

Rhetorical Force ◽

Apostolic Church

Current histories of rhetoric neglect the early Christian period (ca. 30–430 CE) in several crucial ways–Augustine is overemphasized and made to serve as a summary of Christian thought rather than an endpoint, the texts of church fathers before 300 CE are neglected or lumped together, and the texts of the New Testament are left unexamined. An alternative outline of early Christian rhetoric is offered, explored through the angles of political self-invention, doctrinal ghostwriting, apologetics, and fractured sermonization. Early Christianity was not a monolithic religion that eventually made peace with classical rhetoric, but as a rhetorical force in its own right, and comprised of more factions early on than just the apostolic church.

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