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• W2080990424 abstract "Martyrology and the Paideia of Violence: Brent Shaw on the Realities of Christian Demolition David Frankfurter Brent Shaw’s Sacred Violence arrives at a time when scholars across the fields of religion, history, and social sciences are querying the relationship of religion to violence, and his contribution is both focused and profound.1 Shaw addresses sacred violence specifically in the early fifth-century riots between Catholic and dissident (once called “Donatist”) Christians in North Africa, and yet he thematizes his analysis in such a way that the reader comes away with a critical language for the patterns in religious violence. The last decades’ flood of religion/violence studies, especially on the late antique world, involves several basic themes. Given the triumphalist descriptions of attacks, purges, forced conversions, and iconoclastic destruction in late antique Christian literature (following to a large extent from biblical texts), as well as the repressive edicts of Theodosian Code 16, many have argued that Christianization involved an intrinsically violent or intolerant stance towards others—some even that monotheism itself was the underlying cause of this intolerance.2 Others have argued that the literary sources that celebrate violent defeat by Christians cannot be trusted any more than the martyrologies that celebrated violent assaults on Christians and that a rhetoric or mythology of violent origins does not mean such incidents actually took place. And still others have sought to “deconstruct” incidents of religious violence as ethnic or political rather than religious, or isolated rather than characteristic, or typical of Mediterranean urban life rather than unique to Christian times or motivations. One might well come away from this new reductive turn concluding that the post-Constantinian era was rather peaceful, all things considered. And yet, through all these discussions flow a series of archetypal incidents in the literary-historical record: the destruction of the Serapeum in Alexandria and the Marneion temple in Gaza at the end of the fourth century, the various depredations on local Egyptian religious practices under Abbot Shenoute of Atripe in the late fourth/early fifth century, the burning of the synagogue and conversion of the Jews of Minorca in 418, the riot against traditional religious devotees and elimination of the Menouthis temple (outside Alexandria) in 486, and of course the “Donatist” outrages addressed by Augustine of Hippo in the early fifth century.3 Shaw’s bold contribution in Sacred Violence is to show resolutely that, even in a world of rampant urban and state violence, there was such a thing as religious—Christian—violence, that it did take place and actually involved maiming and death, that it cannot be reduced to ethnic or social motivations or shaded into some general civic violence, and that it drew on specifically Christian ideas, symbols, and leaders and manifested a specifically Christian cast. While the Christian violence he describes is largely specific to late fourth- and early fifth-century North Africa and the crisis over the identity of the “true church” in that region, his deft references to Minorca, Milan, and even further afield (early modern Europe, twentieth-century Northern Ireland and Lebanon) make it quite clear that the patterns he observes are much more broadly applicable in history, [End Page 294] both with respect to a vocabulary of violent desecration and with respect to the myths and rituals that motivate violence of a religious character. Religious violence, Shaw argues, was not general but varied according to enemy. Attacks on traditional (so-called pagan) religion were largely against temples and images, not people (chapter 5), while dissidents—heretics—required direct, bodily intervention (chapter 7), as Natalie Davis detailed in her classic essay on European religious wars, “The Rites of Violence.”4 Despite an extensive anti- Jewish mythology perpetuated by bishops and martyrologies (chapter 6), North Africa saw little violence against Jews during this critical period. Yet throughout the late-fourth and early-fifth centuries the various Christian communities were kept at a low boil by means of inflammatory preaching (chapter 9) and a vibrant sense of martyrology and blessed death (chapter 13). Both Catholic and dissident mobs had the capacity to rouse themselves by the aggressive use of hymns and chants (chapter 10) and shared a “paideia of violence” in..." @default.
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• W2080990424 title "Martyrology and the <i>Paideia</i> of Violence: Brent Shaw on the Realities of Christian Demolition" @default.
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• W2080990424 doi "https://doi.org/10.1353/earl.2013.0021" @default.
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