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Christianity and Iranian society in late Antiquity, ca. 500--700 CE.

机译：上古晚期基督教和伊朗社会公元500--700年。

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摘要

The present dissertation examines the relationship between Christian institutions and the distinctive social practices of the Iranian world in the sixth and seventh centuries. Previous studies have represented late antique Iranian society as a mosaic of religious communities, in which distinctive hierarchies of religious professionals and systems of religious law tessellated diverse populations into discrete groups. The dissertation contends that the institutions of Christian community did not insulate Christians from Iranian society but rather provided novel means of negotiating their position in the broader society of the empire.The argument emerges from four case studies of hagiographical and legal texts, our principal types of surviving evidence, which derived from the respective roles of Christian clerics as organizers of saints' cults and judicial mediators. The peculiar religious landscape, social structure, political culture, and geography of the late antique Iranian empire imposed challenges on the elites and sub-elites of the empire, challenges Christian religious professionals often sought to meet. Hagiographical and legal texts addressed themes of urgent concern to the elites of Eransahr : the relationship between religious ritual and the prosperity of a land, the demarcation of boundaries between cities and between city and hinterland, the construction, maintenance, and communication of claims to noble status, and the intergenerational transfer of wealth in a patrilineal society with a high incidence of male death. By expressing loyalty to a land, legitimating the dominance of a city and its nobles, and adapting legal institutions for the maintenance of familial wealth within the paternal line, hagiographers and bishops facilitated the engagement of Christians in practices common to the elites of Sasanian and post-Sasanian society. They sought to instantiate Christian communities that overlapped with communities regional, civic, and aristocratic.At the same time, Christian religious professionals strove to assert and to articulate the primacy of religious affiliations, a project that inspired some---notably the catholicos Mar Aba---strategically to define Christian identity through the rejection of an Iranian social practice, incest, wholly incompatible with Christianity. The Christian encounter with Iranian society was thus marked by convergence and divergence, consensus and dissensus. However disparate their approaches, the texts discussed in the following chapters are united by their attempts to grapple with the constraints Iranian society imposed on Christianity and to construct religious communities whose institutional moorings remained frail.
机译：本文考察了六世纪和七世纪基督教机构与伊朗世界独特的社会实践之间的关系。先前的研究将晚期的伊朗社会描述为宗教社区的马赛克，其中宗教专业人士的独特等级制度和宗教法律体系将不同的人口细分为不同的群体。论文认为，基督教社区的制度并没有使基督徒与伊朗社会隔离，而是提供了新的手段来谈判其在整个帝国社会中的地位。该论点来自以下四个案例研究，即我们的主要文字学和法律文本。尚存的证据，这源于基督教神职人员作为圣徒邪教组织者和司法调解者的各自作用。已故的古老伊朗帝国独特的宗教景观，社会结构，政治文化和地理环境对该帝国的精英和次要精英提出了挑战，而基督教宗教专业人士通常会寻求应对这些挑战。地理学和法律文本讨论了伊兰瑟尔精英们迫切关注的主题：宗教仪式与土地繁荣之间的关系，城市之间以及城市与内地之间的界限，建筑，维护和对贵族的主张的传播地位，以及男性死亡率高的父系社会的代际财富转移。通过表达对土地的忠诚，使城市及其贵族的统治合法化，以及调整法律制度以维持父系内部的家族财富，水文学家和主教促进了基督徒参与萨萨尼亚人和撒但精英阶层共同的实践。 -撒旦社会。他们试图实例化与区域，公民和贵族社区重叠的基督教社区，与此同时，基督教宗教专业人士竭力主张并阐明宗教信仰的首要地位，这一项目启发了一些人，尤其是天主教徒马·阿巴（Mar Aba） ---从战略上通过拒绝伊朗的社会习俗来定义基督徒的身份，乱伦是与基督教完全不相容的。因此，基督教徒与伊朗社会的交往以融合与分歧，共识与分歧为特征。无论采取何种方法，以下各章中讨论的文本都试图克服伊朗社会对基督教施加的制约，并建立体制停滞不前的宗教社区，以团结一致。

著录项

  • 作者

    Payne, Richard E.;

  • 作者单位

    Princeton University.;

  • 授予单位 Princeton University.;
  • 学科 History Middle Eastern.
  • 学位 Ph.D.
  • 年度 2010
  • 页码 329 p.
  • 总页数 329
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

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