It is estimated that only a small fraction, less than 1 per cent, of ancient literature has survived to the present day. The role of Christian authorities in the active suppression and destruction of books in Late Antiquity has received surprisingly little sustained consideration by academics. In an approach that presents evidence for the role played by Christian institutions, writers and saints, this book analyses a broad range of literary and legal sources, some of which have hitherto been little studied. Paying special attention to the problem of which genres and book types were likely to be targeted, the author argues that in addition to heretical, magical, astrological and anti-Christian books, other less obviously subversive categories of literature were also vulnerable to destruction, censorship or suppression through prohibition of the copying of manuscripts. These include texts from materialistic philosophical traditions, texts which were to become the basis for modern philosophy and science. This book examines how Christian authorities, theologians and ideologues suppressed ancient texts and associated ideas at a time of fundamental transformation in the late classical world.

Only a small fraction of ancient literature survives--less than one percent, estimates reveal. While the reasons vary, it is an irony that Christianity, often regarded as responsible for the proliferation and spread of books and book culture, was likewise active in suppressing and destroying books in Late Antiquity. Author Dirk Rohmann assembles the evidence for the role played in book-burning by Christian institutions, writers, and saints during the Roman Empire. Rohmann analyzes a broad range of literary and legal sources, paying special attention to which genres and book types were likely to be targeted. Rohmann concludes that, in addition to heretical, magical, astrological, and anti-Christian books, other less obviously subversive categories of literature were also vulnerable to destruction and censorship through prohibition of manuscript copying. These texts included works from materialistic philosophical traditions, texts that were to become the basis for modern philosophy and science. While book-burning functioned as a recognized cultural practice, and Rohmann acknowledges the wide variety of motivations at work in the various practices of censorship, he ultimately asks to what extent Christian book-burning and accompanying practices negatively affected the survival of pagan and pre-Christian literary and philosophical texts. Christianity's rejection, even obliteration, of books--so contrary to its own worldview--testifies both to the perilous nature of texts in transmission as well as to the enduring cultural and ideological power of the written word.

It is estimated that only a small fraction, less than 1 per cent, of ancient literature has survived to the present day. The role of Christian authorities in the active suppression and destruction of books in Late Antiquity has received surprisingly little sustained consideration by academics. In an approach that presents evidence for the role played by Christian institutions, writers and saints, this book analyses a broad range of literary and legal sources, some of which have hitherto been little studied. Paying special attention to the problem of which genres and book types were likely to be targeted, the author argues that in addition to heretical, magical, astrological and anti-Christian books, other less obviously subversive categories of literature were also vulnerable to destruction, censorship or suppression through prohibition of the copying of manuscripts. These include texts from materialistic philosophical traditions, texts which were to become the basis for modern philosophy and science. This book examines how Christian authorities, theologians and ideologues suppressed ancient texts and associated ideas at a time of fundamental transformation in the late classical world.

Time is integral to human culture. Over the last two centuries people's relationship with time has been transformed through industrialisation, trade and technology. But the first such life-changing transformation – under Christianity's influence – happened in late antiquity. It was then that time began to be conceptualised in new ways, with discussion of eternity, life after death and the end of days. Individuals also began to experience time differently: from the seven-day week to the order of daily prayer and the festal calendar of Christmas and Easter. With trademark flair and versatility, world-renowned classicist Simon Goldhill uncovers this change in thinking. He explores how it took shape in the literary writing of late antiquity and how it resonates even today. His bold new cultural history will appeal to scholars and students of classics, cultural history, literary studies, and early Christianity alike.

God is unbounded. God became flesh. While these two assertions are equally viable parts of Western Christian religious heritage, they stand in tension with one another. Fearful of reducing God's majesty with shallow anthropomorphisms, philosophy and religion affirm that God, as an eternal being, stands wholly apart from creation. Yet the legacy of the incarnation complicates this view of the incorporeal divine, affirming a very different image of God in physical embodiment. While for many today the idea of an embodied God seems simplistic--even pedestrian--Christoph Markschies reveals that in antiquity, the educated and uneducated alike subscribed to this very idea. More surprisingly, the idea that God had a body was held by both polytheists and monotheists. Platonic misgivings about divine corporeality entered the church early on, but it was only with the advent of medieval scholasticism that the idea that God has a body became scandalous, an idea still lingering today. In God's Body Markschies traces the shape of the divine form in late antiquity. This exploration follows the development of ideas of God's corporeality in Jewish and Greco-Roman traditions. In antiquity, gods were often like humans, which proved to be important for philosophical reflection and for worship. Markschies considers how a cultic environment nurtured, and transformed, Jewish and Christian descriptions of the divine, as well as how philosophical debates over the connection of body and soul in humanity provided a conceptual framework for imagining God. Markschies probes the connections between this lively culture of religious practice and philosophical speculation and the christological formulations of the church to discover how the dichotomy of an incarnate God and a fleshless God came to be. By studying the religious and cultural past, Markschies reveals a Jewish and Christian heritage alien to modern sensibilities, as well as a God who is less alien to the human experience than much of Western thought has imagined. Since the almighty God who made all creation has also lived in that creation, the biblical idea of humankind as image of God should be taken seriously and not restricted to the conceptual world but rather applied to the whole person.

A fascinating examination of how restricting speech has continuously shaped our culture, and how censorship is used as a tool to prop up authorities and maintain class and gender disparities Through compelling narrative, historian Eric Berkowitz reveals how drastically censorship has shaped our modern society. More than just a history of censorship, Dangerous Ideas illuminates the power of restricting speech; how it has defined states, ideas, and culture; and (despite how each of us would like to believe otherwise) how it is something we all participate in. This engaging cultural history of censorship and thought suppression throughout the ages takes readers from the first Chinese emperor’s wholesale elimination of books, to Henry VIII’s decree of death for anyone who “imagined” his demise, and on to the attack on Charlie Hebdo and the volatile politics surrounding censorship of social media. Highlighting the base impulses driving many famous acts of suppression, Berkowitz demonstrates the fragility of power and how every individual can act as both the suppressor and the suppressed.