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Non-Roman Christians: Texts, 2004.
Examines how Roman Christian authors viewed non-Roman Christians through their writings.
1,081 words (approx. 4.3 pages), 3 sources, APA, $ 37.95
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Abstract
The view of non-Roman Christians as constructed by Roman Christians is examined in this paper through three texts. The first two are texts by anonymous authors, both translated by Kenneth B. Wolf and dated 750 and 850, respectively. These two texts represent two widely diverse views of the Muslim faith and the Arab people. The third text concerns the view of the Greek Orthodoxy and is translated by Ernest F. Henderson.
From the Paper
"The initial Roman intention was to achieve peace by means of a marriage between Otto II and a Greek princess. Despite the fact that Liutprand arrives in peace as an emissary to conduct negotiations, by his account, his reception is nothing short of hostile and even barbaric: Liutprand and his companions were held prisoner without food or drink, and in terrible conditions (Henderson, 1910, p. 442). Things never improve throughout the narrative, and the Greeks; most especially the orthodoxy, are shown to be stingy and hypocritical: ?In all Greece - I speak truly and do not lie - I found no hospitable bishops. They are at the same time poor and rich; rich in gold, with which they play from full coffers; poor in servants and implements.? (Henderson, 1910, p. 475)."
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Greco-Roman Mythology and Christianity, 2004.
An examination of the impact and influence of Greco-Roman mythology on early Christianity.
3,019 words (approx. 12.1 pages), 13 sources, MLA, $ 88.95
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Abstract
Greco-Roman mythology has quite obviously influenced Christianity. These parallel myths are made evident throughout the Bible and are a testament to the ability of two cultures to meld their beliefs.This paper looks at the mythology's influence on Christianity and compares old Greco-Roman gods to the saints used in Christianity. It also compares old stories and myths from Greco-Roman mythology that were transformed and rewritten in the Bible.
Introduction
Influence of Greco-Roman Mythology on Christianity
Comparison of Saints, Stories and Myths
Bible Stories compared to Greek Myths
Discussion and Conclusion
From the Paper
"The book, Hellenism and Christianity asserts that Christianity and Greco-Roman sentiment meshed and that this melding is evident from the very first Christian writings to the church of Thessalonica during the reign of Claudius. (Bevan and Allen 1921) The authors contend that the Christian writing takes the ?old body of ideas, emotions, and desires which made up the mentality of the Greco-Roman world.? (Bevan and Allen 1921) Ultimately, the authors argue, Christianity is nothing more than the fusion of the Greco-Roman world and a Christ based religion."
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The Roman Diocletian and the Christian Church, 2004.
This paper discusses the political structure under Diocletian?s reign during the waning years of the Roman Empire as Rome turned its energy against the growing Christian church.
1,690 words (approx. 6.8 pages), 4 sources, MLA, $ 54.95
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Abstract
This paper explains that the Christians were singled out because they rejected the everyday, pagan lifestyle of Rome; no one likes the outcasts of a social order. The author points out that the Jews were allowed to live peacefully because they were perceived as a national, cultural heritage, which Rome had learned to tolerate, but the Christian church raised the ire of Rome because of its evangelistic efforts. The paper states that Diocletian, Pliny, and those who persecuted the Christian church for decades did not realize that their efforts to destroy a small sect only served as a catalyst to strengthen and harden the church's resolve to expand its influence throughout the Roman world.
From the Paper
"As the power was divested among the different provinces and between the sometimes cooperative, sometimes competitive leaders, the sense of absolute ruler was slipping away. In the Eastern territory, possibly because of its distance from Rome, Diocletian took steps to firmly establish his reign. The Roman emperor has always walked a fine line between secular authority and assumed divine inspiration. The pantheon of Roman gods and goddesses was slowly evolving to include the emperor, and his divine royalty. In the west, the consulship became the personal power block of a narrow circle of aristocratic Roman families. In the East, the office tended to be monopolized by emperors, or used by them to reward both military and civic service."
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Roman and Christian Architecture, 1999.
Compares styles, themes, inspirations and cultural contexts, focusing on the Roman Parthenon and the Hagia Sophia of Christian/Byzantine influence.
1,800 words (approx. 7.2 pages), 3 sources, $ 63.95
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Abstract
"Greek architecture has long been identified with the creation of the three classic architectural orders, the Doric, Ionic, and Corinthian, though actually the Corinthian is a variation of the Ionic.
From the Paper
"Greek architecture has long been identified with the creation of the three classic architectural orders, the Doric, Ionic, and Corinthian, though actually the Corinthian is a variation of the Ionic. Greek temples were not directly linked to the orders but show basic features that are much alike. order and cleanness of lines marks Greek temples and other monumental Greek architecture. Roman architecture reflects a way of public and private life, borrowing elements from the Greeks and the Etruscans. The Pantheon is a large, round temple in Rome which shows the ability of the Romans to create vast interior spaces, perhaps for the first time in the history of architecture. Many Roman works are a mixture of styles, such as the Hagia Sophia, a monumental piece of architecture that links us with the era of Justinian's reign in Constantinople and is an interesting example of a ..."
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Christianity vs. Roman Catholicism, 2007.
A comparison between Christianity and Roman Catholicism.
2,427 words (approx. 9.7 pages), 6 sources, MLA, $ 74.95
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Abstract
This paper discusses the origins of biblical Christianity as well as that of the Roman Catholic religion. The paper further compares and contrasts these ideologies to reveal the primary differences between them.
From the Paper
"Perhaps one of the most vast differences between biblical Christianity and Roman Catholicism is the belief in Hell. Thessalonians 1:8-9 of the Bible states that "those who do not know God...will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of his Power." Thus, Christianity does not mention Hell, but simply the absence of God's love, power, and presence. On the other hand, Roman Catholicism notes "immediately after death the souls of those who die in a state of mortal sin descend into hell, where they suffer eternal fire (Gendron, 1996, p. 1035). In this passage, Roman Catholicism notes a punishment of fire in a physical location. This vastly differs from the Christian view of punishment through the absence of God. This difference is substantial, in that Christian belief stems from the idea that the absence of God is the ultimate form of punishment. The Roman Catholic Church Doctrines clearly see this punishment as not enough, and translate the Word to include physical punishment as opposed to only spiritual punishment."
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Christianity in the Roman Empire, 1974.
This paper discusses the Political nature of Christianity in the Roman Empire, its eventual persecution by state and contends that Christianity was an intellectual movement containing little violence.
2,700 words (approx. 10.8 pages), 5 sources, $ 95.95
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From the Paper
" In discussing Christianity in the Roman Empire one is immediately confronted with a problem: all too many people, in-fluenced by Hollywood, have preconceived notions of mass Christian persecutions complete with lions and the roaring crowds. And al-though these have a basis in truth, these persecutions did exist at certain stages of Rome?s relations with Christianity, to view them as characteristic of Roman policy is to greatly misinterpret it. Rather, I suggest that Christianity was an intellectual movement that triumphed with surprisingly little violence. It was initially viewed with the toleration characteristic of Rome?s dealings with other religions; only when it came into conflict with Rome?s political ideas and motives was persecution sanctioned on a wide scale, and even then, these generally did not last for any great length of time."
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Rise of Christianity During the Roman Empire, 2002.
A letter written to the Roman Emperor Diocletian, on the various aspects and causes for the rise of the Christian religion in light of the book, ?The Rise of Christianity? by Rodney Starks.
1,290 words (approx. 5.2 pages), 3 sources, MLA, $ 43.95
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Abstract
The letter explains that the reasons for the continued success of the Christian religion in the Roman empire lies in its policies of tolerating alien gods, the belief and practice of martyrs which strengthened the Christian religion, and the willingness of the elite, the educated and the general masses in accepting the Christian religion.
From the Paper
"My dear Emperor, another reason for the speedy rise and growth of Christianity amongst the Romans is our belief in many gods, and their strong belief in one god, also termed as Monotheism. As you are well aware, that Roman Pagan religion does accept the presence of a dominant god, yet, the presence of other gods makes our religion polytheism, and it is here where our true conflict begins."
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Christianity: The Downfall of Roman Civilization, 2003.
This study questions the extent to which Christianity undermined the authority of the Roman Empire.
3,845 words (approx. 15.4 pages), 7 sources, MLA, $ 105.95
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Abstract
This paper focuses on the rise of the Christian culture around 30 A.D, with some insight into the fall of Rome in 476. This assessment provides a proper background to determine the extent Christian culture impacted upon the empire. Other topics that provide insight into Christian influence include the repressive and intolerant policies of Roman leaders that attempted to quell the upcoming religion, the integration of the Christian religion through Constantine, and, finally, to ascertain if there was an incompatibility of the religion to be an integral aspect in daily Roman culture.
From the Paper
"Why did Rome fall? This question has been plaguing scholars for some time. When trying to sort out the complexities of such a vast empire, there can be no obvious single factor to attribute the decline of Rome. While scholars contend the fall of Rome to absolutist policies and the stern solidification of the Roman Empire, i.e. centralized state policies, there is a view on the opposite side of the spectrum, the late policies of autocratic Constantine led to the empire?s demise. Others believe that the empire expanded too quickly; weak leadership was also a factor in trying to explain the fall of the empire. Some scholars maintain that absolutist rulers could not contain the colossal grandeur of such a large state. Contemporary scholars like Edward Gibbon, who first posed the question of Rome?s demise in the 18th century, believe that the fall of the empire was due to outside influences of Barbarian invasions which worked side by side with the massive economic turmoil of the decaying empire (Tierney, 275.) While these examples provide major insight into the loss of the empire, could it not be a combination of all these factors mixed into one explosive powder keg that exploded onto the downfall that is Roman civilization?"
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Being a Christian in a Roman World, 2001.
A look at what it was like to be a Christian living in Rome during the period of the Roman Empire.
1,001 words (approx. 4.0 pages), 5 sources, $ 35.95
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Abstract
This paper looks at how difficult it was for the Romans to accept the Christian religion and how they gradually tried to suppress it and how Christianity was still able to spread throughout the world. It includes specific historical dates, events, places and people such as Alexander the Great, the Jewish states, persecutions during Jesus? ministry, Herod the Great and Pontius Pilate, and Nero, the emperor of Rome trying to rid the empire of Christianity. The paper concludes by talking about Constantine and how he proclaimed the Edict Toleration.
From the Paper
"The Christian religion was hard for the Romans to accept at first. A historical person had conquered death and promised a blessed afterlife to all who believed in him. The new faith demanded that every believer practice love and justice in new communities made up of Jew and Greek, slave and free, male and female, rich and poor, educated and ignorant. Christians had no temples or other holy places, no priests, no ordinary sacrifices, no oracles, or any visible gods. They had no initiations; they made no pilgrimages, did not practice divination, would not venerate the emperor, and challenged the final authority of the father (or oldest male) in family life. Christians were accused of being atheists who undermined traditional society."
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Roman Slavery and Roman Comedy, 2004.
An analysis of Roman literature's comedic view of enslavement.
822 words (approx. 3.3 pages), 2 sources, MLA, $ 29.95
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Abstract
This paper examines, through a literature review of such works as Plautus?s two comedies, ?The Pot of Gold? and ?Pseudolus?, how Roman drama is not a seamless construction of slave identity, or even a seamless construction of a world of upside-down power relations between master and servant. It shows how it is an uncertain negotiation of real life tensions where harsh realities and punishments of slaves existed simultaneously with portrayals of individuals in the Roman media of the day who were clearly human.
From the Paper
"Clearly, slavery in the ancient Roman world was socially stigmatized. However, what is so fascinating about the Roman?s version of this ?peculiar institution,? as slavery was often called in the American South, was that slaves did not occupy a stigmatized racial class, as they did in the American South. That is to say that in the racist, antebellum South, a free black man was still stigmatized by his race. However, in Rome, an individual who was a slave might be highly regarded as well as treated like chattel, if he or she possessed special educational or artistic skills. Slaves were often captured prisoners of war, and valued for their social contributions as well as socially despised."
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The Roman Empire and the Birth of Christianity., 2002.
A look at how the Roman empire was effected by the birth of Christianity and its spread.
650 words (approx. 2.6 pages), 3 sources, $ 26.95
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Abstract
The paper reviews the intellectual and societal roots of Christianity as a religion emergent in the Roman empire. Jesus' view of the religion is discussed as a renewal of Hebrew idealism, plus the radical interpretation of Paul towards glorification of a Holy Spirit. The early successes of Christianity are mentioned in relation to main historical arguments.
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Roman Art & Early Christianity, 1996.
Examines Roman creations from J. Paul Getty Museum as examples of earth-and-human-centered belief which made conversion to Christianity extremely difficult.
1,350 words (approx. 5.4 pages), 4 sources, $ 47.95
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From the Paper
"Jesus Christ was born into a Roman world. As Luke tells us, "a decree went out from Caesar Augustus that all the world should be enrolled" (Luke 2:1). In the Romans' view, they and their possessions were the entire world. The Romans had gone on endless military campaigns to subdue their enemies and exert their influence in every accessible corner of the Mediterranean and European worlds. Then, in a similar but more peaceful fashion, Christ's followers went out to spread the word throughout the Roman Empire. It was not until they finally succeeded in acquiring the Roman Emperor Constantine as a convert to Christianity in A.D. 312 that the new religion triumphed and the history of the Western world was transformed. After that "the empire that Constantine ruled as a declared Christian, from 312 to 337, was profoundly different from the classical urban..."
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The Fall of the Roman Empire, 2002.
Examines the effect on Europe with the fall of the Roman Empire, especially the spread of Christianity.
1,000 words (approx. 4.0 pages), 6 sources, MLA, $ 35.95
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Abstract
In the first millennium after the decline and fall of the Roman empire, Western Europe developed new kingdoms under the rule of various leaders, developed agriculture and commerce beyond the rudimentary beginnings of the Roman era and became more Christianized with the spread of that religion as the guiding power in Europa culture. This paper looks at the growing popularity of Christianity and the founding of the first Christian Empire by Constantine in 306 A.D. It shows the influence of Christian leaders and statesmen on Europe. The paper also looks at the development of the feudal system and changes in migration patterns.
From the Paper
"The end of the Roman Empire coincided with the movement of people through massive migrations often termed invasions, and historians still argue over whether these migrations began during the Roman era or only after it ended. Large areas of the north-western Roman Empire became Germanic through these migrations, notably England but also modern Belgium, Germany, Switzerland, and Austria (Holmes 60). Urban regions grew during this era, though not as they would in the second millennium. Europe therefore remained largely rural, and agriculture remained the primary economic power throughout this era. Lords established their control over regions and people and over the agriculture that was produced in these regions. They reduced free peasants to servitude with the offer of protection and the levying of taxation. The peasants were then hereditarily bound to their tenements and liable to arbitrary levies and labor services (Holmes 120-121)."
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Rome and the Early Christians, 2002.
The development of Christianity and the Roman response to it.
1,069 words (approx. 4.3 pages), 1 source, MLA, $ 37.95
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Abstract
This paper discusses the spread of Christianity in Ancient Rome. It outlines the origins of Christianity, including the response of the Jews and the impact on Jewish life in Jerusalem. It discusses the preaching of Jesus, and its continuation after his death by Paul. The paper goes on to discuss the response of Roman leaders to its growing popularity.
From the Paper
"Between the first and second centuries, Christianity gradually became the prevailing religion of Rome. The burden of how to respond to this new religion was placed upon the Roman government. Many kings or emperors of the Romans responded to Christianity in a different fashion. Over this large amount of time Christianity fought its way into the hearts and souls of the Roman people. "
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Ancient Roman Literature, 2008.
A discussion of the worth of Roman literature and a comparison of the meter and themes of Roman literature to Greek literature.
851 words (approx. 3.4 pages), 3 sources, MLA, $ 30.95
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Abstract
This paper discusses the value of the works of the great Roman poets and prose authors. The paper specifically discusses how Roman literature and poetry is criticized because it lacks originality, being greatly indebted to the Greek texts. It describes the meter and themes of Roman literature and discusses how these, and even the mere details, are most of the times only imitations of the Greek writings.
From the Paper
"Thus, Roman art can be characterized by the lack of spontaneity and speculative power. The Romans were a logical and practical people, usually engaged in political affairs or warfare. The greatest conquerors of the antiquity, the Romans were also the greatest civilizing power. Their systematic and disciplined spirit laid the foundations of the Western civilization. As it is obvious from the lyric, dramatic and epical works of the Roman writers, they Roman people was certainly not inclined to philosophy as the Greeks had been. Indeed, the only writer who can be said to have contributed meaningfully to the realm of antique philosophy is the multidimensional Cicero, who is the only Roman methodological philosopher: "Philosophy was not a natural growth at Rome: indeed, it was regarded by the average Roman with definite mistrust, and we hear that philosophers were banished from the city in 161 B. C....The Roman, essentially a man of action engaged in the practical business of war or politics, was not given to pausing on his way to reflect deeply on the nature of the world or the ultimate meaning of human life."(Bailey, 183) The Romans were thus less preoccupied with the ultimate meaning of the universe and of life, as the Greeks were, but rather with the world of action and human behavior. Usually associated with imitation rather than creation, Roman art had nevertheless its own force precisely through its absolute conformity to classicism."
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