By Maria-Zoe Petropoulou
During this learn of the ritual of animal sacrifice in historic Greek faith, Judaism, and Christianity within the interval among a hundred BC and advert two hundred, Maria-Zoe Petropoulou explores the attitudes of early Christians in the direction of the realities of sacrifice within the Greek East and within the Jerusalem Temple (up to advert 70). opposite to different experiences during this zone, she demonstrates that the method during which Christianity ultimately separated its personal cultic code from the powerful culture of animal sacrifice was once a sluggish and hard one. Petropoulou areas targeted emphasis at the proven fact that Christians gave thoroughly new meanings to the time period `sacrifice'. She additionally explores the query why, if animal sacrifice used to be of top value within the jap Mediterranean at the present, Christians should still eventually have rejected it.
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Extra info for Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (Oxford Classical Monographs)
The two ways represent two diVerent approaches to what I have chosen to call the horizontal line of the sacriWcial system (Chapter 1, section 2), that is the line corresponding to man’s reality, from which the particulars for an animal sacriWce are drawn. This line corresponds to the aspects of space, instruments, animal or other oVerings, and human activities and values. As regards Greek animal sacriWce itself, the presentation of the material has been inXuenced by Nilsson’s view of animal sacriWce, which has been presented in the Wrst chapter, and against which I argue.
587; Paus. 11. 36 Greek Animal SacriWce . they were slaughtered on an Kó÷ÜæÆ or in a pit;14 . their blood was poured into the ground;15 . 16 In this book, whenever I refer to chthonian sacriWces I mean sacriWces following the pattern just outlined. In the military context, the prevailing character of animal sacriWce was not that of the oVering, but would serve other purposes, like divination and puriWcation; in these cases, sacriWce was not followed by a feast. The most common term used of military sacriWces not followed by a feast is óöÜªØÆðKíôÝìíåØíÞ=óöÆªØÜæåØí, which denotes religious slaughter of a divinatory-propitiatory character before battle.
681 Nilsson attributes the success of Christianity to the simplicity of the people. 56 In fact, in Nilsson’s work there is an underlying link between the distinctions educated–folk and city–country. See mainly Nilsson (1940), 20–1. Also Nilsson (19512), 699. 57 Nilsson (19673), 70–1, 77–9, and on the various types of sacriWce, 79–80, 94–7, 122–4, 129–135. Wide–Nilsson (1931), 18–20. 58 Nilsson (1940), 74–5. See also (19673), 36. 59 Thus, cases where sacriWce is discussed by Nilsson include the following: sacriWcial perquisites in the sale of priesthoods: Nilsson (1925), 247, (1948), 68; funerary sacriWcial cults of aristocratic families: Nilsson (1925), 248.
Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (Oxford Classical Monographs) by Maria-Zoe Petropoulou