Kalleres attributes our neglect of urban demons both to the weighty influence of monastic literature (and the influential scholarship based on it) and to a tendency of scholars who study the late ancient city and its bishops to "view demons reductively," as "a language of alterity or an othering rhetoric," and thus to present "a disenchanted and secularized interpretation of both the city and the church in late antiquity" (11). Kalleres, 2015, University of California Press edition, in English. Kalleres investigates this developing discourse and the church-sponsored rituals that went along with it, showing how shifting ecclesiastical demonologies and evolving practices of exorcism profoundly shaped Christian life in the fourth century. Full PDF Package Download Full PDF Package. According to the Life of Antony, the hero's true combat with demons did not begin until he departed "to the tombs, which happened to lie far outside the village" (v. City of Demons: Violence, Ritual, and Christian Power in Late Antiquity. If we think that late ancient Christians who wanted to fight demons had to leave the city and head to the desert to wage such warfare, it may be because much of early monastic literature says so. Texto completo no disponible (Saber más. This chapter presents the books framework as: (1) a new form of cultural history (animistic history of demons in the city or ecclesiastical authority) and (2).Localización: Journal of early Christian studies: Journal of the North American Patristic Society, ISSN 1067-6341, Nº.Kalleres Collection opensource Language English City of Demons: Violence, Ritual, and Christian Power in Late Antiquity. Kalleres investigates this developing discourse and the church-sponsored rituals that went along with it, showing how shifting ecclesiastical demonologies and evolving practices of exorcism profoundly shaped Christian life in the fourth century.City of Demons: Violence, Ritual, and Christian Power in Late Antiquity by Dayna S. City of Demons, Violence, Ritual, Christian Power, Late Antiquity, Dayna S. Kalleres investigates this developing discourse and the church-sponsored rituals that went along with it, showing how shifting. During this period of upheaval, when congregants seemingly attended everything but their own "orthodox" church, many ecclesiastical leaders began simultaneously to promote aggressive and insidious depictions of the demonic.
When the emperor Constantine made Christianity the official religion of the realm, bishops and priests everywhere struggled to "Christianize" the urban spaces still dominated by Greco-Roman monuments and festivals. Although it would appear in studies of late antique ecclesiastical authority and power that scholars have covered everything, an important aspect of the urban bishop has long been neglected: his role as demonologist and exorcist.
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