1 Earliest Rome
1 Earliest Rome 1 Earliest Rome
13.8 Christianity as the real religion for western Christians, the developing cult of the martyrs, and the refocussing of the city round new holy people and places. The extract begins with part of the prayer Lawrence uttered while being burnt alive. See further: Delehaye (1933b); A.-M. Palmer (1989) 125-39, 243-5, 258-60; more general bibliography given at 6.7a. Prudentius, Crowns of Martyrdom 2.433-536 (433) 'Grant, Christ, to your Romans that the city through which you have granted that all other cities shall be of one mind in worship may be Christian. All the parts of the empire are allied in faith; the world it has subdued grows gentle. May its capital too grow gentle. May she see that lands far apart are uniting in one state of grace; may Romulus become one of the faithful and let Numa himself now believe. The mistaken doctrine from Troy still confounds a senate of Catos,' worshipping at secret altars the Penates exiled from Phrygia . 2 The senate worships two-faced Janus and Sterculus 3 (I cannot bear to mention all the monstrosities of the senators) and celebrates the festivals of old Saturn. Erase, Christ, this shame, send forth your Gabriel, that the mistaken blindness of lulus 4 may recognize the true god. Already we possess the most reliable sureties of this hope, for already there rule here the two chief apostles, one who called the gentiles , the other who occupies the foremost chair and opens the gates of eternity which were entrusted to him . Depart adulterous Jupiter, defiled with sex with your sister, 5 leave Rome free and flee from its people who are now Christ's. Paul exiles you from here, the blood of Peter drives you out, and the deed of Nero, 6 for which you put the sword in his hand, rebounds on you. (473) 'I see that one day there will be an emperor who as the servant of god does not allow Rome to serve foul and filthy rites, who will close and bar its temples, will block the ivory doors, will condemn the accursed entrances, making them fast with bolts of brass. Then finally will the marble works gleam, clean of all blood, and the bronze statues, now worshipped as idols, will remain as innocent objects.' 7 (485) This was the end of his prayer, and with it the end of his bodily imprisonment; his soul gladly departed on the heels of his words. Certain senators, whom the man's extraordinary independence had persuaded to seek the favour of Christ, carried his body on their shoulders. A new spirit had inflamed their hearts and compelled them from love of the supreme god to hate their ancient follies. From that day the worship of the shameful gods went cold; the people were not commonly at the shrines; there was a rush to the tribunal of Christ. In this fight Lawrence did not arm himself with a sword, but turned back the enemy's weapon against its bearer. While the devil fought the unconquered witness of god
13. P E R S P E C T I V E S Christ and raise high the martyr's name in hymns. The very luminaries of the senate, once luperci or flamines? kiss the portals of the apostles and martyrs. We see distinguished families, noble on both sides, offering their most illustrious children as pledges in their vows. The pontifex who once wore the fillets is admitted to the sign of the cross, and the Vestal Claudia enters your shrine, Lawrence. (529) O three, four, and seven times blessed is the inhabitant of the city who pays homage in person to you and the abode of your bones, who can kneel beside them, who sprinkles the spot with his tears, who presses his chest to the ground, who quietly pours out his prayers. 362 1. Cato is here taken as a type figure for a traditional Roman senator. 2. Troy, the home of Aeneas, is taken as the origin of Roman religion. 3. See 13.6 n.l. 4. Son of Aeneas, ancestor of the Romans. 5. On the immoralities of Roman gods see 2.Id and 12.7a(i) and (ii). 6. I.e. the execution of Peter and Paul (see 12.7f(iii)). 7. Lawrence here 'prophesies' the reign of Theodosius, on whom see 3.7, 11.14, Vol. 1, 374-5,387-8. 8. In the temple of Vesta at Rome (see 4.7 n.l 1) was a statue of Athena known as the Palladium. Here it is used as an epithet for the household gods (see on Lares 2.2a) supposedly lodged in the temple. 9. See 5.2, 8.1. 13.9 The old and the new cities of god Reacting in part to the sack of Rome by the Goths in A.D. 410, for which the Christians were blamed, Augustine, the Christian bishop of Hippo in North Africa, wrote a massive treatise, The City of God, explaining the difference between the earthly city and the heavenly city of god. He thus implicitly rejected two earlier Christian views of Rome: that it was satanic, and (as argued by Prudentius (13.8) among others) that it was the fulfilment of god's will. The first half of the work was a critique of traditional Roman religion. As Augustine explained in a letter, 'in the first five books I write against those who maintain that the worship of the gods - I would rather say, of the evil spirits - leads to happiness in this life. The next five books are written against those who think that suchlike deities are to be worshipped by rites and sacrifices in order to secure happiness in the life to come.' In this passage, from Book VI, he discusses the scholar Varro's theories of reli gion, attempting to use Varro's words themelves as an argument against tradi tional Roman religion. For us, this provides a clear example of how complicated (indeed impossible) it is entirely to disentangle the separate strands of traditional thought and Christianity. Augustine's views are inevitably influenced by the traditional scholarship on which he had been brought up; while we are in the position of having to reconstruct Varro's reflections on his own religion from Augustine's Christian polemic.
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13.8 Christianity as the real religion<br />
for western Christians, the developing cult of the martyrs, and the refocussing<br />
of the city round new holy people and places.<br />
The extract begins with part of the prayer Lawrence uttered while being<br />
burnt alive.<br />
See further: Delehaye (1933b); A.-M. Palmer (1989) 125-39, 243-5,<br />
258-60; more general bibliography given at 6.7a.<br />
Prudentius, Crowns of Martyrdom 2.433-536<br />
(433) 'Grant, Christ, to your Romans that the city through which you have granted that<br />
all other cities shall be of one mind in worship may be Christian. All the parts of the<br />
empire are allied in faith; the world it has subdued grows gentle. May its capital too grow<br />
gentle. May she see that lands far apart are uniting in one state of grace; may Romulus<br />
become one of the faithful and let Numa himself now believe. The mistaken doctrine<br />
from Troy still confounds a senate of Catos,' worshipping at secret altars the Penates<br />
exiled from Phrygia . 2<br />
The senate worships two-faced Janus and Sterculus 3<br />
(I<br />
cannot bear to mention all the monstrosities of the senators) and celebrates the festivals<br />
of old Saturn. Erase, Christ, this shame, send forth your Gabriel, that the mistaken<br />
blindness of lulus 4<br />
may recognize the true god. Already we possess the most reliable<br />
sureties of this hope, for already there rule here the two chief apostles, one who called the<br />
gentiles , the other who occupies the foremost chair and opens the gates of eternity<br />
which were entrusted to him . Depart adulterous Jupiter, defiled with sex with<br />
your sister, 5<br />
leave <strong>Rome</strong> free and flee from its people who are now Christ's. Paul exiles you<br />
from here, the blood of Peter drives you out, and the deed of Nero, 6<br />
for which you put<br />
the sword in his hand, rebounds on you.<br />
(473) 'I see that one day there will be an emperor who as the servant of god does not<br />
allow <strong>Rome</strong> to serve foul and filthy rites, who will close and bar its temples, will block the<br />
ivory doors, will condemn the accursed entrances, making them fast with bolts of brass.<br />
Then finally will the marble works gleam, clean of all blood, and the bronze statues, now<br />
worshipped as idols, will remain as innocent objects.' 7<br />
(485) This was the end of his prayer, and with it the end of his bodily imprisonment;<br />
his soul gladly departed on the heels of his words. Certain senators, whom the man's<br />
extraordinary independence had persuaded to seek the favour of Christ, carried his body<br />
on their shoulders. A new spirit had inflamed their hearts and compelled them from love<br />
of the supreme god to hate their ancient follies. From that day the worship of the<br />
shameful gods went cold; the people were not commonly at the shrines; there was a rush<br />
to the tribunal of Christ. In this fight Lawrence did not arm himself with a sword, but<br />
turned back the enemy's weapon against its bearer. While the devil fought the<br />
unconquered witness of god