Gillian Clark – författare

Rarely did ancient authors write about the lives of women; even more rarely did they write about the lives of ordinary women: not queens or heroines who influenced war or politics, not sensational examples of virtue or vice, not Christian martyrs or ascetics, but women of moderate status, who experienced everyday joys and sorrows and had everyday merits and failings. Such a woman was Monica--now Saint Monica because of her relationship with her son Augustine, who wrote about her in the Confessions and elsewhere. Despite her rather unremarkable life, Saint Monica has inspired a robust controversy in academia, the Church, and the Augustine-reading public alike: some agree with Ambrose, bishop of Milan, who knew Monica, that Augustine was exceptionally blessed in having such a mother, while others think that Monica is a classic example of the manipulative mother who lives through her son, using religion to repress his sexual life and to control him even when he seems to escape. In Monica: An Ordinary Saint, Gillian Clark reconciles these competing images of Monica''s life and legacy, arriving at a woman who was shrewd and enterprising, but also meek and gentle. Weighing Augustine''s discussion of his mother against other evidence of women''s lives in late antiquity, Clark achieves portraits both of Monica individually, and of the many women like her.Augustine did not claim that his mother was a saint, but he did think that the challenges of everyday life required courage and commitment to Christian principle. Monica''s ordinary life, as both he and Clark tell it, showed both. Monica: An Ordinary Saint illuminates Monica, wife and mother, in the context of the societal expectations and burdens that shaped her and all ordinary women.

Late antiquity: decline or transformation, conflict or interaction? Late antiquity is the period (c.300 - c.800) in which barbarian invasions ended Roman Empire in Western Europe by the fifth century and Arab invasions ended Roman rule over the eastern and southern Mediterranean coasts by the seventh century. Asking ''what, where, and when'' Gillian Clark presents an introduction to the concept of late antiquity and the events of its time. Not only a period of cultural clashes, political restructurings, and geographical controversies, Clark also demonstrates the sheer richness and diversity of religious life as well as the significant changes to trade, economy, archaeology, and towns. Encapsulating significant developments through vignettes, she reflects upon the period by asking the question ''How much can we recognise in the world of late antiquity?'' ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

Late antiquity: decline or transformation, conflict or interaction? Late antiquity is the period (c.300 - c.800) in which barbarian invasions ended Roman Empire in Western Europe by the fifth century and Arab invasions ended Roman rule over the eastern and southern Mediterranean coasts by the seventh century. Asking ''what, where, and when'' Gillian Clark presents an introduction to the concept of late antiquity and the events of its time. Not only a period of cultural clashes, political restructurings, and geographical controversies, Clark also demonstrates the sheer richness and diversity of religious life as well as the significant changes to trade, economy, archaeology, and towns. Encapsulating significant developments through vignettes, she reflects upon the period by asking the question ''How much can we recognise in the world of late antiquity?'' ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

Miriam Griffin is unrivalled as a bridge-builder between historians of the Graeco-Roman world and students of its philosophies. This volume in her honour brings togetherseventeen international specialists. Their essays range from Socrates to late antiquity, extending to Diogenes, Cicero, Pliny the Elder, Marcus Aurelius, the Second Sophistic, Ulpian, Augustine, the Neoplatonist tradition, women philosophers, provision for basic human needs, the development of law, the formulation of imperial power, and the interpretation of Judaism and early Christianity. Emperors and drop-outs, media stars and administrators, top politicians and abstruse professionals, even ordinary citizens in their epitaphs, were variously called philosophers. Philosophy could offer those in power moral support or confrontation, a language for making choices or an intellectual diversion, but they might disregard philosophy and get on with the exercise of power. 'Philosophy' means 'love of wisdom', but what was the power of philosophy?

Augustine began City of God, De Civitate Dei, to answer complaints that Christians were to blame for the troubles of Rome and its empire because they would not sacrifice to the gods. In August 411 Alaric the Goth led barbarian warriors into the city. Refugees crossed to Africa, Augustine's homeland, where he was bishop of Hippo. This English-language commentary discusses Books 1-5, in which Augustine argued that Rome suffered worse disasters before Christianity was known; that empire depends on injustice; and that everything depends on the will of the true God, not on the many gods of Roman tradition. He had taught classical Latin literature and rhetoric, and used material and techniques which were familiar to educated Romans. He exploited authors they found authoritative: Sallust on Roman history, Cicero on Roman government, Virgil on Rome's imperial mission, the scholar Varro on Roman religious tradition. He discussed power and glory, pleasure and virtue; war and suicide, rape and celibacy; the purpose of suffering; fate and choice. He made a commitment to debate with philosophers on worshipping many gods for the sake of life after death, and to move from refuting false beliefs to expounding Christian teachings on the 'two cities'. The earthly city is the community of all who love themselves rather than God; the city of God is the community of all who love God rather than themselves. City of God took 22 books, which were influential--and often misunderstood--in later centuries.

This is the second volume in a series of commentaries on Augustine's City of God (De civitate Dei). Books 6-10 are Augustine's answer to those who think that many gods should be worshipped for blessings in the life to come. In Books 1-5 he had replied to those who thought many gods should be worshipped for blessings in this mortal life; he expected this next task to be more challenging, because he must engage with outstanding philosophers who have much in common with Christians. In Books 6-10, he makes the task manageable by selecting very short extracts, all in Latin, from his target authors: on interpretations of Roman myth and cult (books 6-7) the learned Varro, Divine Matters, and Seneca On Superstition; on daimones (Books 8-9) Apuleius, On the God of Socrates, and Asclepius, ascribed to Hermes Trismegistus; on Platonist philosophy (Book 10) translated quotations from Plotinus and Porphyry. Augustine aims to show that the many gods are deceptive demons who want worship for themselves and cannot mediate between mortals and the immortal divine. Especially in Book 10, he contrasts these demons with the good angels who want us to be blessed as they are by worshipping the true God, and with the true mediator Jesus Christ who in his incarnation united humanity with God. Platonist philosophers, Augustine argues, despise the body and aspire to reach the divine by superior intellect; for ordinary people they offer only theurgy, which is dangerous magic. But Christian faith is accessible to all. The coming of Christ and the Church is revealed by the true God in divinely inspired scripture, and Christian worship unites the believer with the self-offering of Christ. Augustine is now ready to move to the second part of City of God, on the origin, course and due ends of the two cities--the city of God and the earthly city--which are intertwined in this world.

This is the second volume in a series of commentaries on Augustine''s City of God (De civitate Dei). Books 6-10 are Augustine''s answer to those who think that many gods should be worshipped for blessings in the life to come. In Books 1-5 he had replied to those who thought many gods should be worshipped for blessings in this mortal life; he expected this next task to be more challenging, because he must engage with outstanding philosophers who have much in common with Christians. In Books 6-10, he makes the task manageable by selecting very short extracts, all in Latin, from his target authors: on interpretations of Roman myth and cult (books 6-7) the learned Varro, Divine Matters, and Seneca On Superstition; on daimones (Books 8-9) Apuleius, On the God of Socrates, and Asclepius, ascribed to Hermes Trismegistus; on Platonist philosophy (Book 10) translated quotations from Plotinus and Porphyry. Augustine aims to show that the many gods are deceptive demons who want worship for themselves and cannot mediate between mortals and the immortal divine. Especially in Book 10, he contrasts these demons with the good angels who want us to be blessed as they are by worshipping the true God, and with the true mediator Jesus Christ who in his incarnation united humanity with God. Platonist philosophers, Augustine argues, despise the body and aspire to reach the divine by superior intellect; for ordinary people they offer only theurgy, which is dangerous magic. But Christian faith is accessible to all. The coming of Christ and the Church is revealed by the true God in divinely inspired scripture, and Christian worship unites the believer with the self-offering of Christ. Augustine is now ready to move to the second part of City of God, on the origin, course and due ends of the two cities--the city of God and the earthly city--which are intertwined in this world.

This is the second volume in a series of commentaries on Augustine''s City of God (De civitate Dei). Books 6-10 are Augustine''s answer to those who think that many gods should be worshipped for blessings in the life to come. In Books 1-5 he had replied to those who thought many gods should be worshipped for blessings in this mortal life; he expected this next task to be more challenging, because he must engage with outstanding philosophers who have much in common with Christians. In Books 6-10, he makes the task manageable by selecting very short extracts, all in Latin, from his target authors: on interpretations of Roman myth and cult (books 6-7) the learned Varro, Divine Matters, and Seneca On Superstition; on daimones (Books 8-9) Apuleius, On the God of Socrates, and Asclepius, ascribed to Hermes Trismegistus; on Platonist philosophy (Book 10) translated quotations from Plotinus and Porphyry. Augustine aims to show that the many gods are deceptive demons who want worship for themselves and cannot mediate between mortals and the immortal divine. Especially in Book 10, he contrasts these demons with the good angels who want us to be blessed as they are by worshipping the true God, and with the true mediator Jesus Christ who in his incarnation united humanity with God. Platonist philosophers, Augustine argues, despise the body and aspire to reach the divine by superior intellect; for ordinary people they offer only theurgy, which is dangerous magic. But Christian faith is accessible to all. The coming of Christ and the Church is revealed by the true God in divinely inspired scripture, and Christian worship unites the believer with the self-offering of Christ. Augustine is now ready to move to the second part of City of God, on the origin, course and due ends of the two cities--the city of God and the earthly city--which are intertwined in this world.

Late antiquity: decline or transformation, conflict or interaction?Late antiquity is the period (c.300 - c.800) in which barbarian invasions ended Roman Empire in Western Europe by the fifth century and Arab invasions ended Roman rule over the eastern and southern Mediterranean coasts by the seventh century. Asking 'what, where, and when' Gillian Clark presents an introduction to the concept of late antiquity and the events of its time. Not only a period of cultural clashes, political restructurings, and geographical controversies, Clark also demonstrates the sheer richness and diversity of religious life as well as the significant changes to trade, economy, archaeology, and towns. Encapsulating significant developments through vignettes, she reflects upon the period by asking the question 'How much can we recognise in the world of late antiquity?'ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

Rarely did ancient authors write about the lives of women; even more rarely did they write about the lives of ordinary women: not queens or heroines who influenced war or politics, not sensational examples of virtue or vice, not Christian martyrs or ascetics, but women of moderate status, who experienced everyday joys and sorrows and had everyday merits and failings. Such a woman was Monica--now Saint Monica because of her relationship with her son Augustine, who wrote about her in the Confessions and elsewhere. Despite her rather unremarkable life, Saint Monica has inspired a robust controversy in academia, the Church, and the Augustine-reading public alike: some agree with Ambrose, bishop of Milan, who knew Monica, that Augustine was exceptionally blessed in having such a mother, while others think that Monica is a classic example of the manipulative mother who lives through her son, using religion to repress his sexual life and to control him even when he seems to escape. In Monica: An Ordinary Saint, Gillian Clark reconciles these competing images of Monica's life and legacy, arriving at a woman who was shrewd and enterprising, but also meek and gentle. Weighing Augustine's discussion of his mother against other evidence of women's lives in late antiquity, Clark achieves portraits both of Monica individually, and of the many women like her.Augustine did not claim that his mother was a saint, but he did think that the challenges of everyday life required courage and commitment to Christian principle. Monica's ordinary life, as both he and Clark tell it, showed both. Monica: An Ordinary Saint illuminates Monica, wife and mother, in the context of the societal expectations and burdens that shaped her and all ordinary women.

Rarely did ancient authors write about the lives of women; even more rarely did they write about the lives of ordinary women: not queens or heroines who influenced war or politics, not sensational examples of virtue or vice, not Christian martyrs or ascetics, but women of moderate status, who experienced everyday joys and sorrows and had everyday merits and failings. Such a woman was Monica--now Saint Monica because of her relationship with her son Augustine, who wrote about her in the Confessions and elsewhere. Despite her rather unremarkable life, Saint Monica has inspired a robust controversy in academia, the Church, and the Augustine-reading public alike: some agree with Ambrose, bishop of Milan, who knew Monica, that Augustine was exceptionally blessed in having such a mother, while others think that Monica is a classic example of the manipulative mother who lives through her son, using religion to repress his sexual life and to control him even when he seems to escape. In Monica: An Ordinary Saint, Gillian Clark reconciles these competing images of Monica's life and legacy, arriving at a woman who was shrewd and enterprising, but also meek and gentle. Weighing Augustine's discussion of his mother against other evidence of women's lives in late antiquity, Clark achieves portraits both of Monica individually, and of the many women like her.Augustine did not claim that his mother was a saint, but he did think that the challenges of everyday life required courage and commitment to Christian principle. Monica's ordinary life, as both he and Clark tell it, showed both. Monica: An Ordinary Saint illuminates Monica, wife and mother, in the context of the societal expectations and burdens that shaped her and all ordinary women.

Rarely did ancient authors write about the lives of women; even more rarely did they write about the lives of ordinary women: not queens or heroines who influenced war or politics, not sensational examples of virtue or vice, not Christian martyrs or ascetics, but women of moderate status, who experienced everyday joys and sorrows and had everyday merits and failings. Such a woman was Monica--now Saint Monica because of her relationship with her son Augustine, who wrote about her in the Confessions and elsewhere. Despite her rather unremarkable life, Saint Monica has inspired a robust controversy in academia, the Church, and the Augustine-reading public alike: some agree with Ambrose, bishop of Milan, who knew Monica, that Augustine was exceptionally blessed in having such a mother, while others think that Monica is a classic example of the manipulative mother who lives through her son, using religion to repress his sexual life and to control him even when he seems to escape. In Monica: An Ordinary Saint, Gillian Clark reconciles these competing images of Monica''s life and legacy, arriving at a woman who was shrewd and enterprising, but also meek and gentle. Weighing Augustine''s discussion of his mother against other evidence of women''s lives in late antiquity, Clark achieves portraits both of Monica individually, and of the many women like her.Augustine did not claim that his mother was a saint, but he did think that the challenges of everyday life required courage and commitment to Christian principle. Monica''s ordinary life, as both he and Clark tell it, showed both. Monica: An Ordinary Saint illuminates Monica, wife and mother, in the context of the societal expectations and burdens that shaped her and all ordinary women.

What does it mean to say that a human being is body and soul, and how does each affect the other? Late antique philosophers, Christians included, asked these central questions. The papers collected here explore their answers, and use those answers to ask further questions, reading Iamblichus, Porphyry, Augustine and others in their social and intellectual context. Among the topics dealt with are the following. Humans are mortal rational beings, so how does the mortal body affect the rational soul? The body needs food: what foods are best for the soul, and is it right to eat animal foods if animals are less rational than humans? The body is gendered for reproduction: are reason and the soul also gendered? Ascetic lifestyles may free our bodies from the limitations of gender and desire, so that our souls are free to reconnect with the divine; but this need must be balanced with the claims of family and society. Philosophers asked whether life in the body is exile for the soul; Christians defended their claim that body as well as soul would live after death, and even the smallest fragment of a martyr's body is proof of resurrection.

Augustine's Confessions is one of the most influential and most innovative works of Latin literature. Written in the author's early forties in the last years of the fourth century AD, they reflect on his life and on the activity of remembering and interpreting a life. Books I-IV are concerned with infancy and learning to talk, school days, sexual desire and adolescent rebellion, intense friendships and intellectual exploration. Augustine evolves and analyses his past with all the resources of the reading which shaped his mind: Virgil and Cicero, Neoplatonism and the Bible. This edition, which aims to be usable by students who are new to Augustine, alerts readers to the verbal echoes and allusions of Augustine's brilliant and varied Latin, and explains his theological and philosophical questioning of what God is and what it is to be human.

Early Christianity in the context of Roman society raises important questions for historians, sociologists of religion and theologians alike. This work explores the differing perspectives arising from a changing social and academic culture. Key issues concerning early Christianity are addressed, such as how early Christian accounts of pagans, Jews and heretics can be challenged and the degree to which Christian groups offered support to their members and to those in need. The work examines how non-Christians reacted to the spectacle of martyrdom and to Christian reverence for relics. Questions are also raised about why some Christians encouraged others to abandon wealth, status and gender-roles for extreme ascetic lifestyles and about whether Christian preachers trained in classical culture offered moral education to all or only to the social elite. The interdisciplinary and thematic approach offers the student of early Christianity a comprehensive treatment of its role and influence in Roman society.

Early Christianity in the context of Roman society raises important questions for historians, sociologists of religion and theologians alike. This work explores the differing perspectives arising from a changing social and academic culture. Key issues concerning early Christianity are addressed, such as how early Christian accounts of pagans, Jews and heretics can be challenged and the degree to which Christian groups offered support to their members and to those in need. The work examines how non-Christians reacted to the spectacle of martyrdom and to Christian reverence for relics. Questions are also raised about why some Christians encouraged others to abandon wealth, status and gender-roles for extreme ascetic lifestyles and about whether Christian preachers trained in classical culture offered moral education to all or only to the social elite. The interdisciplinary and thematic approach offers the student of early Christianity a comprehensive treatment of its role and influence in Roman society.

What does it mean to say that a human being is body and soul, and how does each affect the other? Late antique philosophers, Christians included, asked these central questions. The papers collected here explore their answers, and use those answers to ask further questions, reading Iamblichus, Porphyry, Augustine and others in their social and intellectual context. Among the topics dealt with are the following. Humans are mortal rational beings, so how does the mortal body affect the rational soul? The body needs food: what foods are best for the soul, and is it right to eat animal foods if animals are less rational than humans? The body is gendered for reproduction: are reason and the soul also gendered? Ascetic lifestyles may free our bodies from the limitations of gender and desire, so that our souls are free to reconnect with the divine; but this need must be balanced with the claims of family and society. Philosophers asked whether life in the body is exile for the soul; Christians defended their claim that body as well as soul would live after death, and even the smallest fragment of a martyr''s body is proof of resurrection.

What does it mean to say that a human being is body and soul, and how does each affect the other? Late antique philosophers, Christians included, asked these central questions. The papers collected here explore their answers, and use those answers to ask further questions, reading Iamblichus, Porphyry, Augustine and others in their social and intellectual context. Among the topics dealt with are the following. Humans are mortal rational beings, so how does the mortal body affect the rational soul? The body needs food: what foods are best for the soul, and is it right to eat animal foods if animals are less rational than humans? The body is gendered for reproduction: are reason and the soul also gendered? Ascetic lifestyles may free our bodies from the limitations of gender and desire, so that our souls are free to reconnect with the divine; but this need must be balanced with the claims of family and society. Philosophers asked whether life in the body is exile for the soul; Christians defended their claim that body as well as soul would live after death, and even the smallest fragment of a martyr''s body is proof of resurrection.

What does it mean to say that a human being is body and soul, and how does each affect the other? Late antique philosophers, Christians included, asked these central questions. The papers collected here explore their answers, and use those answers to ask further questions, reading Iamblichus, Porphyry, Augustine and others in their social and intellectual context. Among the topics dealt with are the following. Humans are mortal rational beings, so how does the mortal body affect the rational soul? The body needs food: what foods are best for the soul, and is it right to eat animal foods if animals are less rational than humans? The body is gendered for reproduction: are reason and the soul also gendered? Ascetic lifestyles may free our bodies from the limitations of gender and desire, so that our souls are free to reconnect with the divine; but this need must be balanced with the claims of family and society. Philosophers asked whether life in the body is exile for the soul; Christians defended their claim that body as well as soul would live after death, and even the smallest fragment of a martyr's body is proof of resurrection.

Augustine's 'Confessions', written at the close of the fourth century CE, is a highly significant text in the history of European culture. Augustine explains just how and why he came to abandon a successful career and the personal enjoyments of a largely secular existence to follow a life of prayer and study, leading to a true comprehension of God and the Bible. The avowed approach of this introductory book is to 'historicise' - to set Augustine's own experiences of religion, philosophy and Christian faith against the long-standing political, cultural and religious traditions of the classical world. Late antiquity saw the transformation of the classical heritage and its transmission by Christian authors. Augustine's ideas about how texts may be presented and read, how people respond to written and spoken language, find resonance in recent critical theory.The world in which Augustine lived, the structure, style and purpose of the Confessions, and the problems of rhetoric and truth posed by its author's personal search for himself are all scrutinised in this lucid introductory account. The volume also offers a useful guide to further reading.

Med det kalla krigets slut och globaliseringens segertåg trodde många att nationalism hörde till historien. Men det visade sig vara tvärtom. Idag ser vi hur nationalismen sprids över hela världen. Samtidigt växer sig populistiska och anti-demokratiska rörelser starka. Att höra hemma någonstans tycks bli allt viktigare i en tid av ekonomisk och social osäkerhet. I en globaliserad värld förknippas därför identitet, medborgarskap och tillhörighet med födelseort och en fast plats att bo på. Essäerna i denna antologi är baserade på Engelsbergsseminariet 2017 där olika former av identitet knutna till olika samhällsbildningar granskades. Hur uppstår en nation? Hur skapas enighet i ett imperium med en mångfald av folk?Huvudredaktör för denna illustrerade antologi är Kurt Almqvist.

Att lära sig hantera en kris är centralt i människans tillvaro. Krig, revolutioner och pandemier är återkommande företeelser i mänsklighetens historia. I denna antologi undersöker tjugofem världsledande forskare hur olika samhällen reagerar i sådana situationer. De belyser människans unika förmåga till anpassning och omorientering. En kris medför problem men också möjligheter.

Wars, revolutions and pandemics are recurring phenomena in human history. In this anthology twenty-five world-leading scholars describe and analyse how different societies handle these situations, and highlight humanity s unprecedented capacity for adaption and reorientation. A crisis entails problems, but also opportunities. The anthology is published in a richly illustrated clothbound edition.

Med det kalla krigets slut och globaliseringens segertåg trodde många att nationalism hörde till historien. Men det visade sig vara tvärtom. Idag ser vi hur nationalismen sprids över hela världen. Samtidigt växer sig populistiska och anti-demokratiska rörelser starka. Att höra hemma någonstans tycks bli allt viktigare i en tid av ekonomisk och social osäkerhet. I en globaliserad värld förknippas därför identitet, medborgarskap och tillhörighet med födelseort och en fast plats att bo på. Essäerna i denna antologi är baserade på Engelsbergsseminariet 2017 där olika former av identitet knutna till olika samhällsbildningar granskades. Hur uppstår en nation? Hur skapas enighet i ett imperium med en mångfald av folk?Huvudredaktör för denna illustrerade antologi är Kurt Almqvist.