Skip to main content Accessibility help
×
Hostname: page-component-848d4c4894-wg55d Total loading time: 0 Render date: 2024-05-13T05:30:37.488Z Has data issue: false hasContentIssue false

27 - Power, Authority, the Living, and the Dead

from Part VI - Contested Bodies

Published online by Cambridge University Press:  23 August 2023

Bruce W. Longenecker
Affiliation:
Baylor University, Texas
David E. Wilhite
Affiliation:
Baylor University, Texas
Get access

Summary

In his treatise On the Soul, Tertullian remarks on certain long-established beliefs that a part of the soul survived the body after death. He explains that the practice of keeping a portion of the deceased body intact rather than cremating it with the rest of the corpse is intended to maintain a place for the soul’s continued habitation:

But not a particle of the soul can possibly remain in the body, which is itself destined to disappear when time annihilates the body’s entire sphere of action. And yet, because some still hold the belief in a partial survival of the soul, they will not permit burning of the dead body, in order to spare that small residue of the soul.1

Tertullian cites a passage in Plato’s Republic in which the warrior Er was slain in battle and his body was found intact after ten days, brought home, and revived just as it was laid on the funeral pyre.2 He cites this myth as an example of the belief that an unburied body might retain its link with the soul, which in turn could prevent the body’s decay. This conviction, that some portion of the soul remains linked with the body so long as even a bit of the body is preserved, may be why members of the Pythagorean sect or other religious groups refused to cremate. Elsewhere, Tertullian clearly contrasts the Christian view of death with the Pythagorean belief in reincarnation, the Platonic denial that the soul retains any link with the body, and the Epicurean assertion of the complete annihilation of both body and soul at death.3 In On the Soul, Tertullian contends that unlike others, Christians do not believe that any part of the soul remains with the corpse after death and maintain that death entirely separates the body from the immortal and indivisible soul.4 Thus, Christians practice inhumation simply out of pious respect for the body and not in order to preserve bodily remains.

Type
Chapter
Information
Publisher: Cambridge University Press
Print publication year: 2023

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

Select Bibliography

Barnes, T. D.‘Constantine’s ‘Speech to the Assembly of the Saints’: Place and date of delivery,” Journal of Theological Studies 52.1 (2001), 2636.CrossRefGoogle Scholar
Barnes, T. D. Early Christian Hagiography and Roman History (Tübingen: Mohr Siebeck, 2010).Google Scholar
Brandenburg, Hugo. Ancient Churches of Rome: From the Fourth to the Seventh Century (Turnhout: Brepols, 2004).Google Scholar
Brandt, Olof.The early Christian baptistery of St. Peter’s.” Pages 8194 in Old St. Peters, Rome. Edited by McKitterick, Rosamond, Osborne, John, Richardson, Carol M., and Story, Joanna (Cambridge: Cambridge University Press, 2013).Google Scholar
Burns, J. Patout Jr. Cyprian the Bishop (London: Routledge, 2002).Google Scholar
Burns, J. Patout Jr. and Jensen, Robin M., Christianity in Roman Africa: Its Practices and Beliefs (Grand Rapids: Eerdmans, 2014).Google Scholar
Coon, Lynda L. and Sexton, Kim, “Racetrack to salvation: The circus, the basilica, and the martyr,” Gesta 59.1 (2020), 142.Google Scholar
Duval, Yvette. Auprès des saints corps et âme: L’inhumation “ad sanctos” dans la chrétienté d’Orient et d’Occident du IIIe au VII siècle (Paris: Études augustiniennes, 1988).Google Scholar
Eastman, David L. Paul the Martyr: The Cult of the Apostle Paul in the Latin West (Atlanta: SBL Press, 2011).Google Scholar
Ferrua, Antonio. La basilica e la catacomba di S. Sebastiano (Vatican City: Pontificia Commissione di Archeologia Sacra, 1990).Google Scholar
Guyon, Jean.A l’origine de la redécouverte et de l’interprétation du monument de la Via Labicana: L’iconographie de la basilique cémétériale des saints Marcellin-et-Pierre.” Pages 1157–73 in Ecclesiae urbis: Atti del Congresso internazionale di studi sulle chiese di Roma (IV–X secolo); Roma, 4–10 settembre 2000. Edited by Guidobaldi, Federico and Guidobaldi, Alessandra Guiglia (Vatican City: Pontificio Istituto di Archeologia Cristiana, 2002).Google Scholar
Hellström, Monica.On the form and function of Constantine’s circiform funerary basilicas in Rome.” Pages 291313 in Pagans and Christians in Late Antique Rome. Edited by Salzman, Michele Renee, Sághy, Marianne, and Lizzi Testa, Rita (Cambridge: Cambridge University Press, 2016).Google Scholar
Holloway, R. Ross. Constantine and Rome (New Haven: Yale University Press, 2004).Google Scholar
Hope, Valerie. Roman Death (London: Continuum UK, 2009).Google Scholar
Jastrzebowska, Elisabeth. Untersuchungen zum christlichen Totenmahl aufgrund der Monumente des 3. und 4. Jahrhunderts unter der Basilika des Hl. Sebastian in Rom (Frankfurt am Main: Peter Lang, 1981).Google Scholar
Jensen, Robin M.Dining with the dead: From the mensa to the altar in Christian late antiquity.” Pages 107–43 in Commemorating the Dead: Texts and Artifacts in Context. Edited by Brink, Laurie and Green, Deborah (Berlin: De Gruyter, 2008).Google Scholar
Jensen, Robin M.Saints’ relics and the consecration of church buildings in Rome.” Pages 153–71 in vol. 71 of Studia Patristica. Edited by Day, J. and Vinzent, M. (Leuven: Peeters, 2004).Google Scholar
La Rocca, Eugenio.Le basiliche cristiane ‘a deambulatorio’ e la sopravvivenza del culto eroico.” Pages 1109–40 in Ecclesiae urbis: Atti del Congresso internazionale di studi sulle chiese di Roma (IV–X secolo); Roma, 4–10 settembre 2000. Edited by Guidobaldi, Federico and Guidobaldi, Alessandra Guiglia (Vatican City: Pontificio Istituto di Archeologia Cristiana, 2002).Google Scholar
Lampe, Peter. From Paul to Valentinus: Christians at Rome in the First Two Centuries (Minneapolis: Fortress Press, 2003).Google Scholar
Lehman, Tomas. “‘Circus basilicas,’ ‘coemeteria subteglata’ and church buildings in the suburbium of Rome,” Acta ad archaeologiam et artium historiam pertinentia 17 (2003), 5778.CrossRefGoogle Scholar
MacMullen, Ramsay. The Second Church: Popular Christianity a.d. 200–400 (Atlanta: SBL Press, 2009).Google Scholar
Moss, Candida R.On the dating of Polycarp: Rethinking the place of the Martyrdom of Polycarp in the history of Christianity,” Early Christianity 1 (2010), 539–74.CrossRefGoogle Scholar
Nieddu, Anna Maria. La Basilica Apostolorum sulla via Appia e l’area cimiteriale circostante (Vatican City: Pontificio Istituto di Archeologia Cristiana, 2009).Google Scholar
Rebillard, Éric. The Care of the Dead in Late Antiquity (Ithaca, NY: Cornell University Press, 2009).Google Scholar
Rebillard, Éric. Greek and Latin Narratives About the Ancient Martyrs (Oxford: Oxford University Press, 2017).Google Scholar
Salzman, Michele Renee. On Roman Time: The Codex-Calendar of 354 and the Rhythms of Urban Life in Late Antiquity (Berkeley: University of California Press, 1990).Google Scholar
Shaw, Brent D.Latin funerary epigraphy and family life in the later Roman empire,” Historia 33 (1984), 457–99.Google Scholar
Ste. Croix, G. E. M. de. Christian Persecution, Martyrdom, and Orthodoxy. Edited by Whitby, Michael and Streeter, Joseph (Oxford: Oxford University Press, 2006).CrossRefGoogle Scholar
Toynbee, J. M. C. Death and Burial in the Roman World (Baltimore: Johns Hopkins University Press, 1971).Google Scholar
Volpe, Rita.Via Labicana.” Pages 211–39 in Suburbium: Il suburbio di Roma dalla crisi del Sistema delle ville a Gregorio Magno. Edited by Pergola, Philippe, Santangeli Valenzani, Riccardo, and Volpe, Rita (Rome: École Française de Rome, 2003).Google Scholar
Wilhite, David.Only martyrs are in heaven and other misunderstandings,” Zeitschrift für Antikes Christentum 24.3 (2020), 490508.Google Scholar
Wiśniewski, Robert. The Beginnings of the Cult of Relics (Oxford: Oxford University Press, 2019).Google Scholar
Woods, David.St. Maximilian of Tebessa and the Jizra.” Pages 266–76 in Hommage à Carl Deroux, vol. 5. Edited by Defosse, Pol (Brussels: Latomus, 2003).Google Scholar
Yasin, Ann Marie.Reassessing Salona’s churches: Martyrium evolution in question,” Journal of Early Christian Studies 20.1 (2012), 59112.Google Scholar
Yasin, Ann Marie. Saints and Church Spaces in the Late Antique Mediterranean: Architecture, Cult and Community (Cambridge: Cambridge University Press, 2009).Google Scholar

Save book to Kindle

To save this book to your Kindle, first ensure coreplatform@cambridge.org is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about saving to your Kindle.

Note you can select to save to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.

Find out more about the Kindle Personal Document Service.

Available formats
×

Save book to Dropbox

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Dropbox.

Available formats
×

Save book to Google Drive

To save content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about saving content to Google Drive.

Available formats
×