By Maria-Zoe Petropoulou
During this learn of the ritual of animal sacrifice in historical 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 stories 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 locations particular emphasis at the incontrovertible fact that Christians gave thoroughly new meanings to the time period `sacrifice'. She additionally explores the query why, if animal sacrifice was once of major value within the jap Mediterranean at present, Christians should still eventually have rejected it.
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Additional resources for Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (Oxford Classical Monographs)
Greek Animal SacriWce 35 whose recipient is explicitly stated to be a hero or a deceased person, and which are usually designated by the term KíÆªßæåØí, were not followed by a meal. 9 However, A. D. Nock10 argued in favour of the existence of meals in sacriWces to heroes, and this is the view adopted by most scholars today. 11 However, what scholars seem to have reluctantly retained from the old-fashioned distinction between ‘Olympian’ and ‘chthonian’—or ‘heroic’—sacriWces are some diVerences in their ritual details.
10 Nock (1944), repr. in Stewart (1972). g. ) (2005), which is the proceedings of a seminar on the issue, conducted in 1997. 8–14. 13 ÓL Apoll. Rhod. Argon. 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.
Iii below serve this purpose. iv). In these cases, sacriWce could be a source of dissension, either within a pagan community, because some (Christian) members did not comply with its rules, or within a group of Gentile Christian converts, because some of them would be uncertain about the ‘correct’, sacriWcial or non-sacriWcial, form which their religious expression should take. Greek Animal SacriWce 33 The two diVerent ways of approaching Greek sacriWce, in itself and in relation to Christianity, constitute the axes of construction of this chapter, and render my presentation diVerent from other studies on Greek sacriWce.
Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (Oxford Classical Monographs) by Maria-Zoe Petropoulou