City of Demons This page intentionally left blank City of Demons Violence, Ritual, and Christian Power in Late Antiquity Dayna S. " -Dante, Inferno The publisher gratefully acknowledges the generous support of the Classical Literature Endowment Fund of the University of California Press Foundation, which was established by a major gift from Joan Palevsky. Kalleres UNIVERSIT Y OF CALIFORNIA PRESS The Joan Palevsky Imprint in Classical Literature In honour of beloved Virgil- "O degli altri poeti onore e lume. Ambrose and Nicene Demoniacs: Charismatic Christianity inside and outside Milan Abbreviations Notes Ancient Language Editions by Series Translations of Ancient Sources Selected Bibliography Index Citation previewĬity of Demons Violence, Ritual, and Christian Power in Late Antiquity Dayna S. Apocalyptic Prophets and the Cross: Revealing Jerusalem's Demons from the Crucifixion to the End of Days PART THREE. The Devil in the Word, the Demons in the Image 6. Jerusalem to Aelia, Aelia to Jerusalem: Monumental Transformations 5. A City of Religious Pluralism and Spiritual Ambiguity 2. The City in Late Antiquity: Where Have All the Demons Gone? PART ONE. Finally, I demonstrate the core difference between deliverance demonology and Chrysostom’s demonology to be the issue of moral responsibility, funded by Chrysostom’s emphasis on human προαίρεσις and virtue.Table of contents : Content: Acknowledgments Introduction.
Second, I show the similarities between both deliverance practitioners’ and Chrysostom’s worldviews and places of apparent agreement. I first outline the contours of deliverance ministry: where it began, what it looks like, and its basic demonology. 3, I argue that by comparing Chrysostom’s demonology to that of deliverance ministers, it becomes clear that Chrysostom’s own demonology highlights his anthropology and his emphasis on self-determination, which he uses to encourage virtue among his congregation. With a focus on Chrysostom’s De diabolo tentatore hom. If people believe demons are real and that demons are afflicting them or others, causing sin and requiring “deliverance” by the Holy Spirit, does this preclude responsibility for sin, bypass sanctification, and create a shortcut to Christian perfection? To explore this question, I place the practitioners of deliverance in conversation with John Chrysostom.
This deliverance movement raises the question of moral responsibility. With the rise of Christianity in the global south, new expressions of Christianity are receiving attention, such as the deliverance movement in Pentecostal and charismatic groups, a movement centered on exorcism and relief from evil spirits.
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