Selected messages in Nova-Roma group. Sep 26-30, 2009

Group: Nova-Roma Message: 70529 From: Cato Date: 2009-09-26
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BUL
Group: Nova-Roma Message: 70530 From: rory12001 Date: 2009-09-26
Subject: Re: Religion
Group: Nova-Roma Message: 70531 From: Cn. Cornelius Lentulus Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Group: Nova-Roma Message: 70532 From: rory12001 Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Group: Nova-Roma Message: 70533 From: Steve Moore Date: 2009-09-26
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BUL
Group: Nova-Roma Message: 70534 From: Cato Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Group: Nova-Roma Message: 70535 From: Nero Date: 2009-09-26
Subject: Re: Religion
Group: Nova-Roma Message: 70536 From: Vladimir Popov Date: 2009-09-26
Subject: Re: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE N
Group: Nova-Roma Message: 70537 From: rory12001 Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Group: Nova-Roma Message: 70538 From: rory12001 Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Group: Nova-Roma Message: 70539 From: Cato Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Group: Nova-Roma Message: 70540 From: rory12001 Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Group: Nova-Roma Message: 70541 From: Cato Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Group: Nova-Roma Message: 70542 From: rory12001 Date: 2009-09-26
Subject: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE IN
Group: Nova-Roma Message: 70543 From: Titus Flavius Aquila Date: 2009-09-27
Subject: AW: [Nova-Roma] support YSEE and protest censorship in Greece
Group: Nova-Roma Message: 70544 From: Cn. Cornelius Lentulus Date: 2009-09-27
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Group: Nova-Roma Message: 70545 From: Vladimir Date: 2009-09-27
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Group: Nova-Roma Message: 70546 From: Cato Date: 2009-09-27
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Group: Nova-Roma Message: 70547 From: Steve Moore Date: 2009-09-27
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN
Group: Nova-Roma Message: 70548 From: Vladimir Popov Date: 2009-09-27
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Group: Nova-Roma Message: 70549 From: publiusalbucius Date: 2009-09-27
Subject: EDICTUM CONS DE PRAEFECTO BULG. - a praetorian view
Group: Nova-Roma Message: 70550 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70551 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Burton Mack on Christian Myth/Pseudohistory
Group: Nova-Roma Message: 70552 From: Timothy or Stephen Gallagher Date: 2009-09-27
Subject: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARI
Group: Nova-Roma Message: 70553 From: Cato Date: 2009-09-27
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BUL
Group: Nova-Roma Message: 70554 From: Cato Date: 2009-09-27
Subject: a.d. V Kal. Oct.
Group: Nova-Roma Message: 70555 From: petronius_dexter Date: 2009-09-27
Subject: Re: support YSEE and protest censorship in Greece
Group: Nova-Roma Message: 70556 From: Timothy or Stephen Gallagher Date: 2009-09-27
Subject: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARI
Group: Nova-Roma Message: 70557 From: rory12001 Date: 2009-09-27
Subject: Re: support YSEE and protest censorship in Greece
Group: Nova-Roma Message: 70558 From: livia_plauta Date: 2009-09-27
Subject: Re: VADIS AL MAXIMO reenactment in ROME October 15th is confirmed or
Group: Nova-Roma Message: 70559 From: rory12001 Date: 2009-09-27
Subject: Re: Burton Mack on Christian Myth/Pseudohistory
Group: Nova-Roma Message: 70560 From: Steve Moore Date: 2009-09-27
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BUL
Group: Nova-Roma Message: 70561 From: Cato Date: 2009-09-27
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BUL
Group: Nova-Roma Message: 70562 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Early Christian Syncretism 1
Group: Nova-Roma Message: 70563 From: Timothy or Stephen Gallagher Date: 2009-09-27
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BUL
Group: Nova-Roma Message: 70564 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Early Christian Syncretism 2
Group: Nova-Roma Message: 70565 From: gualterus_graecus Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70566 From: Titus Flavius Aquila Date: 2009-09-27
Subject: AW: [Nova-Roma] Re: support YSEE and protest censorship in Greece
Group: Nova-Roma Message: 70567 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: AW: [Nova-Roma] Re: support YSEE and protest censorship in Greec
Group: Nova-Roma Message: 70568 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Roman Glassware
Group: Nova-Roma Message: 70569 From: petronius_dexter Date: 2009-09-27
Subject: Re: support YSEE and protest censorship in Greece
Group: Nova-Roma Message: 70570 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Notre Dame d'Athènes/was support YSEE and protest censorship in Gre
Group: Nova-Roma Message: 70571 From: Patrick O Date: 2009-09-27
Subject: Report from Austrorientalis Provincial Gathering
Group: Nova-Roma Message: 70572 From: Patrick O Date: 2009-09-27
Subject: Re: Religion
Group: Nova-Roma Message: 70573 From: rory12001 Date: 2009-09-27
Subject: Re: Notre Dame d'Athènes/was support YSEE and protest censorship in
Group: Nova-Roma Message: 70574 From: Patrick O Date: 2009-09-27
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Group: Nova-Roma Message: 70575 From: Patrick O Date: 2009-09-27
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Group: Nova-Roma Message: 70576 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: support YSEE and protest censorship in Greece
Group: Nova-Roma Message: 70577 From: Patrick O Date: 2009-09-27
Subject: Re: Roman Glassware
Group: Nova-Roma Message: 70578 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: Roman Glassware
Group: Nova-Roma Message: 70580 From: rory12001 Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70581 From: Cato Date: 2009-09-27
Subject: (no subject)
Group: Nova-Roma Message: 70582 From: Cato Date: 2009-09-27
Subject: Re: Religion
Group: Nova-Roma Message: 70583 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: Cato the (unknown)
Group: Nova-Roma Message: 70585 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: no subject - cato
Group: Nova-Roma Message: 70586 From: Publius Ullerius Stephanus Venator Date: 2009-09-27
Subject: Re: no subject - cato
Group: Nova-Roma Message: 70587 From: Cato Date: 2009-09-27
Subject: (no subject)
Group: Nova-Roma Message: 70588 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: (unknown)
Group: Nova-Roma Message: 70589 From: rory12001 Date: 2009-09-27
Subject: Re: (unknown)
Group: Nova-Roma Message: 70590 From: Cato Date: 2009-09-27
Subject: Re: Roman Glassware
Group: Nova-Roma Message: 70591 From: Cato Date: 2009-09-27
Subject: Re: Roman Glassware
Group: Nova-Roma Message: 70592 From: Patrick O Date: 2009-09-27
Subject: Re: Roman Glassware
Group: Nova-Roma Message: 70593 From: Patrick O Date: 2009-09-27
Subject: Pots and Kettles
Group: Nova-Roma Message: 70594 From: Patrick O Date: 2009-09-27
Subject: Re: (unknown) Pots, Kettles, Treason, and Disloyalty. Oh My!
Group: Nova-Roma Message: 70595 From: gualterus_graecus Date: 2009-09-27
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70596 From: gualterus_graecus Date: 2009-09-27
Subject: Re: Early Christian Syncretism 2
Group: Nova-Roma Message: 70597 From: gualterus_graecus Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70598 From: Nero Date: 2009-09-27
Subject: Re: Roman Glassware
Group: Nova-Roma Message: 70599 From: rory12001 Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70600 From: Nero Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70601 From: gualterus_graecus Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70602 From: rory12001 Date: 2009-09-27
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70603 From: Cato Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70604 From: rory12001 Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70605 From: gualterus_graecus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70606 From: Cato Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70607 From: gualterus_graecus Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70608 From: rory12001 Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70609 From: rory12001 Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70610 From: gualterus_graecus Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70611 From: rory12001 Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70612 From: Cato Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70613 From: gualterus_graecus Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70614 From: rory12001 Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70615 From: gualterus_graecus Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70616 From: Vladimir Popov Date: 2009-09-28
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Group: Nova-Roma Message: 70617 From: Vladimir Date: 2009-09-28
Subject: Help to preserve the biggest archaeological site in North Bulgaria
Group: Nova-Roma Message: 70618 From: Kirsteen Wright Date: 2009-09-28
Subject: Re: Roman Glassware
Group: Nova-Roma Message: 70619 From: Publius Ullerius Stephanus Venator Date: 2009-09-28
Subject: Re: Pots and Kettles
Group: Nova-Roma Message: 70620 From: Steve Moore Date: 2009-09-28
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN
Group: Nova-Roma Message: 70621 From: Cato Date: 2009-09-28
Subject: a.d. IV Kal. Oct.
Group: Nova-Roma Message: 70622 From: Cn. Cornelius Lentulus Date: 2009-09-28
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN
Group: Nova-Roma Message: 70623 From: rory12001 Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70624 From: gualterus_graecus Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70625 From: Maxima Valeria Messallina Date: 2009-09-28
Subject: Roman Statues Found in Blue Grotto Cave
Group: Nova-Roma Message: 70626 From: Nova-Roma@yahoogroups.com Date: 2009-09-28
Subject: Posting rules in this Forum, 9/28/2009, 11:45 pm
Group: Nova-Roma Message: 70627 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Pots and Kettles
Group: Nova-Roma Message: 70628 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70629 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Roman Glassware
Group: Nova-Roma Message: 70630 From: Lucius Iulius Regulus Date: 2009-09-28
Subject: Roman Statues Found in Blue Grotto Cave
Group: Nova-Roma Message: 70631 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Group: Nova-Roma Message: 70632 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70633 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Skill sets PS: [Nova-Roma] Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70634 From: David Kling Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70635 From: David Kling Date: 2009-09-28
Subject: Re: Skill sets PS: [Nova-Roma] Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70636 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70637 From: gualterus_graecus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70638 From: gualterus_graecus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70639 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70640 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Skill sets PS: [Nova-Roma] Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70641 From: Cato Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70642 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70643 From: gualterus_graecus Date: 2009-09-28
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70644 From: Steve Moore Date: 2009-09-28
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN
Group: Nova-Roma Message: 70645 From: rory12001 Date: 2009-09-29
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70646 From: gualterus_graecus Date: 2009-09-29
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70647 From: rory12001 Date: 2009-09-29
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70648 From: gualterus_graecus Date: 2009-09-29
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70649 From: Robert Date: 2009-09-29
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70650 From: rory12001 Date: 2009-09-29
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70651 From: Kirsteen Wright Date: 2009-09-29
Subject: Re: Roman Statues Found in Blue Grotto Cave
Group: Nova-Roma Message: 70652 From: Cato Date: 2009-09-29
Subject: a.d. III Kal. Oct.
Group: Nova-Roma Message: 70653 From: Cn. Cornelius Lentulus Date: 2009-09-29
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN
Group: Nova-Roma Message: 70654 From: A. Sempronius Regulus Date: 2009-09-29
Subject: My Intellectual Bio NewTestament Studies
Group: Nova-Roma Message: 70655 From: Cn. Cornelius Lentulus Date: 2009-09-29
Subject: CORRECTION: RE: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI P
Group: Nova-Roma Message: 70656 From: Cn. Cornelius Lentulus Date: 2009-09-29
Subject: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70657 From: Cato Date: 2009-09-29
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70658 From: Gnaeus Equitius Marinus Date: 2009-09-29
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70659 From: A. Sempronius Regulus Date: 2009-09-29
Subject: Old Testament Criticism
Group: Nova-Roma Message: 70660 From: publiusalbucius Date: 2009-09-29
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70661 From: rory12001 Date: 2009-09-29
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70662 From: Cato Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70663 From: Steve Moore Date: 2009-09-30
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN
Group: Nova-Roma Message: 70664 From: QFabiusMaxmi@aol.com Date: 2009-09-30
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE...
Group: Nova-Roma Message: 70666 From: Cato Date: 2009-09-30
Subject: prid. Kal. Oct.
Group: Nova-Roma Message: 70667 From: petronius_dexter Date: 2009-09-30
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70668 From: petronius_dexter Date: 2009-09-30
Subject: Re: Notre Dame d'Athènes/was support YSEE and protest censorship in
Group: Nova-Roma Message: 70669 From: petronius_dexter Date: 2009-09-30
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Group: Nova-Roma Message: 70670 From: A. Sempronius Regulus Date: 2009-09-30
Subject: Re: [Nova-Roma] Re: Notre Dame d'Athènes/was support YSEE and prote
Group: Nova-Roma Message: 70671 From: A. Sempronius Regulus Date: 2009-09-30
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70672 From: rory12001 Date: 2009-09-30
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70673 From: Nero Date: 2009-09-30
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70674 From: Cato Date: 2009-09-30
Subject: Re: Notre Dame d'Athènes/was support YSEE and protest censorship in
Group: Nova-Roma Message: 70675 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70676 From: Cato Date: 2009-09-30
Subject: Re: Early Christian Syncretism 1
Group: Nova-Roma Message: 70677 From: petronius_dexter Date: 2009-09-30
Subject: Re: Notre Dame d'Athènes/was support YSEE and protest censorship in
Group: Nova-Roma Message: 70678 From: Kirsteen Wright Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70679 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70680 From: Vladimir Popov Date: 2009-09-30
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Group: Nova-Roma Message: 70681 From: rory12001 Date: 2009-09-30
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Group: Nova-Roma Message: 70682 From: rory12001 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70683 From: Cato Date: 2009-09-30
Subject: Re: Notre Dame d'Athènes/was support YSEE and protest censorship in
Group: Nova-Roma Message: 70684 From: Cato Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70685 From: Kirsteen Wright Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70686 From: rory12001 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70687 From: Kirsteen Wright Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70688 From: Vladimir Popov Date: 2009-09-30
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Group: Nova-Roma Message: 70689 From: Nero Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70690 From: Cato Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70691 From: gualterus_graecus Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70692 From: livia_plauta Date: 2009-09-30
Subject: Apollonius of Tyana and book sale (was: Re: Early Christian Syncreti
Group: Nova-Roma Message: 70693 From: livia_plauta Date: 2009-09-30
Subject: Nero's Cenatio Rotunda found on the Palatine
Group: Nova-Roma Message: 70694 From: Cato Date: 2009-09-30
Subject: Re: Nero's Cenatio Rotunda found on the Palatine
Group: Nova-Roma Message: 70695 From: livia_plauta Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70696 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70697 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70698 From: Cato Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70699 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70700 From: Kirsteen Wright Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70701 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70702 From: Nero Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70703 From: Cato Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70704 From: Cato Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70705 From: Kirsteen Wright Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Group: Nova-Roma Message: 70706 From: Gnaeus Equitius Marinus Date: 2009-09-30
Subject: Reminder
Group: Nova-Roma Message: 70707 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!



Group: Nova-Roma Message: 70529 From: Cato Date: 2009-09-26
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BUL
Cato Cornelio Lentulo sal.

Salve.

With respect, Cornelius Lentulus, you have simply said in different words what the edict already says. Governor Potitus believes that the effect of the edict itself is outside the realm of the consuls' authority.

I believe that the question is: under our law, where are the consuls given the authority to appoint people to positions like praefectus, when the lex oppidia's clause regarding areas sine provinciis together with the general authority over provincial affairs given to the Senate seem to indicate that they should not?

Vale,

Cato




--- In Nova-Roma@yahoogroups.com, "Cn. Cornelius Lentulus" <cn_corn_lent@...> wrote:
>
>
> Lentulus Potito sal.
>
> This edict is not creating a new province, and it is not appointing a governor.
>
> This edict is simply appointing a special member of the consular staff to organize the work in Bulgaria for the hope of a province in the future, and as such, he is under the consuls' authority. The praefectus is a prolonged hand of the consuls.
>
>
> --- Sab 26/9/09, Steve Moore <astrobear@...> ha scritto:
>
> Da: Steve Moore <astrobear@...>
> Oggetto: RE: [Nova-Roma] EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> A: Nova-Roma@yahoogroups.com
> Data: Sabato 26 settembre 2009, 13:26
>
>
>
>
>
>
>  
>
>
>
>
>
>
>
>
>
>
>
>
>
> M. Valerius Potitus omnibus SPD.
>
>  
>
> I recently returned from an extended
> vacation, and I am now reviewing my emails.
>
>  
>
> I am pleased to see that there is more
> local activity going on in Bulgaria .
> I am a strong supporter of local activity, as evidenced by my work in the
> Oppidum Fluminis Gilae in Arizona (USA).
>
>  
>
> At the same time, I find the edict issued
> by the Consuls on Sept. 15 to fall outside the law and practice of Nova Roma.
>
>  
>
> The Constitution (Article V.C) says that
> provinces are set up by the Senate, and the governors of the provinces are
> appointed by the Senate. See also the provision in Lex Fabia de oppidis et municipiis,
> 3.1.7: “In countries sine provinciis, the Senate may appoint a
> representative to act in a governor’s stead.”
>
>  
>
> On the other hand, the Constitution
> (Article IV.A.2) does not mention any authority granted to the Consuls to
> appoint regional authorities.
>
>  
>
> It is true that Article IV.A.2.b says that
> the Consuls have the power, “To issue those edicta (edicts) necessary to
> engage in those tasks which advance the mission and function of Nova Roma…”
> It is clear that establishing a regional authority in an area such as Bulgaria will
> advance the mission and function of Nova Roma. Also, it is is clear that the
> edict empowers A. Vitellius Celsus to organize a province in Bulgaria , which
> would (I assume) be presented to the Senate for their approval. From this
> perspective, I believe the Consuls have acted in good faith to advance Nova
> Roma.
>
>  
>
> However, the Constitution and laws of Nova
> Roma clearly place the responsibility for appointing regional authorities with
> the Senate. Those regional authorities are responsible for executing the
> instructions of the Senate, not the Consuls (as in the edict), and for
> reporting directly to the Senate, not the Consuls.
>
>  
>
> This edict, however well-intentioned it
> may be, is a violation of the Constitution and laws of Nova Roma. Since it is
> too late for me to call for intercessio by the Tribunes, I ask that the Senate appoint
> A. Vitellius Celsus as “a representative to act in a governor’s
> stead”, and I ask that the Consuls withdraw this edict.
>
>  
>
> Valete,
>
> M. Valerius Potitus
>
> Legatus pro Praetor , America
> Austroccidentalis
>
>  
>
>  
>
>
>
>
>
>
>
>
>
> From:
> Nova-Roma@yahoogrou ps.com [mailto:Nova- Roma@yahoogroups .com] On Behalf Of M.C.C.
>
> Sent: Tuesday, September 15, 2009
> 12:20 AM
>
> To: Nova-Roma@yahoogrou ps.com;
> NovaRoma-Announce@ yahoogroups. com
>
> Subject: [Nova-Roma] EDICTUM
> CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
>
>
>
>  
>
>  
>
>
>
>
>
>
>
>
>
> EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
> ROMANAE IN BULGARIA
>
>
>
> M. Curiatius Complutensis et M. Iulius Severus consules: patribus matribusque
> conscriptis, Senatui Populoque Novo Romano, Quiritibus, et
>
> Omnibus S.P.D.
>
>
>
> 1. We hereby appoint A. Vitellius Celsus as Praefectus Rei Publicae Novae
> Romanae in Bulgaria
> (Consular Prefect of the Nova Roman Republic
> in Bulgaria ) to officially
> represent the Nova Roman Republic
> and its Consuls in Bulgaria
> where there is no Nova Roman province currently.
>
>
>
> 2. The Praefectus' job includes
>
> a) representing Nova Roma under the authority and control of the Consuls until
> a province is created in that country;
>
> b) leading the job of organizing a Nova Roman province in Bulgaria ;
>
> c) representing and administering all Nova Roman citizens in Bulgaria ;
>
> d) executing all instructions given by the Consuls;
>
> e) reporting about and being responsible for all activities of Nova Roma in Bulgaria
> directly to the Consuls.
>
>
>
> 3. This edict takes effect immediately.
>
>
>
> Datum a. d. XVII Kal. Oct. M. Curiatio M. Iulio consulibus.
>
Group: Nova-Roma Message: 70530 From: rory12001 Date: 2009-09-26
Subject: Re: Religion
Maior Aureliano sal;
I remember your post about how you received very definite signs, Aureliane, but the whole story is very impressive and inspiring!

When I was flying to the Conventus, I looked out the window and saw two very distinct lightening strikes - real fulmen. Always a nervous flyer I almost had a heart attack.
Later when I spoke with Piscinus, he asked me what side they were on; left! So that was fabulous sign from Iuppiter Optimus Maximus, and I knew the Conventus would be great.

The weather for the day I was to fly home was predicted stormy, Two days before I asked Iuppiter OM to grant me clear skies for flying. The skies were crystal clear and I arrived early.

I rarely write about my personal experiences, but perhaps this is wrong as it gives people an idea that we don't have them.

I also had a dream where Bona Dea came to me. This was quite a surprise as I was closer to Fortuna and Venus. In fact, in the dream I at first thought the goddess was Fortuna herself. So now I am devoted to her.
optime vale
Maior


>
> Salve John,
>
>.
>
> Earlier this year, during the troubles over the censorial election, I took the auspices during a period before sunset. My question dealt with whether I should continue certain actions or stop. After the usual preparations, I took my seat & defined my celestial templum. I watched a powerful thunderstorm literally build up before my eyes, the wind moving hardly at all, and then (I kid you not) hundreds of lightning flashes and thunder strikes with hardly a drop of rain. So many I quickly lost count but learned the next day that there had been a couple of thousand lightning strikes in the north central Tennessee area. I have never, ever had Iuppiter or Summanus provide a clearer answer to a question. The odd thing was that during the experience, it never occurred to me that it was an incredibly stupid thing to be sitting outside during that kind of storm. I was just so caught up in the moment.
>
> I have taken the auspices no more than twenty or so times since 2006 and most of the time they have usually been neither strongly positive or negative. There were few that were especially memorable but the intensity of those two experiences are going to stay with me.
>
> Learning to perform the rituals of the sacra correctly and without effort allows the mind, the body, and the spirit to be able to open oneself to the experience. Whether it is the simple satisfaction of a ritus done correctly without incident so as to connect with our Roman forebears or the intense feelings generated by Dii Immortales when answering our offerings and prayers via the numen.
>
> Vale.
>
> Aureliane
>
> --- In Nova-Roma@yahoogroups.com, "John Citron" <johnnormancitron@> wrote:
> >
> > It's quite amazing to listen to everyone here talk about the various technical aspects of the Religio, how it should be administered, observed, and maintained.
> >
> > There's talk of orthopraxy, orthodoxy, reconstruction, law, theory, etc.. Fascinating!
> >
> > But it is quite sad that there is never any talk of the emotional context of the religious experience.
> >
> > I don't hear any comment on the joy and ecstasy of performing the rites. No talk about the desire to be connected to the divine. No discussion of the elevation of the consciousness as one tries to contemplate the gods.
> >
> > All that I hear being said is cold, clinical, and without spiritual depth. Religion, any religion, cannot exist in the absence of those aspects.
> >
>
Group: Nova-Roma Message: 70531 From: Cn. Cornelius Lentulus Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Lentulus Catoni sal.

It's a debate on words/titles? A consul (or even a simple citizen) can work towards the goal of creating a province -- just like this A. Vitellius did so far for months. The consuls certainly HAVE the power to do this.

Now the questions is if they are allowed to delegate this job to others so that they help them.

The answer is yes. A consul can delegate his work as any other magistrate can. All magistrates can delegate their work to appointed officials who help them.

You are right that the control over provinces is given to the senate. But we aren't talking about provinces. We are talking about a group of Bulgarian people who contacted the consuls to ask them if they could work under consular authority for creating a Thracia province in the future.

Yes, the consuls can appoint anybody to be under their authority, so they appointed Vitellius. The title has to be praefectus because of the nature of the job. It would be idiocy to call a leader of such a project "accensus" - but the status of the title bearer is the same as of an accensus. Consuls also appoint Wikimagistri since 2006 - an office nowhere described in the constitution, and they also appoint other offices, commissionaries,  and committee members. It is not a criterion for being legal "to be in the constitution".



--- Sab 26/9/09, Cato <catoinnyc@...> ha scritto:

Da: Cato <catoinnyc@...>
Oggetto: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
A: Nova-Roma@yahoogroups.com
Data: Sabato 26 settembre 2009, 22:37

 

Cato Cornelio Lentulo sal.

Salve.

With respect, Cornelius Lentulus, you have simply said in different words what the edict already says. Governor Potitus believes that the effect of the edict itself is outside the realm of the consuls' authority.

I believe that the question is: under our law, where are the consuls given the authority to appoint people to positions like praefectus, when the lex oppidia's clause regarding areas sine provinciis together with the general authority over provincial affairs given to the Senate seem to indicate that they should not?

Vale,

Cato

--- In Nova-Roma@yahoogrou ps.com, "Cn. Cornelius Lentulus" <cn_corn_lent@ ...> wrote:
>
>
> Lentulus Potito sal.
>
> This edict is not creating a new province, and it is not appointing a governor.
>
> This edict is simply appointing a special member of the consular staff to organize the work in Bulgaria for the hope of a province in the future, and as such, he is under the consuls' authority. The praefectus is a prolonged hand of the consuls.
>
>
> --- Sab 26/9/09, Steve Moore <astrobear@. ..> ha scritto:
>
> Da: Steve Moore <astrobear@. ..>
> Oggetto: RE: [Nova-Roma] EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> A: Nova-Roma@yahoogrou ps.com
> Data: Sabato 26 settembre 2009, 13:26
>
>
>
>
>
>
>  
>
>
>
>
>
>
>
>
>
>
>
>
>
> M. Valerius Potitus omnibus SPD.
>
>  
>
> I recently returned from an extended
> vacation, and I am now reviewing my emails.
>
>  
>
> I am pleased to see that there is more
> local activity going on in Bulgaria .
> I am a strong supporter of local activity, as evidenced by my work in the
> Oppidum Fluminis Gilae in Arizona (USA).
>
>  
>
> At the same time, I find the edict issued
> by the Consuls on Sept. 15 to fall outside the law and practice of Nova Roma.
>
>  
>
> The Constitution (Article V.C) says that
> provinces are set up by the Senate, and the governors of the provinces are
> appointed by the Senate. See also the provision in Lex Fabia de oppidis et municipiis,
> 3.1.7: “In countries sine provinciis, the Senate may appoint a
> representative to act in a governor’s stead.”
>
>  
>
> On the other hand, the Constitution
> (Article IV.A.2) does not mention any authority granted to the Consuls to
> appoint regional authorities.
>
>  
>
> It is true that Article IV.A.2.b says that
> the Consuls have the power, “To issue those edicta (edicts) necessary to
> engage in those tasks which advance the mission and function of Nova Roma…”
> It is clear that establishing a regional authority in an area such as Bulgaria will
> advance the mission and function of Nova Roma. Also, it is is clear that the
> edict empowers A. Vitellius Celsus to organize a province in Bulgaria , which
> would (I assume) be presented to the Senate for their approval. From this
> perspective, I believe the Consuls have acted in good faith to advance Nova
> Roma.
>
>  
>
> However, the Constitution and laws of Nova
> Roma clearly place the responsibility for appointing regional authorities with
> the Senate. Those regional authorities are responsible for executing the
> instructions of the Senate, not the Consuls (as in the edict), and for
> reporting directly to the Senate, not the Consuls.
>
>  
>
> This edict, however well-intentioned it
> may be, is a violation of the Constitution and laws of Nova Roma. Since it is
> too late for me to call for intercessio by the Tribunes, I ask that the Senate appoint
> A. Vitellius Celsus as “a representative to act in a governor’s
> stead”, and I ask that the Consuls withdraw this edict.
>
>  
>
> Valete,
>
> M. Valerius Potitus
>
> Legatus pro Praetor , America
> Austroccidentalis
>
>  
>
>  
>
>
>
>
>
>
>
>
>
> From:
> Nova-Roma@yahoogrou ps.com [mailto:Nova- Roma@yahoogroups .com] On Behalf Of M.C.C.
>
> Sent: Tuesday, September 15, 2009
> 12:20 AM
>
> To: Nova-Roma@yahoogrou ps.com;
> NovaRoma-Announce@ yahoogroups. com
>
> Subject: [Nova-Roma] EDICTUM
> CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
>
>
>
>  
>
>  
>
>
>
>
>
>
>
>
>
> EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
> ROMANAE IN BULGARIA
>
>
>
> M. Curiatius Complutensis et M. Iulius Severus consules: patribus matribusque
> conscriptis, Senatui Populoque Novo Romano, Quiritibus, et
>
> Omnibus S.P.D.
>
>
>
> 1. We hereby appoint A. Vitellius Celsus as Praefectus Rei Publicae Novae
> Romanae in Bulgaria
> (Consular Prefect of the Nova Roman Republic
> in Bulgaria ) to officially
> represent the Nova Roman Republic
> and its Consuls in Bulgaria
> where there is no Nova Roman province currently.
>
>
>
> 2. The Praefectus' job includes
>
> a) representing Nova Roma under the authority and control of the Consuls until
> a province is created in that country;
>
> b) leading the job of organizing a Nova Roman province in Bulgaria ;
>
> c) representing and administering all Nova Roman citizens in Bulgaria ;
>
> d) executing all instructions given by the Consuls;
>
> e) reporting about and being responsible for all activities of Nova Roma in Bulgaria
> directly to the Consuls.
>
>
>
> 3. This edict takes effect immediately.
>
>
>
> Datum a. d. XVII Kal. Oct. M. Curiatio M. Iulio consulibus.
>


Group: Nova-Roma Message: 70532 From: rory12001 Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Maior Lentulo sal:
amice this is great news. How was Svishtov? It's wonderful to see the start of an entire new province. Please send my greetings to the Thracii.
optime vale
Maior




> Lentulus Catoni sal.
>
> It's a debate on words/titles? A consul (or even a simple citizen) can work towards the goal of creating a province -- just like this A. Vitellius did so far for months. The consuls certainly HAVE the power to do this.
>
> Now the questions is if they are allowed to delegate this job to others so that they help them.
>
> The answer is yes. A consul can delegate his work as any other magistrate can. All magistrates can delegate their work to appointed officials who help them.
>
> You are right that the control over provinces is given to the senate. But we aren't talking about provinces. We are talking about a group of Bulgarian people who contacted the consuls to ask them if they could work under consular authority for creating a Thracia province in the future.
>
> Yes, the consuls can appoint anybody to be under their authority, so they appointed Vitellius. The title has to be praefectus because of the nature of the job. It would be idiocy to call a leader of such a project "accensus" - but the status of the title bearer is the same as of an accensus. Consuls also appoint Wikimagistri since 2006 - an office nowhere described in the constitution, and they also appoint other offices, commissionaries,  and committee members. It is not a criterion for being legal "to be in the constitution".
>
>
>
> --- Sab 26/9/09, Cato <catoinnyc@...> ha scritto:
>
> Da: Cato <catoinnyc@...>
> Oggetto: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> A: Nova-Roma@yahoogroups.com
> Data: Sabato 26 settembre 2009, 22:37
>
>
>
>
>
>
>  
>
>
>
>
>
> Cato Cornelio Lentulo sal.
>
>
>
> Salve.
>
>
>
> With respect, Cornelius Lentulus, you have simply said in different words what the edict already says. Governor Potitus believes that the effect of the edict itself is outside the realm of the consuls' authority.
>
>
>
> I believe that the question is: under our law, where are the consuls given the authority to appoint people to positions like praefectus, when the lex oppidia's clause regarding areas sine provinciis together with the general authority over provincial affairs given to the Senate seem to indicate that they should not?
>
>
>
> Vale,
>
>
>
> Cato
>
>
>
> --- In Nova-Roma@yahoogrou ps.com, "Cn. Cornelius Lentulus" <cn_corn_lent@ ...> wrote:
>
> >
>
> >
>
> > Lentulus Potito sal.
>
> >
>
> > This edict is not creating a new province, and it is not appointing a governor.
>
> >
>
> > This edict is simply appointing a special member of the consular staff to organize the work in Bulgaria for the hope of a province in the future, and as such, he is under the consuls' authority. The praefectus is a prolonged hand of the consuls.
>
> >
>
> >
>
> > --- Sab 26/9/09, Steve Moore <astrobear@ ..> ha scritto:
>
> >
>
> > Da: Steve Moore <astrobear@ ..>
>
> > Oggetto: RE: [Nova-Roma] EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
>
> > A: Nova-Roma@yahoogrou ps.com
>
> > Data: Sabato 26 settembre 2009, 13:26
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >  
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> > M. Valerius Potitus omnibus SPD.
>
> >
>
> >  
>
> >
>
> > I recently returned from an extended
>
> > vacation, and I am now reviewing my emails.
>
> >
>
> >  
>
> >
>
> > I am pleased to see that there is more
>
> > local activity going on in Bulgaria .
>
> > I am a strong supporter of local activity, as evidenced by my work in the
>
> > Oppidum Fluminis Gilae in Arizona (USA).
>
> >
>
> >  
>
> >
>
> > At the same time, I find the edict issued
>
> > by the Consuls on Sept. 15 to fall outside the law and practice of Nova Roma.
>
> >
>
> >  
>
> >
>
> > The Constitution (Article V.C) says that
>
> > provinces are set up by the Senate, and the governors of the provinces are
>
> > appointed by the Senate. See also the provision in Lex Fabia de oppidis et municipiis,
>
> > 3.1.7: “In countries sine provinciis, the Senate may appoint a
>
> > representative to act in a governor’s stead.”
>
> >
>
> >  
>
> >
>
> > On the other hand, the Constitution
>
> > (Article IV.A.2) does not mention any authority granted to the Consuls to
>
> > appoint regional authorities.
>
> >
>
> >  
>
> >
>
> > It is true that Article IV.A.2.b says that
>
> > the Consuls have the power, “To issue those edicta (edicts) necessary to
>
> > engage in those tasks which advance the mission and function of Nova Roma…”
>
> > It is clear that establishing a regional authority in an area such as Bulgaria will
>
> > advance the mission and function of Nova Roma. Also, it is is clear that the
>
> > edict empowers A. Vitellius Celsus to organize a province in Bulgaria , which
>
> > would (I assume) be presented to the Senate for their approval. From this
>
> > perspective, I believe the Consuls have acted in good faith to advance Nova
>
> > Roma.
>
> >
>
> >  
>
> >
>
> > However, the Constitution and laws of Nova
>
> > Roma clearly place the responsibility for appointing regional authorities with
>
> > the Senate. Those regional authorities are responsible for executing the
>
> > instructions of the Senate, not the Consuls (as in the edict), and for
>
> > reporting directly to the Senate, not the Consuls.
>
> >
>
> >  
>
> >
>
> > This edict, however well-intentioned it
>
> > may be, is a violation of the Constitution and laws of Nova Roma. Since it is
>
> > too late for me to call for intercessio by the Tribunes, I ask that the Senate appoint
>
> > A. Vitellius Celsus as “a representative to act in a governor’s
>
> > stead”, and I ask that the Consuls withdraw this edict.
>
> >
>
> >  
>
> >
>
> > Valete,
>
> >
>
> > M. Valerius Potitus
>
> >
>
> > Legatus pro Praetor , America
>
> > Austroccidentalis
>
> >
>
> >  
>
> >
>
> >  
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> > From:
>
> > Nova-Roma@yahoogrou ps.com [mailto:Nova- Roma@yahoogroups .com] On Behalf Of M.C.C.
>
> >
>
> > Sent: Tuesday, September 15, 2009
>
> > 12:20 AM
>
> >
>
> > To: Nova-Roma@yahoogrou ps.com;
>
> > NovaRoma-Announce@ yahoogroups. com
>
> >
>
> > Subject: [Nova-Roma] EDICTUM
>
> > CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
>
> >
>
> >
>
> >
>
> >  
>
> >
>
> >  
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> > EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
>
> > ROMANAE IN BULGARIA
>
> >
>
> >
>
> >
>
> > M. Curiatius Complutensis et M. Iulius Severus consules: patribus matribusque
>
> > conscriptis, Senatui Populoque Novo Romano, Quiritibus, et
>
> >
>
> > Omnibus S.P.D.
>
> >
>
> >
>
> >
>
> > 1. We hereby appoint A. Vitellius Celsus as Praefectus Rei Publicae Novae
>
> > Romanae in Bulgaria
>
> > (Consular Prefect of the Nova Roman Republic
>
> > in Bulgaria ) to officially
>
> > represent the Nova Roman Republic
>
> > and its Consuls in Bulgaria
>
> > where there is no Nova Roman province currently.
>
> >
>
> >
>
> >
>
> > 2. The Praefectus' job includes
>
> >
>
> > a) representing Nova Roma under the authority and control of the Consuls until
>
> > a province is created in that country;
>
> >
>
> > b) leading the job of organizing a Nova Roman province in Bulgaria ;
>
> >
>
> > c) representing and administering all Nova Roman citizens in Bulgaria ;
>
> >
>
> > d) executing all instructions given by the Consuls;
>
> >
>
> > e) reporting about and being responsible for all activities of Nova Roma in Bulgaria
>
> > directly to the Consuls.
>
> >
>
> >
>
> >
>
> > 3. This edict takes effect immediately.
>
> >
>
> >
>
> >
>
> > Datum a. d. XVII Kal. Oct. M. Curiatio M. Iulio consulibus.
>
> >
>
Group: Nova-Roma Message: 70533 From: Steve Moore Date: 2009-09-26
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BUL

M. Valerius Potitus Cn. Cornelio Lentulo C. Equitio Cato omnibus SPD.

 

I want to be clear and repeat that I believe all parties involved have acted in good faith for the advancement of Nova Roma in Bulgaria . I am not questioning the good intentions of the Bulgarians or the Consuls.

 

My point is that the Senate (by virtue of the Constitution and law of Nova Roma) is the appropriate authority for regional authorities (of whatever title). This does not fall under the authority of the Consuls. A group of citizens in a geographical area that is “sine provinciis” should request leadership from the Senate.

 

All I am asking is that the Consuls call the Senate, so that the Senate can appoint Celsus. Once that is done, the Consuls can withdraw their edict (which will expire at the end of the year anyway). Celsus will then be responsible to the Senate, in accordance with the Constitution and the law, and the formation of a province in Bulgaria can proceed.

 

 

 


From: Nova-Roma@yahoogroups.com [mailto: Nova-Roma@yahoogroups.com ] On Behalf Of Cn. Cornelius Lentulus
Sent: Saturday, September 26, 2009 1:59 PM
To: Nova-Roma@yahoogroups.com
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA

 

 

Lentulus Catoni sal.

It's a debate on words/titles? A consul (or even a simple citizen) can work towards the goal of creating a province -- just like this A. Vitellius did so far for months. The consuls certainly HAVE the power to do this.

Now the questions is if they are allowed to delegate this job to others so that they help them.

The answer is yes. A consul can delegate his work as any other magistrate can. All magistrates can delegate their work to appointed officials who help them.

You are right that the control over provinces is given to the senate. But we aren't talking about provinces. We are talking about a group of Bulgarian people who contacted the consuls to ask them if they could work under consular authority for creating a Thracia province in the future.

Yes, the consuls can appoint anybody to be under their authority, so they appointed Vitellius. The title has to be praefectus because of the nature of the job. It would be idiocy to call a leader of such a project "accensus" - but the status of the title bearer is the same as of an accensus. Consuls also appoint Wikimagistri since 2006 - an office nowhere described in the constitution, and they also appoint other offices, commissionaries,  and committee members. It is not a criterion for being legal "to be in the constitution" .



--- Sab 26/9/09, Cato < catoinnyc@gmail. com > ha scritto:


Da: Cato < catoinnyc@gmail. com >
Oggetto: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
A: Nova-Roma@yahoogrou ps.com
Data: Sabato 26 settembre 2009, 22:37

 

Cato Cornelio Lentulo sal.

Salve.

With respect, Cornelius Lentulus, you have simply said in different words what the edict already says. Governor Potitus believes that the effect of the edict itself is outside the realm of the consuls' authority.

I believe that the question is: under our law, where are the consuls given the authority to appoint people to positions like praefectus, when the lex oppidia's clause regarding areas sine provinciis together with the general authority over provincial affairs given to the Senate seem to indicate that they should not?

Vale,

Cato

--- In Nova-Roma@yahoogrou ps.com, "Cn. Cornelius Lentulus" <cn_corn_lent@ ...> wrote:

>
>
> Lentulus Potito sal.
>
> This edict is not creating a new province, and it is not appointing a
governor.
>
> This edict is simply appointing a special member of the consular staff
to organize the work in Bulgaria for the hope of a province in the future, and as such, he is under the consuls' authority. The praefectus is a prolonged hand of the consuls.
>
>
> --- Sab 26/9/09, Steve Moore <astrobear@. ..> ha scritto:
>
> Da: Steve Moore <astrobear@. ..>
> Oggetto: RE: [Nova-Roma] EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE
NOVAE ROMANAE IN BULGARIA
> A:
ymailto="mailto:Nova-Roma%40yahoogroups.com">Nova-Roma@yahoogrou ps.com
> Data: Sabato 26 settembre 2009, 13:26
>
>
>
>
>
>
>  
>
>
>
>
>
>
>
>
>
>
>
>
>
> M. Valerius Potitus omnibus SPD.
>
>  
>
> I recently returned from an extended
> vacation, and I am now reviewing my emails.
>
>  
>
> I am pleased to see that there is more
> local activity going on in
w:st="on">Bulgaria .
> I am a strong supporter of local activity, as evidenced by my work in
the
> Oppidum Fluminis Gilae in Arizona (
w:st="on"> USA ).
>
>  
>
> At the same time, I find the edict issued
> by the Consuls on Sept. 15 to fall outside the law and practice of Nova
Roma.
>
>  
>
> The Constitution (Article V.C) says that
> provinces are set up by the Senate, and the governors of the provinces
are
> appointed by the Senate. See also the provision in Lex Fabia de oppidis
et municipiis,
> 3.1.7: “In countries sine provinciis, the Senate may appoint a
> representative to act in a governor’s stead.”
>
>  
>
> On the other hand, the Constitution
> (Article IV.A.2) does not mention any authority granted to the Consuls
to
> appoint regional authorities.
>
>  
>
> It is true that Article IV.A.2.b says that
> the Consuls have the power, “To issue those edicta (edicts)
necessary to
> engage in those tasks which advance the mission and function of Nova
Roma…”
> It is clear that establishing a regional authority in an area such as
w:st="on"> Bulgaria will
> advance the mission and function of Nova Roma. Also, it is is clear that
the
> edict empowers A. Vitellius Celsus to organize a province in
w:st="on"> Bulgaria , which
> would (I assume) be presented to the Senate for their approval. From
this
> perspective, I believe the Consuls have acted in good faith to advance
Nova
> Roma.
>
>  
>
> However, the Constitution and laws of Nova
> Roma clearly place the responsibility for appointing regional
authorities with
> the Senate. Those regional authorities are responsible for executing the
> instructions of the Senate, not the Consuls (as in the edict), and for
> reporting directly to the Senate, not the Consuls.
>
>  
>
> This edict, however well-intentioned it
> may be, is a violation of the Constitution and laws of Nova Roma. Since
it is
> too late for me to call for intercessio by the Tribunes, I ask that the
Senate appoint
> A. Vitellius Celsus as “a representative to act in a
governor’s
> stead”, and I ask that the Consuls withdraw this edict.
>
>  
>
> Valete,
>
> M. Valerius Potitus
>
> Legatus pro Praetor
, America
> Austroccidentalis
>
>  
>
>  
>
>
>
>
>
>
>
>
>
> From:
> Nova-Roma@yahoogrou ps.com [mailto:Nova- Roma@yahoogroups .com] On
Behalf Of M.C.C.
>
> Sent: Tuesday, September 15, 2009
> 12:20 AM
>
> To: Nova-Roma@yahoogrou ps.com;
> NovaRoma-Announce@ yahoogroups. com
>
> Subject: [Nova-Roma] EDICTUM
> CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN
w:st="on"> BULGARIA
>
>
>
>  
>
>  
>
>
>
>
>
>
>
>
>
> EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
> ROMANAE IN BULGARIA
>
>
>
> M. Curiatius Complutensis et M. Iulius Severus consules: patribus
matribusque
> conscriptis, Senatui Populoque Novo Romano, Quiritibus, et
>
> Omnibus S.P.D.
>
>
>
> 1. We hereby appoint A. Vitellius Celsus as Praefectus Rei Publicae
Novae
> Romanae in Bulgaria
> (Consular Prefect of the Nova
w:st="on">Roman Republic
> in Bulgaria
) to officially
> represent the Nova
w:st="on">Roman Republic
> and its Consuls in Bulgaria
> where there is no Nova Roman province currently.
>
>
>
> 2. The Praefectus' job includes
>
> a) representing Nova Roma under the authority and control of the Consuls
until
> a province is created in that country;
>
> b) leading the job of organizing a Nova Roman province in
w:st="on"> Bulgaria ;
>
> c) representing and administering all Nova Roman citizens in
w:st="on"> Bulgaria ;
>
> d) executing all instructions given by the Consuls;
>
> e) reporting about and being responsible for all activities of Nova Roma
in Bulgaria
> directly to the Consuls.
>
>
>
> 3. This edict takes effect immediately.
>
>
>
> Datum a. d. XVII Kal. Oct. M. Curiatio M. Iulio consulibus.
>

 

Group: Nova-Roma Message: 70534 From: Cato Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Cato Cornelio Lentulo sal.

Salve.

As Governor Potitus has written, this is not a matter for creating discord, it is simply a matter of correct process under the law. We are a Respublica bound by our own law.

Yes, "words/titles" do mean something, which is why we have them. If they meant nothing, I could start issuing edicta tomorrow. Just imagine your horror at that :)

Now I am interested in finding out where the consuls draw this power from *under our law*, not simply because they think it's a good thing to do. This is a repeated refrain, Lentulus: just because the end result of an action is a *good* one does not mean that any means of obtaining that action is correct or legal.

The lex oppidia specifically gives the Senate authority over areas without a province ("sine provinciis"). I would simply like to know where in our law the consuls are given that authority instead.

Vale,

Cato




--- In Nova-Roma@yahoogroups.com, "Cn. Cornelius Lentulus" <cn_corn_lent@...> wrote:
>
> Lentulus Catoni sal.
>
> It's a debate on words/titles? A consul (or even a simple citizen) can work towards the goal of creating a province -- just like this A. Vitellius did so far for months. The consuls certainly HAVE the power to do this.
>
> Now the questions is if they are allowed to delegate this job to others so that they help them.
>
> The answer is yes. A consul can delegate his work as any other magistrate can. All magistrates can delegate their work to appointed officials who help them.
>
> You are right that the control over provinces is given to the senate. But we aren't talking about provinces. We are talking about a group of Bulgarian people who contacted the consuls to ask them if they could work under consular authority for creating a Thracia province in the future.
>
> Yes, the consuls can appoint anybody to be under their authority, so they appointed Vitellius. The title has to be praefectus because of the nature of the job. It would be idiocy to call a leader of such a project "accensus" - but the status of the title bearer is the same as of an accensus. Consuls also appoint Wikimagistri since 2006 - an office nowhere described in the constitution, and they also appoint other offices, commissionaries,  and committee members. It is not a criterion for being legal "to be in the constitution".
>
>
>
> --- Sab 26/9/09, Cato <catoinnyc@...> ha scritto:
>
> Da: Cato <catoinnyc@...>
> Oggetto: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> A: Nova-Roma@yahoogroups.com
> Data: Sabato 26 settembre 2009, 22:37
>
>
>
>
>
>
>  
>
>
>
>
>
> Cato Cornelio Lentulo sal.
>
>
>
> Salve.
>
>
>
> With respect, Cornelius Lentulus, you have simply said in different words what the edict already says. Governor Potitus believes that the effect of the edict itself is outside the realm of the consuls' authority.
>
>
>
> I believe that the question is: under our law, where are the consuls given the authority to appoint people to positions like praefectus, when the lex oppidia's clause regarding areas sine provinciis together with the general authority over provincial affairs given to the Senate seem to indicate that they should not?
>
>
>
> Vale,
>
>
>
> Cato
>
>
>
> --- In Nova-Roma@yahoogrou ps.com, "Cn. Cornelius Lentulus" <cn_corn_lent@ ...> wrote:
>
> >
>
> >
>
> > Lentulus Potito sal.
>
> >
>
> > This edict is not creating a new province, and it is not appointing a governor.
>
> >
>
> > This edict is simply appointing a special member of the consular staff to organize the work in Bulgaria for the hope of a province in the future, and as such, he is under the consuls' authority. The praefectus is a prolonged hand of the consuls.
>
> >
>
> >
>
> > --- Sab 26/9/09, Steve Moore <astrobear@ ..> ha scritto:
>
> >
>
> > Da: Steve Moore <astrobear@ ..>
>
> > Oggetto: RE: [Nova-Roma] EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
>
> > A: Nova-Roma@yahoogrou ps.com
>
> > Data: Sabato 26 settembre 2009, 13:26
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >  
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> > M. Valerius Potitus omnibus SPD.
>
> >
>
> >  
>
> >
>
> > I recently returned from an extended
>
> > vacation, and I am now reviewing my emails.
>
> >
>
> >  
>
> >
>
> > I am pleased to see that there is more
>
> > local activity going on in Bulgaria .
>
> > I am a strong supporter of local activity, as evidenced by my work in the
>
> > Oppidum Fluminis Gilae in Arizona (USA).
>
> >
>
> >  
>
> >
>
> > At the same time, I find the edict issued
>
> > by the Consuls on Sept. 15 to fall outside the law and practice of Nova Roma.
>
> >
>
> >  
>
> >
>
> > The Constitution (Article V.C) says that
>
> > provinces are set up by the Senate, and the governors of the provinces are
>
> > appointed by the Senate. See also the provision in Lex Fabia de oppidis et municipiis,
>
> > 3.1.7: “In countries sine provinciis, the Senate may appoint a
>
> > representative to act in a governor’s stead.”
>
> >
>
> >  
>
> >
>
> > On the other hand, the Constitution
>
> > (Article IV.A.2) does not mention any authority granted to the Consuls to
>
> > appoint regional authorities.
>
> >
>
> >  
>
> >
>
> > It is true that Article IV.A.2.b says that
>
> > the Consuls have the power, “To issue those edicta (edicts) necessary to
>
> > engage in those tasks which advance the mission and function of Nova Roma…”
>
> > It is clear that establishing a regional authority in an area such as Bulgaria will
>
> > advance the mission and function of Nova Roma. Also, it is is clear that the
>
> > edict empowers A. Vitellius Celsus to organize a province in Bulgaria , which
>
> > would (I assume) be presented to the Senate for their approval. From this
>
> > perspective, I believe the Consuls have acted in good faith to advance Nova
>
> > Roma.
>
> >
>
> >  
>
> >
>
> > However, the Constitution and laws of Nova
>
> > Roma clearly place the responsibility for appointing regional authorities with
>
> > the Senate. Those regional authorities are responsible for executing the
>
> > instructions of the Senate, not the Consuls (as in the edict), and for
>
> > reporting directly to the Senate, not the Consuls.
>
> >
>
> >  
>
> >
>
> > This edict, however well-intentioned it
>
> > may be, is a violation of the Constitution and laws of Nova Roma. Since it is
>
> > too late for me to call for intercessio by the Tribunes, I ask that the Senate appoint
>
> > A. Vitellius Celsus as “a representative to act in a governor’s
>
> > stead”, and I ask that the Consuls withdraw this edict.
>
> >
>
> >  
>
> >
>
> > Valete,
>
> >
>
> > M. Valerius Potitus
>
> >
>
> > Legatus pro Praetor , America
>
> > Austroccidentalis
>
> >
>
> >  
>
> >
>
> >  
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> > From:
>
> > Nova-Roma@yahoogrou ps.com [mailto:Nova- Roma@yahoogroups .com] On Behalf Of M.C.C.
>
> >
>
> > Sent: Tuesday, September 15, 2009
>
> > 12:20 AM
>
> >
>
> > To: Nova-Roma@yahoogrou ps.com;
>
> > NovaRoma-Announce@ yahoogroups. com
>
> >
>
> > Subject: [Nova-Roma] EDICTUM
>
> > CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
>
> >
>
> >
>
> >
>
> >  
>
> >
>
> >  
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> > EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
>
> > ROMANAE IN BULGARIA
>
> >
>
> >
>
> >
>
> > M. Curiatius Complutensis et M. Iulius Severus consules: patribus matribusque
>
> > conscriptis, Senatui Populoque Novo Romano, Quiritibus, et
>
> >
>
> > Omnibus S.P.D.
>
> >
>
> >
>
> >
>
> > 1. We hereby appoint A. Vitellius Celsus as Praefectus Rei Publicae Novae
>
> > Romanae in Bulgaria
>
> > (Consular Prefect of the Nova Roman Republic
>
> > in Bulgaria ) to officially
>
> > represent the Nova Roman Republic
>
> > and its Consuls in Bulgaria
>
> > where there is no Nova Roman province currently.
>
> >
>
> >
>
> >
>
> > 2. The Praefectus' job includes
>
> >
>
> > a) representing Nova Roma under the authority and control of the Consuls until
>
> > a province is created in that country;
>
> >
>
> > b) leading the job of organizing a Nova Roman province in Bulgaria ;
>
> >
>
> > c) representing and administering all Nova Roman citizens in Bulgaria ;
>
> >
>
> > d) executing all instructions given by the Consuls;
>
> >
>
> > e) reporting about and being responsible for all activities of Nova Roma in Bulgaria
>
> > directly to the Consuls.
>
> >
>
> >
>
> >
>
> > 3. This edict takes effect immediately.
>
> >
>
> >
>
> >
>
> > Datum a. d. XVII Kal. Oct. M. Curiatio M. Iulio consulibus.
>
> >
>
Group: Nova-Roma Message: 70535 From: Nero Date: 2009-09-26
Subject: Re: Religion
Salve,
LOL true.
Di Vos Incolumes Custodiant.
Nero



--- In Nova-Roma@yahoogroups.com, "Patrick O" <brotherpaganus@...> wrote:
>
> Just remember Nero that if you are drowning in the sea, please call upon Poseidon Soter for aid rather than Poseidon Hippias or He may drop a horse on you; which will not help you at all.
>
> Aureliane
>
> --- In Nova-Roma@yahoogroups.com, "Nero" <rikudemyx@> wrote:
> >
> > Salve,
> > A few days ago I received a post that the Religio was supposed to be a client-patron relationship and nothing more.
> > I responded with that I care,feel,and love the Gods. Truly and honestly say that I care deeply about my religion and I'm sure many other citizens feel the same.
> > They are why we are great, why Rome was great and why life flourishes on this planet, from a bracing thunderstorm to a crimson sunset, from the whale song of the deep to a simple cloud floating across the sky they are there and they are awesome. When walking through a dark alley one need have any fear for they are there. When you feel lost in life drowning in a sea of woes call to them and they will pull you out, cloth you, and give you shelter.
> > Everything that is great in our lives we owe to them.
> > Passion? I have a deep fire that roars within my soul for them.
> > They are holy.
> > They are sacred.
> > They are great.
> > They are our Gods.
> > Di Vos Incolumes Custodiant.
> > Nero
> >
> >
> >
> >
> >
> >
> >
> >
> > --- In Nova-Roma@yahoogroups.com, "John Citron" <johnnormancitron@> wrote:
> > >
> > > It's quite amazing to listen to everyone here talk about the various technical aspects of the Religio, how it should be administered, observed, and maintained.
> > >
> > > There's talk of orthopraxy, orthodoxy, reconstruction, law, theory, etc.. Fascinating!
> > >
> > > But it is quite sad that there is never any talk of the emotional context of the religious experience.
> > >
> > > I don't hear any comment on the joy and ecstasy of performing the rites. No talk about the desire to be connected to the divine. No discussion of the elevation of the consciousness as one tries to contemplate the gods.
> > >
> > > All that I hear being said is cold, clinical, and without spiritual depth. Religion, any religion, cannot exist in the absence of those aspects.
> > >
> >
>
Group: Nova-Roma Message: 70536 From: Vladimir Popov Date: 2009-09-26
Subject: Re: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE N
Salve, dear amice, at the last antiquity festival we done this /roman wedding called confaerratio/:
The participators;
The ritual;

Group: Nova-Roma Message: 70537 From: rory12001 Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Salvete;
it's typical behavior. Instead of being glad for a new real world event there is this obsession with petty legal analysis.

Romans respected law, and they were amateur lawyers but this is an entirely modern unroman fanatical attitude about 'obeying the law'.

Remember 'complete compliance'? We had to hear that idiocy all spring. Along with wire fraud, reporting NR to the Attorney General of Maine and what else...

that accomplished 0 for Nova Roma as a real life organization.

Maior




-- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@...> wrote:
>
> Cato Cornelio Lentulo sal.
>
> Salve.
>
> As Governor Potitus has written, this is not a matter for creating discord, it is simply a matter of correct process under the law. We are a Respublica bound by our own law.
>
> Yes, "words/titles" do mean something, which is why we have them. If they meant nothing, I could start issuing edicta tomorrow. Just imagine your horror at that :)
>
> Now I am interested in finding out where the consuls draw this power from *under our law*, not simply because they think it's a good thing to do. This is a repeated refrain, Lentulus: just because the end result of an action is a *good* one does not mean that any means of obtaining that action is correct or legal.
>
> The lex oppidia specifically gives the Senate authority over areas without a province ("sine provinciis"). I would simply like to know where in our law the consuls are given that authority instead.
>
> Vale,
>
> Cato
>
>
>
>
> --- In Nova-Roma@yahoogroups.com, "Cn. Cornelius Lentulus" <cn_corn_lent@> wrote:
> >
> > Lentulus Catoni sal.
> >
> > It's a debate on words/titles? A consul (or even a simple citizen) can work towards the goal of creating a province -- just like this A. Vitellius did so far for months. The consuls certainly HAVE the power to do this.
> >
> > Now the questions is if they are allowed to delegate this job to others so that they help them.
> >
> > The answer is yes. A consul can delegate his work as any other magistrate can. All magistrates can delegate their work to appointed officials who help them.
> >
> > You are right that the control over provinces is given to the senate. But we aren't talking about provinces. We are talking about a group of Bulgarian people who contacted the consuls to ask them if they could work under consular authority for creating a Thracia province in the future.
> >
> > Yes, the consuls can appoint anybody to be under their authority, so they appointed Vitellius. The title has to be praefectus because of the nature of the job. It would be idiocy to call a leader of such a project "accensus" - but the status of the title bearer is the same as of an accensus. Consuls also appoint Wikimagistri since 2006 - an office nowhere described in the constitution, and they also appoint other offices, commissionaries,  and committee members. It is not a criterion for being legal "to be in the constitution".
> >
> >
> >
> > --- Sab 26/9/09, Cato <catoinnyc@> ha scritto:
> >
> > Da: Cato <catoinnyc@>
> > Oggetto: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> > A: Nova-Roma@yahoogroups.com
> > Data: Sabato 26 settembre 2009, 22:37
> >
> >
> >
> >
> >
> >
> >  
> >
> >
> >
> >
> >
> > Cato Cornelio Lentulo sal.
> >
> >
> >
> > Salve.
> >
> >
> >
> > With respect, Cornelius Lentulus, you have simply said in different words what the edict already says. Governor Potitus believes that the effect of the edict itself is outside the realm of the consuls' authority.
> >
> >
> >
> > I believe that the question is: under our law, where are the consuls given the authority to appoint people to positions like praefectus, when the lex oppidia's clause regarding areas sine provinciis together with the general authority over provincial affairs given to the Senate seem to indicate that they should not?
> >
> >
> >
> > Vale,
> >
> >
> >
> > Cato
> >
> >
> >
> > --- In Nova-Roma@yahoogrou ps.com, "Cn. Cornelius Lentulus" <cn_corn_lent@ ...> wrote:
> >
> > >
> >
> > >
> >
> > > Lentulus Potito sal.
> >
> > >
> >
> > > This edict is not creating a new province, and it is not appointing a governor.
> >
> > >
> >
> > > This edict is simply appointing a special member of the consular staff to organize the work in Bulgaria for the hope of a province in the future, and as such, he is under the consuls' authority. The praefectus is a prolonged hand of the consuls.
> >
> > >
> >
> > >
> >
> > > --- Sab 26/9/09, Steve Moore <astrobear@ ..> ha scritto:
> >
> > >
> >
> > > Da: Steve Moore <astrobear@ ..>
> >
> > > Oggetto: RE: [Nova-Roma] EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> >
> > > A: Nova-Roma@yahoogrou ps.com
> >
> > > Data: Sabato 26 settembre 2009, 13:26
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >  
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > > M. Valerius Potitus omnibus SPD.
> >
> > >
> >
> > >  
> >
> > >
> >
> > > I recently returned from an extended
> >
> > > vacation, and I am now reviewing my emails.
> >
> > >
> >
> > >  
> >
> > >
> >
> > > I am pleased to see that there is more
> >
> > > local activity going on in Bulgaria .
> >
> > > I am a strong supporter of local activity, as evidenced by my work in the
> >
> > > Oppidum Fluminis Gilae in Arizona (USA).
> >
> > >
> >
> > >  
> >
> > >
> >
> > > At the same time, I find the edict issued
> >
> > > by the Consuls on Sept. 15 to fall outside the law and practice of Nova Roma.
> >
> > >
> >
> > >  
> >
> > >
> >
> > > The Constitution (Article V.C) says that
> >
> > > provinces are set up by the Senate, and the governors of the provinces are
> >
> > > appointed by the Senate. See also the provision in Lex Fabia de oppidis et municipiis,
> >
> > > 3.1.7: “In countries sine provinciis, the Senate may appoint a
> >
> > > representative to act in a governor’s stead.”
> >
> > >
> >
> > >  
> >
> > >
> >
> > > On the other hand, the Constitution
> >
> > > (Article IV.A.2) does not mention any authority granted to the Consuls to
> >
> > > appoint regional authorities.
> >
> > >
> >
> > >  
> >
> > >
> >
> > > It is true that Article IV.A.2.b says that
> >
> > > the Consuls have the power, “To issue those edicta (edicts) necessary to
> >
> > > engage in those tasks which advance the mission and function of Nova Roma…”
> >
> > > It is clear that establishing a regional authority in an area such as Bulgaria will
> >
> > > advance the mission and function of Nova Roma. Also, it is is clear that the
> >
> > > edict empowers A. Vitellius Celsus to organize a province in Bulgaria , which
> >
> > > would (I assume) be presented to the Senate for their approval. From this
> >
> > > perspective, I believe the Consuls have acted in good faith to advance Nova
> >
> > > Roma.
> >
> > >
> >
> > >  
> >
> > >
> >
> > > However, the Constitution and laws of Nova
> >
> > > Roma clearly place the responsibility for appointing regional authorities with
> >
> > > the Senate. Those regional authorities are responsible for executing the
> >
> > > instructions of the Senate, not the Consuls (as in the edict), and for
> >
> > > reporting directly to the Senate, not the Consuls.
> >
> > >
> >
> > >  
> >
> > >
> >
> > > This edict, however well-intentioned it
> >
> > > may be, is a violation of the Constitution and laws of Nova Roma. Since it is
> >
> > > too late for me to call for intercessio by the Tribunes, I ask that the Senate appoint
> >
> > > A. Vitellius Celsus as “a representative to act in a governor’s
> >
> > > stead”, and I ask that the Consuls withdraw this edict.
> >
> > >
> >
> > >  
> >
> > >
> >
> > > Valete,
> >
> > >
> >
> > > M. Valerius Potitus
> >
> > >
> >
> > > Legatus pro Praetor , America
> >
> > > Austroccidentalis
> >
> > >
> >
> > >  
> >
> > >
> >
> > >  
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > > From:
> >
> > > Nova-Roma@yahoogrou ps.com [mailto:Nova- Roma@yahoogroups .com] On Behalf Of M.C.C.
> >
> > >
> >
> > > Sent: Tuesday, September 15, 2009
> >
> > > 12:20 AM
> >
> > >
> >
> > > To: Nova-Roma@yahoogrou ps.com;
> >
> > > NovaRoma-Announce@ yahoogroups. com
> >
> > >
> >
> > > Subject: [Nova-Roma] EDICTUM
> >
> > > CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> >
> > >
> >
> > >
> >
> > >
> >
> > >  
> >
> > >
> >
> > >  
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > >
> >
> > > EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
> >
> > > ROMANAE IN BULGARIA
> >
> > >
> >
> > >
> >
> > >
> >
> > > M. Curiatius Complutensis et M. Iulius Severus consules: patribus matribusque
> >
> > > conscriptis, Senatui Populoque Novo Romano, Quiritibus, et
> >
> > >
> >
> > > Omnibus S.P.D.
> >
> > >
> >
> > >
> >
> > >
> >
> > > 1. We hereby appoint A. Vitellius Celsus as Praefectus Rei Publicae Novae
> >
> > > Romanae in Bulgaria
> >
> > > (Consular Prefect of the Nova Roman Republic
> >
> > > in Bulgaria ) to officially
> >
> > > represent the Nova Roman Republic
> >
> > > and its Consuls in Bulgaria
> >
> > > where there is no Nova Roman province currently.
> >
> > >
> >
> > >
> >
> > >
> >
> > > 2. The Praefectus' job includes
> >
> > >
> >
> > > a) representing Nova Roma under the authority and control of the Consuls until
> >
> > > a province is created in that country;
> >
> > >
> >
> > > b) leading the job of organizing a Nova Roman province in Bulgaria ;
> >
> > >
> >
> > > c) representing and administering all Nova Roman citizens in Bulgaria ;
> >
> > >
> >
> > > d) executing all instructions given by the Consuls;
> >
> > >
> >
> > > e) reporting about and being responsible for all activities of Nova Roma in Bulgaria
> >
> > > directly to the Consuls.
> >
> > >
> >
> > >
> >
> > >
> >
> > > 3. This edict takes effect immediately.
> >
> > >
> >
> > >
> >
> > >
> >
> > > Datum a. d. XVII Kal. Oct. M. Curiatio M. Iulio consulibus.
> >
> > >
> >
>
Group: Nova-Roma Message: 70538 From: rory12001 Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Salve;
Молодезц!
the photos are wonderful! I can read a bit the titles as I studied Russian. Congratulations for a wonderful event. Living Romanitas is what Nova Roma is all about.
bene vale in pacem deorum
M. Hortensia Maior

>
> Salve, dear amice, at the last antiquity festival we done this /roman wedding called confaerratio/:
> The participators;
> http://s46.radikal.ru/i111/0909/02/ee751aa3498b.jpg
> The ritual;
> http://www.visitsvishtov.com/2009/bg_gallery.html#den3
>
Group: Nova-Roma Message: 70539 From: Cato Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Cato Marcae Hortensiae sal.

Salve.

Typical behavior on your part: you cannot understand the idea that good things can happen AND the law can be obeyed. It's really not that hard. Just an ounce of familiarity with or comprehension of the law itself would work wonders.

Vale,

Cato



--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Salvete;
> it's typical behavior. Instead of being glad for a new real world event there is this obsession with petty legal analysis.
>
> Romans respected law, and they were amateur lawyers but this is an entirely modern unroman fanatical attitude about 'obeying the law'.
>
> Remember 'complete compliance'? We had to hear that idiocy all spring. Along with wire fraud, reporting NR to the Attorney General of Maine and what else...
>
> that accomplished 0 for Nova Roma as a real life organization.
>
> Maior
>
>
>
>
> -- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@> wrote:
> >
> > Cato Cornelio Lentulo sal.
> >
> > Salve.
> >
> > As Governor Potitus has written, this is not a matter for creating discord, it is simply a matter of correct process under the law. We are a Respublica bound by our own law.
> >
> > Yes, "words/titles" do mean something, which is why we have them. If they meant nothing, I could start issuing edicta tomorrow. Just imagine your horror at that :)
> >
> > Now I am interested in finding out where the consuls draw this power from *under our law*, not simply because they think it's a good thing to do. This is a repeated refrain, Lentulus: just because the end result of an action is a *good* one does not mean that any means of obtaining that action is correct or legal.
> >
> > The lex oppidia specifically gives the Senate authority over areas without a province ("sine provinciis"). I would simply like to know where in our law the consuls are given that authority instead.
> >
> > Vale,
> >
> > Cato
> >
> >
> >
> >
> > --- In Nova-Roma@yahoogroups.com, "Cn. Cornelius Lentulus" <cn_corn_lent@> wrote:
> > >
> > > Lentulus Catoni sal.
> > >
> > > It's a debate on words/titles? A consul (or even a simple citizen) can work towards the goal of creating a province -- just like this A. Vitellius did so far for months. The consuls certainly HAVE the power to do this.
> > >
> > > Now the questions is if they are allowed to delegate this job to others so that they help them.
> > >
> > > The answer is yes. A consul can delegate his work as any other magistrate can. All magistrates can delegate their work to appointed officials who help them.
> > >
> > > You are right that the control over provinces is given to the senate. But we aren't talking about provinces. We are talking about a group of Bulgarian people who contacted the consuls to ask them if they could work under consular authority for creating a Thracia province in the future.
> > >
> > > Yes, the consuls can appoint anybody to be under their authority, so they appointed Vitellius. The title has to be praefectus because of the nature of the job. It would be idiocy to call a leader of such a project "accensus" - but the status of the title bearer is the same as of an accensus. Consuls also appoint Wikimagistri since 2006 - an office nowhere described in the constitution, and they also appoint other offices, commissionaries,  and committee members. It is not a criterion for being legal "to be in the constitution".
> > >
> > >
> > >
> > > --- Sab 26/9/09, Cato <catoinnyc@> ha scritto:
> > >
> > > Da: Cato <catoinnyc@>
> > > Oggetto: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> > > A: Nova-Roma@yahoogroups.com
> > > Data: Sabato 26 settembre 2009, 22:37
> > >
> > >
> > >
> > >
> > >
> > >
> > >  
> > >
> > >
> > >
> > >
> > >
> > > Cato Cornelio Lentulo sal.
> > >
> > >
> > >
> > > Salve.
> > >
> > >
> > >
> > > With respect, Cornelius Lentulus, you have simply said in different words what the edict already says. Governor Potitus believes that the effect of the edict itself is outside the realm of the consuls' authority.
> > >
> > >
> > >
> > > I believe that the question is: under our law, where are the consuls given the authority to appoint people to positions like praefectus, when the lex oppidia's clause regarding areas sine provinciis together with the general authority over provincial affairs given to the Senate seem to indicate that they should not?
> > >
> > >
> > >
> > > Vale,
> > >
> > >
> > >
> > > Cato
> > >
> > >
> > >
> > > --- In Nova-Roma@yahoogrou ps.com, "Cn. Cornelius Lentulus" <cn_corn_lent@ ...> wrote:
> > >
> > > >
> > >
> > > >
> > >
> > > > Lentulus Potito sal.
> > >
> > > >
> > >
> > > > This edict is not creating a new province, and it is not appointing a governor.
> > >
> > > >
> > >
> > > > This edict is simply appointing a special member of the consular staff to organize the work in Bulgaria for the hope of a province in the future, and as such, he is under the consuls' authority. The praefectus is a prolonged hand of the consuls.
> > >
> > > >
> > >
> > > >
> > >
> > > > --- Sab 26/9/09, Steve Moore <astrobear@ ..> ha scritto:
> > >
> > > >
> > >
> > > > Da: Steve Moore <astrobear@ ..>
> > >
> > > > Oggetto: RE: [Nova-Roma] EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> > >
> > > > A: Nova-Roma@yahoogrou ps.com
> > >
> > > > Data: Sabato 26 settembre 2009, 13:26
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > > M. Valerius Potitus omnibus SPD.
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > > I recently returned from an extended
> > >
> > > > vacation, and I am now reviewing my emails.
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > > I am pleased to see that there is more
> > >
> > > > local activity going on in Bulgaria .
> > >
> > > > I am a strong supporter of local activity, as evidenced by my work in the
> > >
> > > > Oppidum Fluminis Gilae in Arizona (USA).
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > > At the same time, I find the edict issued
> > >
> > > > by the Consuls on Sept. 15 to fall outside the law and practice of Nova Roma.
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > > The Constitution (Article V.C) says that
> > >
> > > > provinces are set up by the Senate, and the governors of the provinces are
> > >
> > > > appointed by the Senate. See also the provision in Lex Fabia de oppidis et municipiis,
> > >
> > > > 3.1.7: “In countries sine provinciis, the Senate may appoint a
> > >
> > > > representative to act in a governor’s stead.”
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > > On the other hand, the Constitution
> > >
> > > > (Article IV.A.2) does not mention any authority granted to the Consuls to
> > >
> > > > appoint regional authorities.
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > > It is true that Article IV.A.2.b says that
> > >
> > > > the Consuls have the power, “To issue those edicta (edicts) necessary to
> > >
> > > > engage in those tasks which advance the mission and function of Nova Roma…”
> > >
> > > > It is clear that establishing a regional authority in an area such as Bulgaria will
> > >
> > > > advance the mission and function of Nova Roma. Also, it is is clear that the
> > >
> > > > edict empowers A. Vitellius Celsus to organize a province in Bulgaria , which
> > >
> > > > would (I assume) be presented to the Senate for their approval. From this
> > >
> > > > perspective, I believe the Consuls have acted in good faith to advance Nova
> > >
> > > > Roma.
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > > However, the Constitution and laws of Nova
> > >
> > > > Roma clearly place the responsibility for appointing regional authorities with
> > >
> > > > the Senate. Those regional authorities are responsible for executing the
> > >
> > > > instructions of the Senate, not the Consuls (as in the edict), and for
> > >
> > > > reporting directly to the Senate, not the Consuls.
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > > This edict, however well-intentioned it
> > >
> > > > may be, is a violation of the Constitution and laws of Nova Roma. Since it is
> > >
> > > > too late for me to call for intercessio by the Tribunes, I ask that the Senate appoint
> > >
> > > > A. Vitellius Celsus as “a representative to act in a governor’s
> > >
> > > > stead”, and I ask that the Consuls withdraw this edict.
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > > Valete,
> > >
> > > >
> > >
> > > > M. Valerius Potitus
> > >
> > > >
> > >
> > > > Legatus pro Praetor , America
> > >
> > > > Austroccidentalis
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > > From:
> > >
> > > > Nova-Roma@yahoogrou ps.com [mailto:Nova- Roma@yahoogroups .com] On Behalf Of M.C.C.
> > >
> > > >
> > >
> > > > Sent: Tuesday, September 15, 2009
> > >
> > > > 12:20 AM
> > >
> > > >
> > >
> > > > To: Nova-Roma@yahoogrou ps.com;
> > >
> > > > NovaRoma-Announce@ yahoogroups. com
> > >
> > > >
> > >
> > > > Subject: [Nova-Roma] EDICTUM
> > >
> > > > CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > >  
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > > EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
> > >
> > > > ROMANAE IN BULGARIA
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > > M. Curiatius Complutensis et M. Iulius Severus consules: patribus matribusque
> > >
> > > > conscriptis, Senatui Populoque Novo Romano, Quiritibus, et
> > >
> > > >
> > >
> > > > Omnibus S.P.D.
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > > 1. We hereby appoint A. Vitellius Celsus as Praefectus Rei Publicae Novae
> > >
> > > > Romanae in Bulgaria
> > >
> > > > (Consular Prefect of the Nova Roman Republic
> > >
> > > > in Bulgaria ) to officially
> > >
> > > > represent the Nova Roman Republic
> > >
> > > > and its Consuls in Bulgaria
> > >
> > > > where there is no Nova Roman province currently.
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > > 2. The Praefectus' job includes
> > >
> > > >
> > >
> > > > a) representing Nova Roma under the authority and control of the Consuls until
> > >
> > > > a province is created in that country;
> > >
> > > >
> > >
> > > > b) leading the job of organizing a Nova Roman province in Bulgaria ;
> > >
> > > >
> > >
> > > > c) representing and administering all Nova Roman citizens in Bulgaria ;
> > >
> > > >
> > >
> > > > d) executing all instructions given by the Consuls;
> > >
> > > >
> > >
> > > > e) reporting about and being responsible for all activities of Nova Roma in Bulgaria
> > >
> > > > directly to the Consuls.
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > > 3. This edict takes effect immediately.
> > >
> > > >
> > >
> > > >
> > >
> > > >
> > >
> > > > Datum a. d. XVII Kal. Oct. M. Curiatio M. Iulio consulibus.
> > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70540 From: rory12001 Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
To the Consules;
just ignore them, I've learned not to waste my time with their nonsense. Let them get a tribune.
Maior

and yes Cato I'm really impressed with all you've achieved in NR with your understanding of the law.

>
> Typical behavior on your part: you cannot understand the idea that good things can happen AND the law can be obeyed. It's really not that hard. Just an ounce of familiarity with or comprehension of the law itself would work wonders.
>
> Vale,
>
> Cato
>
>
>
> --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> > Salvete;
> > it's typical behavior. Instead of being glad for a new real world event there is this obsession with petty legal analysis.
> >
> > Romans respected law, and they were amateur lawyers but this is an entirely modern unroman fanatical attitude about 'obeying the law'.
> >
> > Remember 'complete compliance'? We had to hear that idiocy all spring. Along with wire fraud, reporting NR to the Attorney General of Maine and what else...
> >
> > that accomplished 0 for Nova Roma as a real life organization.
> >
> > Maior
> >
> >
> >
> >
> > -- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@> wrote:
> > >
> > > Cato Cornelio Lentulo sal.
> > >
> > > Salve.
> > >
> > > As Governor Potitus has written, this is not a matter for creating discord, it is simply a matter of correct process under the law. We are a Respublica bound by our own law.
> > >
> > > Yes, "words/titles" do mean something, which is why we have them. If they meant nothing, I could start issuing edicta tomorrow. Just imagine your horror at that :)
> > >
> > > Now I am interested in finding out where the consuls draw this power from *under our law*, not simply because they think it's a good thing to do. This is a repeated refrain, Lentulus: just because the end result of an action is a *good* one does not mean that any means of obtaining that action is correct or legal.
> > >
> > > The lex oppidia specifically gives the Senate authority over areas without a province ("sine provinciis"). I would simply like to know where in our law the consuls are given that authority instead.
> > >
> > > Vale,
> > >
> > > Cato
> > >
> > >
> > >
> > >
> > > --- In Nova-Roma@yahoogroups.com, "Cn. Cornelius Lentulus" <cn_corn_lent@> wrote:
> > > >
> > > > Lentulus Catoni sal.
> > > >
> > > > It's a debate on words/titles? A consul (or even a simple citizen) can work towards the goal of creating a province -- just like this A. Vitellius did so far for months. The consuls certainly HAVE the power to do this.
> > > >
> > > > Now the questions is if they are allowed to delegate this job to others so that they help them.
> > > >
> > > > The answer is yes. A consul can delegate his work as any other magistrate can. All magistrates can delegate their work to appointed officials who help them.
> > > >
> > > > You are right that the control over provinces is given to the senate. But we aren't talking about provinces. We are talking about a group of Bulgarian people who contacted the consuls to ask them if they could work under consular authority for creating a Thracia province in the future.
> > > >
> > > > Yes, the consuls can appoint anybody to be under their authority, so they appointed Vitellius. The title has to be praefectus because of the nature of the job. It would be idiocy to call a leader of such a project "accensus" - but the status of the title bearer is the same as of an accensus. Consuls also appoint Wikimagistri since 2006 - an office nowhere described in the constitution, and they also appoint other offices, commissionaries,  and committee members. It is not a criterion for being legal "to be in the constitution".
> > > >
> > > >
> > > >
> > > > --- Sab 26/9/09, Cato <catoinnyc@> ha scritto:
> > > >
> > > > Da: Cato <catoinnyc@>
> > > > Oggetto: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> > > > A: Nova-Roma@yahoogroups.com
> > > > Data: Sabato 26 settembre 2009, 22:37
> > > >
> > > >
> > > >
> > > >
> > > >
> > > >
> > > >  
> > > >
> > > >
> > > >
> > > >
> > > >
> > > > Cato Cornelio Lentulo sal.
> > > >
> > > >
> > > >
> > > > Salve.
> > > >
> > > >
> > > >
> > > > With respect, Cornelius Lentulus, you have simply said in different words what the edict already says. Governor Potitus believes that the effect of the edict itself is outside the realm of the consuls' authority.
> > > >
> > > >
> > > >
> > > > I believe that the question is: under our law, where are the consuls given the authority to appoint people to positions like praefectus, when the lex oppidia's clause regarding areas sine provinciis together with the general authority over provincial affairs given to the Senate seem to indicate that they should not?
> > > >
> > > >
> > > >
> > > > Vale,
> > > >
> > > >
> > > >
> > > > Cato
> > > >
> > > >
> > > >
> > > > --- In Nova-Roma@yahoogrou ps.com, "Cn. Cornelius Lentulus" <cn_corn_lent@ ...> wrote:
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > > Lentulus Potito sal.
> > > >
> > > > >
> > > >
> > > > > This edict is not creating a new province, and it is not appointing a governor.
> > > >
> > > > >
> > > >
> > > > > This edict is simply appointing a special member of the consular staff to organize the work in Bulgaria for the hope of a province in the future, and as such, he is under the consuls' authority. The praefectus is a prolonged hand of the consuls.
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > > --- Sab 26/9/09, Steve Moore <astrobear@ ..> ha scritto:
> > > >
> > > > >
> > > >
> > > > > Da: Steve Moore <astrobear@ ..>
> > > >
> > > > > Oggetto: RE: [Nova-Roma] EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> > > >
> > > > > A: Nova-Roma@yahoogrou ps.com
> > > >
> > > > > Data: Sabato 26 settembre 2009, 13:26
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > > M. Valerius Potitus omnibus SPD.
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > > I recently returned from an extended
> > > >
> > > > > vacation, and I am now reviewing my emails.
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > > I am pleased to see that there is more
> > > >
> > > > > local activity going on in Bulgaria .
> > > >
> > > > > I am a strong supporter of local activity, as evidenced by my work in the
> > > >
> > > > > Oppidum Fluminis Gilae in Arizona (USA).
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > > At the same time, I find the edict issued
> > > >
> > > > > by the Consuls on Sept. 15 to fall outside the law and practice of Nova Roma.
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > > The Constitution (Article V.C) says that
> > > >
> > > > > provinces are set up by the Senate, and the governors of the provinces are
> > > >
> > > > > appointed by the Senate. See also the provision in Lex Fabia de oppidis et municipiis,
> > > >
> > > > > 3.1.7: “In countries sine provinciis, the Senate may appoint a
> > > >
> > > > > representative to act in a governor’s stead.”
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > > On the other hand, the Constitution
> > > >
> > > > > (Article IV.A.2) does not mention any authority granted to the Consuls to
> > > >
> > > > > appoint regional authorities.
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > > It is true that Article IV.A.2.b says that
> > > >
> > > > > the Consuls have the power, “To issue those edicta (edicts) necessary to
> > > >
> > > > > engage in those tasks which advance the mission and function of Nova Roma…”
> > > >
> > > > > It is clear that establishing a regional authority in an area such as Bulgaria will
> > > >
> > > > > advance the mission and function of Nova Roma. Also, it is is clear that the
> > > >
> > > > > edict empowers A. Vitellius Celsus to organize a province in Bulgaria , which
> > > >
> > > > > would (I assume) be presented to the Senate for their approval. From this
> > > >
> > > > > perspective, I believe the Consuls have acted in good faith to advance Nova
> > > >
> > > > > Roma.
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > > However, the Constitution and laws of Nova
> > > >
> > > > > Roma clearly place the responsibility for appointing regional authorities with
> > > >
> > > > > the Senate. Those regional authorities are responsible for executing the
> > > >
> > > > > instructions of the Senate, not the Consuls (as in the edict), and for
> > > >
> > > > > reporting directly to the Senate, not the Consuls.
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > > This edict, however well-intentioned it
> > > >
> > > > > may be, is a violation of the Constitution and laws of Nova Roma. Since it is
> > > >
> > > > > too late for me to call for intercessio by the Tribunes, I ask that the Senate appoint
> > > >
> > > > > A. Vitellius Celsus as “a representative to act in a governor’s
> > > >
> > > > > stead”, and I ask that the Consuls withdraw this edict.
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > > Valete,
> > > >
> > > > >
> > > >
> > > > > M. Valerius Potitus
> > > >
> > > > >
> > > >
> > > > > Legatus pro Praetor , America
> > > >
> > > > > Austroccidentalis
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > > From:
> > > >
> > > > > Nova-Roma@yahoogrou ps.com [mailto:Nova- Roma@yahoogroups .com] On Behalf Of M.C.C.
> > > >
> > > > >
> > > >
> > > > > Sent: Tuesday, September 15, 2009
> > > >
> > > > > 12:20 AM
> > > >
> > > > >
> > > >
> > > > > To: Nova-Roma@yahoogrou ps.com;
> > > >
> > > > > NovaRoma-Announce@ yahoogroups. com
> > > >
> > > > >
> > > >
> > > > > Subject: [Nova-Roma] EDICTUM
> > > >
> > > > > CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > >  
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > > EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
> > > >
> > > > > ROMANAE IN BULGARIA
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > > M. Curiatius Complutensis et M. Iulius Severus consules: patribus matribusque
> > > >
> > > > > conscriptis, Senatui Populoque Novo Romano, Quiritibus, et
> > > >
> > > > >
> > > >
> > > > > Omnibus S.P.D.
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > > 1. We hereby appoint A. Vitellius Celsus as Praefectus Rei Publicae Novae
> > > >
> > > > > Romanae in Bulgaria
> > > >
> > > > > (Consular Prefect of the Nova Roman Republic
> > > >
> > > > > in Bulgaria ) to officially
> > > >
> > > > > represent the Nova Roman Republic
> > > >
> > > > > and its Consuls in Bulgaria
> > > >
> > > > > where there is no Nova Roman province currently.
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > > 2. The Praefectus' job includes
> > > >
> > > > >
> > > >
> > > > > a) representing Nova Roma under the authority and control of the Consuls until
> > > >
> > > > > a province is created in that country;
> > > >
> > > > >
> > > >
> > > > > b) leading the job of organizing a Nova Roman province in Bulgaria ;
> > > >
> > > > >
> > > >
> > > > > c) representing and administering all Nova Roman citizens in Bulgaria ;
> > > >
> > > > >
> > > >
> > > > > d) executing all instructions given by the Consuls;
> > > >
> > > > >
> > > >
> > > > > e) reporting about and being responsible for all activities of Nova Roma in Bulgaria
> > > >
> > > > > directly to the Consuls.
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > > 3. This edict takes effect immediately.
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > >
> > > >
> > > > > Datum a. d. XVII Kal. Oct. M. Curiatio M. Iulio consulibus.
> > > >
> > > > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70541 From: Cato Date: 2009-09-26
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Cato Marcae Hortensiae sal.

Salve.

Please explain why every question is viewed as some sort of terrifying threat? The governor asked a question, completely reasonably, without rancor or insult. The consuls did something, he believes they ought not to have done under the law. What law supports their act? It's that simple.

Lentulus answered a tiny bit harshly, but at least tried to explain why he thinks it was lawful. I may still disagree, but there is no ill feeling between Lentulus and I regarding it, as far as I know.

Yet you take up a sword and start slashing away again, trying to force a brute and personal fight. Is this the kind of Roman virtue you regularly trumpet?

Vale,

Cato
Group: Nova-Roma Message: 70542 From: rory12001 Date: 2009-09-26
Subject: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE IN
Maior Lentulo spd;
Lentule amice, isn't Bulgaria in the ancient province of Moesia? I assume they want to call it Thrace for so many famous classical ties.

And here is a nice link to the Ancient World Mapping Center

http://www.unc.edu/awmc/index.html

they have free maps of the ancient world here:
http://www.unc.edu/awmc/mapsforstudents.html

which is why I know where things are;-)
optime vale
Maior

In Nova-Roma@yahoogroups.com, "Cn. Cornelius Lentulus" <cn_corn_lent@...> wrote:
>
> Lentulus Catoni sal.
>
> It's a debate on words/titles? A consul (or even a simple citizen) can work towards the goal of creating a province -- just like this A. Vitellius did so far for months. The consuls certainly HAVE the power to do this.
>
> Now the questions is if they are allowed to delegate this job to others so that they help them.
>
> The answer is yes. A consul can delegate his work as any other magistrate can. All magistrates can delegate their work to appointed officials who help them.
>
> You are right that the control over provinces is given to the senate. But we aren't talking about provinces. We are talking about a group of Bulgarian people who contacted the consuls to ask them if they could work under consular authority for creating a Thracia province in the future.
>
> Yes, the consuls can appoint anybody to be under their authority, so they appointed Vitellius. The title has to be praefectus because of the nature of the job. It would be idiocy to call a leader of such a project "accensus" - but the status of the title bearer is the same as of an accensus. Consuls also appoint Wikimagistri since 2006 - an office nowhere described in the constitution, and they also appoint other offices, commissionaries,  and committee members. It is not a criterion for being legal "to be in the constitution".
>
>
>
> --- Sab 26/9/09, Cato <catoinnyc@...> ha scritto:
>
> Da: Cato <catoinnyc@...>
> Oggetto: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> A: Nova-Roma@yahoogroups.com
> Data: Sabato 26 settembre 2009, 22:37
>
>
>
>
>
>
>  
>
>
>
>
>
> Cato Cornelio Lentulo sal.
>
>
>
> Salve.
>
>
>
> With respect, Cornelius Lentulus, you have simply said in different words what the edict already says. Governor Potitus believes that the effect of the edict itself is outside the realm of the consuls' authority.
>
>
>
> I believe that the question is: under our law, where are the consuls given the authority to appoint people to positions like praefectus, when the lex oppidia's clause regarding areas sine provinciis together with the general authority over provincial affairs given to the Senate seem to indicate that they should not?
>
>
>
> Vale,
>
>
>
> Cato
>
>
>
> --- In Nova-Roma@yahoogrou ps.com, "Cn. Cornelius Lentulus" <cn_corn_lent@ ...> wrote:
>
> >
>
> >
>
> > Lentulus Potito sal.
>
> >
>
> > This edict is not creating a new province, and it is not appointing a governor.
>
> >
>
> > This edict is simply appointing a special member of the consular staff to organize the work in Bulgaria for the hope of a province in the future, and as such, he is under the consuls' authority. The praefectus is a prolonged hand of the consuls.
>
> >
>
> >
>
> > --- Sab 26/9/09, Steve Moore <astrobear@ ..> ha scritto:
>
> >
>
> > Da: Steve Moore <astrobear@ ..>
>
> > Oggetto: RE: [Nova-Roma] EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
>
> > A: Nova-Roma@yahoogrou ps.com
>
> > Data: Sabato 26 settembre 2009, 13:26
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >  
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> > M. Valerius Potitus omnibus SPD.
>
> >
>
> >  
>
> >
>
> > I recently returned from an extended
>
> > vacation, and I am now reviewing my emails.
>
> >
>
> >  
>
> >
>
> > I am pleased to see that there is more
>
> > local activity going on in Bulgaria .
>
> > I am a strong supporter of local activity, as evidenced by my work in the
>
> > Oppidum Fluminis Gilae in Arizona (USA).
>
> >
>
> >  
>
> >
>
> > At the same time, I find the edict issued
>
> > by the Consuls on Sept. 15 to fall outside the law and practice of Nova Roma.
>
> >
>
> >  
>
> >
>
> > The Constitution (Article V.C) says that
>
> > provinces are set up by the Senate, and the governors of the provinces are
>
> > appointed by the Senate. See also the provision in Lex Fabia de oppidis et municipiis,
>
> > 3.1.7: “In countries sine provinciis, the Senate may appoint a
>
> > representative to act in a governor’s stead.”
>
> >
>
> >  
>
> >
>
> > On the other hand, the Constitution
>
> > (Article IV.A.2) does not mention any authority granted to the Consuls to
>
> > appoint regional authorities.
>
> >
>
> >  
>
> >
>
> > It is true that Article IV.A.2.b says that
>
> > the Consuls have the power, “To issue those edicta (edicts) necessary to
>
> > engage in those tasks which advance the mission and function of Nova Roma…”
>
> > It is clear that establishing a regional authority in an area such as Bulgaria will
>
> > advance the mission and function of Nova Roma. Also, it is is clear that the
>
> > edict empowers A. Vitellius Celsus to organize a province in Bulgaria , which
>
> > would (I assume) be presented to the Senate for their approval. From this
>
> > perspective, I believe the Consuls have acted in good faith to advance Nova
>
> > Roma.
>
> >
>
> >  
>
> >
>
> > However, the Constitution and laws of Nova
>
> > Roma clearly place the responsibility for appointing regional authorities with
>
> > the Senate. Those regional authorities are responsible for executing the
>
> > instructions of the Senate, not the Consuls (as in the edict), and for
>
> > reporting directly to the Senate, not the Consuls.
>
> >
>
> >  
>
> >
>
> > This edict, however well-intentioned it
>
> > may be, is a violation of the Constitution and laws of Nova Roma. Since it is
>
> > too late for me to call for intercessio by the Tribunes, I ask that the Senate appoint
>
> > A. Vitellius Celsus as “a representative to act in a governor’s
>
> > stead”, and I ask that the Consuls withdraw this edict.
>
> >
>
> >  
>
> >
>
> > Valete,
>
> >
>
> > M. Valerius Potitus
>
> >
>
> > Legatus pro Praetor , America
>
> > Austroccidentalis
>
> >
>
> >  
>
> >
>
> >  
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> > From:
>
> > Nova-Roma@yahoogrou ps.com [mailto:Nova- Roma@yahoogroups .com] On Behalf Of M.C.C.
>
> >
>
> > Sent: Tuesday, September 15, 2009
>
> > 12:20 AM
>
> >
>
> > To: Nova-Roma@yahoogrou ps.com;
>
> > NovaRoma-Announce@ yahoogroups. com
>
> >
>
> > Subject: [Nova-Roma] EDICTUM
>
> > CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
>
> >
>
> >
>
> >
>
> >  
>
> >
>
> >  
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> > EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
>
> > ROMANAE IN BULGARIA
>
> >
>
> >
>
> >
>
> > M. Curiatius Complutensis et M. Iulius Severus consules: patribus matribusque
>
> > conscriptis, Senatui Populoque Novo Romano, Quiritibus, et
>
> >
>
> > Omnibus S.P.D.
>
> >
>
> >
>
> >
>
> > 1. We hereby appoint A. Vitellius Celsus as Praefectus Rei Publicae Novae
>
> > Romanae in Bulgaria
>
> > (Consular Prefect of the Nova Roman Republic
>
> > in Bulgaria ) to officially
>
> > represent the Nova Roman Republic
>
> > and its Consuls in Bulgaria
>
> > where there is no Nova Roman province currently.
>
> >
>
> >
>
> >
>
> > 2. The Praefectus' job includes
>
> >
>
> > a) representing Nova Roma under the authority and control of the Consuls until
>
> > a province is created in that country;
>
> >
>
> > b) leading the job of organizing a Nova Roman province in Bulgaria ;
>
> >
>
> > c) representing and administering all Nova Roman citizens in Bulgaria ;
>
> >
>
> > d) executing all instructions given by the Consuls;
>
> >
>
> > e) reporting about and being responsible for all activities of Nova Roma in Bulgaria
>
> > directly to the Consuls.
>
> >
>
> >
>
> >
>
> > 3. This edict takes effect immediately.
>
> >
>
> >
>
> >
>
> > Datum a. d. XVII Kal. Oct. M. Curiatio M. Iulio consulibus.
>
> >
>
Group: Nova-Roma Message: 70543 From: Titus Flavius Aquila Date: 2009-09-27
Subject: AW: [Nova-Roma] support YSEE and protest censorship in Greece
Salvete omnes,
 
I just have written to the Acropolis Museum in protest and urge all my friends and citizens of Nova Roma to do the same.
 
If the Acropolis Museum will receive protests from all over the world, they might see what terrible mistake they made and this might hopefully
prevent them from doing another one.
 
Optime valete
Titus Flavus Aquila
Quaestor LCC
Legatus Pro Praetore Provincia Germania
Accensus Consulibus
Scriba Cesnsor KFBM


Von: rory12001 <rory12001@...>
An: Nova-Roma@yahoogroups.com
Gesendet: Samstag, den 26. September 2009, 04:02:25 Uhr
Betreff: [Nova-Roma] support YSEE and protest censorship in Greece

 

Salvete;
I've cross posted from the YSEE: Supreme Council of Ethnic Hellenes, about ongoing censorship in Greece, please read, write to the Acropolis Museum in protest and forward this message.
Erroso!
M. Hortensia Maior

Khairete

As some of you may be aware, the Greek Minister of Culture together with Prof. Pantermalis from the new Acropolis Museum have recently censored a scene from the award-winning director Costa Gavras' video that was being screened at the new museum after receiving complaints from the Greek Orthodox Church. The offending animated scene depicted fanatic early Christians destroying a part of the Parthenon frieze. Needless to say that the Minister of Culture and the Acropolis Museum have bowed to pressure by the Orthodox Church and have censored the scene in question.

The full story of the censorship can be read in this Yahoo news report:

Acropolis museum cuts film after Church's protest
Sunday, July 26 05:39 pm

Greece's new Acropolis museum will drop some scenes of a short film by director Costa Gavras after protests from the country's powerful Orthodox Church, the museum's director said Sunday.

The row over the film, which informs visitors about the history of the 5th century BC Parthenon temple and depicts early Christians ruining the monument, erupted just weeks after the opening of the new Acropolis museum in June.

The Greek-born filmmaker, famous for movies such as the Oscar-winning "Z" and "Missing," contributed a 1 minute and 40 second animation film showing figures in robes hacking at the temple to the museum's 13 minute video presentation.

"We don't want to offend anyone," the museum's director Dimitris Pantermalis told Reuters. "We will exclude this piece from the material he (Gavras) gave us," he said, noting that a 12 second scene would be edited out of the film.

Greek media said the Church had protested to the museum. There was no official statement by the Holy Synod.

[i]"What the clergy did back then, smashing the marbles, they are doing today (to this film)," Gavras said on the private MEGA TV channel. "If they want to show it this way ... my name can't be on the film."

The Acropolis museum, inaugurated after years of legal battles and missed deadlines, was built partly with the aim of housing the marble sculptures removed from the Parthenon by Britain's Lord Elgin in 1806. The so-called Elgin marbles are exhibited at the British Museum in London.

Greece's Orthodox Church officially represents more than 90 percent of the 11 million strong population. Early Christians tore down statues and temples in a effort to eradicate paganism.[/i]
(Reporting by Renee Maltezou, editing by Elizabeth Fullerton)

------------ --------- --------- -----

This a crime against Truth and Freedom. It is a perfect example of why the Hellenic Ethniko Religion has not yet received official recognition from the Neo-Hellenic State!

Lend your support to the Supreme Council of Ethnikoi Hellenes (YSEE) who will protest at the new Acropolis Museum on Sunday 02 August from 10.30 by adding your voice to the outrage.

Regardless of how far away from Athens you are this Sunday...you can be heard and support the initiative by sending emails protesting the censorship directly to the Acropolis Museum at the following email address: oanmapr@oanma. gr

You can also assist by promoting public awareness of this shameful act of censorship and forward/post this email on all forums and mail lists to which you subscribe and whom you feel would be sympathetic to this worthy action. Let's make people aware!

Acts of censorship and discrimination such as this will continue to happen in Greece while local authorities believe that their actions will have no real impact and will meet with no resistance in Greece and most especially in the international arena.

So please make your voice heard to ensure that the censorship of historical facts in Greece by the Greek Orthodox Church does not pass unchallenged by the international community.

In the name of freedom and reason, let our voices be heard!


Group: Nova-Roma Message: 70544 From: Cn. Cornelius Lentulus Date: 2009-09-27
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Lentulus Catoi et Potito sal.


My apologies, Potite and Cato, if I seemed a bit harsh - I write (and wrote yesterday) on another one's laptop, so I have to be quick and short, this is why my messages could look harsh. I try to be concise.

The problem is that your reasoning is completely failed in my view because you base it on the lex de oppidis (The word "oppidia" does not exist. "Oppidum" in plural is "oppida", we can refer to the law as "lex oppidalis" or "lex de (about) oppidis (plural ablative)".)

Where the law says that "In countries sine provinciis, the Senate may appoint a representative to act in a governor's stead. (Lex fabia de oppidis et municipiis 3.7)" it refers to the creation of an oppidum or municipium. It is under the paragraph that is about how to approve an oppidum.

This passage of the law means only that if peope in a region without province want to create an oppidum, the senate is the authority to what they must direct their petition.

This laws does not specifize if consuls can appoint project managers to act in a territory under their name. Nothing makes this clear in our entire legal corpus, except the nature of the office of the consulate. If one knows that consuls can appoint praefecti because it is an office that they historically always could appoint, the question is solved.

There is tendence in Nova Roma to underestimate the power of the magistrates. It is not by chance that the consuls have to have a colleague who can veto them, and their total amount of time in office is just a short one year. This institution was founded so by our ancestors exactly because of the reason that the consuls are very powerful, the can do almost anything that is not explicitly forbidden to them, to realize something that they deem necessary to do for the interests of the state.

Thy could appoint a praefectus or even in those provinces where already is there a governor, to check or control or help the work of a governor. The entire community with all its regional subdivisions is the consuls' "provincia" in the original meaning of this word. What they could not do is to appoint a GOVERNOR to a province, because it is explicitely invested in the senate's power. And what they also could not do is to accept a charter about creation of an oppidum, because that power is given to the senate if there is no province or no governor in an area.

I acknowledge Potitus' and Cato's god intention to be adherent to the laws, this is my fundamental principle, too, and I'm very rigorous in that as well. But in this case I see this action in 100% legal, that is not against Nova Roman law, nor against ancient law.




--- Dom 27/9/09, Cato <catoinnyc@...> ha scritto:

Da: Cato <catoinnyc@...>
Oggetto: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN
A: Nova-Roma@yahoogroups.com
Data: Domenica 27 settembre 2009, 01:06

 

Cato Cornelio Lentulo sal.

Salve.

As Governor Potitus has written, this is not a matter for creating discord, it is simply a matter of correct process under the law. We are a Respublica bound by our own law.

Yes, "words/titles" do mean something, which is why we have them. If they meant nothing, I could start issuing edicta tomorrow. Just imagine your horror at that :)

Now I am interested in finding out where the consuls draw this power from *under our law*, not simply because they think it's a good thing to do. This is a repeated refrain, Lentulus: just because the end result of an action is a *good* one does not mean that any means of obtaining that action is correct or legal.

The lex oppidia specifically gives the Senate authority over areas without a province ("sine provinciis") . I would simply like to know where in our law the consuls are given that authority instead.

Vale,

Cato

--- In Nova-Roma@yahoogrou ps.com, "Cn. Cornelius Lentulus" <cn_corn_lent@ ...> wrote:
>
> Lentulus Catoni sal.
>
> It's a debate on words/titles? A consul (or even a simple citizen) can work towards the goal of creating a province -- just like this A. Vitellius did so far for months. The consuls certainly HAVE the power to do this.
>
> Now the questions is if they are allowed to delegate this job to others so that they help them.
>
> The answer is yes. A consul can delegate his work as any other magistrate can. All magistrates can delegate their work to appointed officials who help them.
>
> You are right that the control over provinces is given to the senate. But we aren't talking about provinces. We are talking about a group of Bulgarian people who contacted the consuls to ask them if they could work under consular authority for creating a Thracia province in the future.
>
> Yes, the consuls can appoint anybody to be under their authority, so they appointed Vitellius. The title has to be praefectus because of the nature of the job. It would be idiocy to call a leader of such a project "accensus" - but the status of the title bearer is the same as of an accensus. Consuls also appoint Wikimagistri since 2006 - an office nowhere described in the constitution, and they also appoint other offices, commissionaries,  and committee members. It is not a criterion for being legal "to be in the constitution" .
>
>
>
> --- Sab 26/9/09, Cato <catoinnyc@. ..> ha scritto:
>
> Da: Cato <catoinnyc@. ..>
> Oggetto: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
> A: Nova-Roma@yahoogrou ps.com
> Data: Sabato 26 settembre 2009, 22:37
>
>
>
>
>
>
>  
>
>
>
>
>
> Cato Cornelio Lentulo sal.
>
>
>
> Salve.
>
>
>
> With respect, Cornelius Lentulus, you have simply said in different words what the edict already says. Governor Potitus believes that the effect of the edict itself is outside the realm of the consuls' authority.
>
>
>
> I believe that the question is: under our law, where are the consuls given the authority to appoint people to positions like praefectus, when the lex oppidia's clause regarding areas sine provinciis together with the general authority over provincial affairs given to the Senate seem to indicate that they should not?
>
>
>
> Vale,
>
>
>
> Cato
>
>
>
> --- In Nova-Roma@yahoogrou ps.com, "Cn. Cornelius Lentulus" <cn_corn_lent@ ...> wrote:
>
> >
>
> >
>
> > Lentulus Potito sal.
>
> >
>
> > This edict is not creating a new province, and it is not appointing a governor.
>
> >
>
> > This edict is simply appointing a special member of the consular staff to organize the work in Bulgaria for the hope of a province in the future, and as such, he is under the consuls' authority. The praefectus is a prolonged hand of the consuls.
>
> >
>
> >
>
> > --- Sab 26/9/09, Steve Moore <astrobear@ ..> ha scritto:
>
> >
>
> > Da: Steve Moore <astrobear@ ..>
>
> > Oggetto: RE: [Nova-Roma] EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
>
> > A: Nova-Roma@yahoogrou ps.com
>
> > Data: Sabato 26 settembre 2009, 13:26
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >  
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> > M. Valerius Potitus omnibus SPD.
>
> >
>
> >  
>
> >
>
> > I recently returned from an extended
>
> > vacation, and I am now reviewing my emails.
>
> >
>
> >  
>
> >
>
> > I am pleased to see that there is more
>
> > local activity going on in Bulgaria .
>
> > I am a strong supporter of local activity, as evidenced by my work in the
>
> > Oppidum Fluminis Gilae in Arizona (USA).
>
> >
>
> >  
>
> >
>
> > At the same time, I find the edict issued
>
> > by the Consuls on Sept. 15 to fall outside the law and practice of Nova Roma.
>
> >
>
> >  
>
> >
>
> > The Constitution (Article V.C) says that
>
> > provinces are set up by the Senate, and the governors of the provinces are
>
> > appointed by the Senate. See also the provision in Lex Fabia de oppidis et municipiis,
>
> > 3.1.7: “In countries sine provinciis, the Senate may appoint a
>
> > representative to act in a governor’s stead.”
>
> >
>
> >  
>
> >
>
> > On the other hand, the Constitution
>
> > (Article IV.A.2) does not mention any authority granted to the Consuls to
>
> > appoint regional authorities.
>
> >
>
> >  
>
> >
>
> > It is true that Article IV.A.2.b says that
>
> > the Consuls have the power, “To issue those edicta (edicts) necessary to
>
> > engage in those tasks which advance the mission and function of Nova Roma…”
>
> > It is clear that establishing a regional authority in an area such as Bulgaria will
>
> > advance the mission and function of Nova Roma. Also, it is is clear that the
>
> > edict empowers A. Vitellius Celsus to organize a province in Bulgaria , which
>
> > would (I assume) be presented to the Senate for their approval. From this
>
> > perspective, I believe the Consuls have acted in good faith to advance Nova
>
> > Roma.
>
> >
>
> >  
>
> >
>
> > However, the Constitution and laws of Nova
>
> > Roma clearly place the responsibility for appointing regional authorities with
>
> > the Senate. Those regional authorities are responsible for executing the
>
> > instructions of the Senate, not the Consuls (as in the edict), and for
>
> > reporting directly to the Senate, not the Consuls.
>
> >
>
> >  
>
> >
>
> > This edict, however well-intentioned it
>
> > may be, is a violation of the Constitution and laws of Nova Roma. Since it is
>
> > too late for me to call for intercessio by the Tribunes, I ask that the Senate appoint
>
> > A. Vitellius Celsus as “a representative to act in a governor’s
>
> > stead”, and I ask that the Consuls withdraw this edict.
>
> >
>
> >  
>
> >
>
> > Valete,
>
> >
>
> > M. Valerius Potitus
>
> >
>
> > Legatus pro Praetor , America
>
> > Austroccidentalis
>
> >
>
> >  
>
> >
>
> >  
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> > From:
>
> > Nova-Roma@yahoogrou ps.com [mailto:Nova- Roma@yahoogroups .com] On Behalf Of M.C.C.
>
> >
>
> > Sent: Tuesday, September 15, 2009
>
> > 12:20 AM
>
> >
>
> > To: Nova-Roma@yahoogrou ps.com;
>
> > NovaRoma-Announce@ yahoogroups. com
>
> >
>
> > Subject: [Nova-Roma] EDICTUM
>
> > CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA
>
> >
>
> >
>
> >
>
> >  
>
> >
>
> >  
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> >
>
> > EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
>
> > ROMANAE IN BULGARIA
>
> >
>
> >
>
> >
>
> > M. Curiatius Complutensis et M. Iulius Severus consules: patribus matribusque
>
> > conscriptis, Senatui Populoque Novo Romano, Quiritibus, et
>
> >
>
> > Omnibus S.P.D.
>
> >
>
> >
>
> >
>
> > 1. We hereby appoint A. Vitellius Celsus as Praefectus Rei Publicae Novae
>
> > Romanae in Bulgaria
>
> > (Consular Prefect of the Nova Roman Republic
>
> > in Bulgaria ) to officially
>
> > represent the Nova Roman Republic
>
> > and its Consuls in Bulgaria
>
> > where there is no Nova Roman province currently.
>
> >
>
> >
>
> >
>
> > 2. The Praefectus' job includes
>
> >
>
> > a) representing Nova Roma under the authority and control of the Consuls until
>
> > a province is created in that country;
>
> >
>
> > b) leading the job of organizing a Nova Roman province in Bulgaria ;
>
> >
>
> > c) representing and administering all Nova Roman citizens in Bulgaria ;
>
> >
>
> > d) executing all instructions given by the Consuls;
>
> >
>
> > e) reporting about and being responsible for all activities of Nova Roma in Bulgaria
>
> > directly to the Consuls.
>
> >
>
> >
>
> >
>
> > 3. This edict takes effect immediately.
>
> >
>
> >
>
> >
>
> > Datum a. d. XVII Kal. Oct. M. Curiatio M. Iulio consulibus.
>
> >
>


Group: Nova-Roma Message: 70545 From: Vladimir Date: 2009-09-27
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Vitellius Hortensio spd.
Salve amice, the teritory of modern Bulgaria includes parts of 3 roman provinces - Moesia inferior, Moesia superior and Thracia:
That's of course before the provincial reform of Aurelianus and Diocletianus.
http://2.bp.blogspot.com/_XUubYukcVzY/Ru9ldaHbmQI/AAAAAAAAAC8/v2JMyoNUtdU/s1600-h/rim_1.jpg
Optime vale!



--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Maior Lentulo spd;
> Lentule amice, isn't Bulgaria in the ancient province of Moesia? I assume they want to call it Thrace for so many famous classical ties.
>
> And here is a nice link to the Ancient World Mapping Center
>
> http://www.unc.edu/awmc/index.html
>
> they have free maps of the ancient world here:
> http://www.unc.edu/awmc/mapsforstudents.html
>
> which is why I know where things are;-)
> optime vale
> Maior
Group: Nova-Roma Message: 70546 From: Cato Date: 2009-09-27
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Cato Cornelio Lentulo sal.

Salve.

First, thank you for the Latin correction - you should continue your earlier exercises here :)

Next, what you are saying is that the lex Fabia de oppidis' language applies only in the case of an oppida being formed; it does not have broader application in meaning or intent (I dislike the idea of trying to base something on the "intent" of a lex in any case, as you know).

Your answer is reasonable, and I have one small caveat: the authority over provinces is given to the Senate; in areas sine provinciis the authority to act as if it were a province is given to the Senate; in ancient Rome praefecti were given the authority to act if the magistrate appointing them was not present, which makes sense with the vast territories involved under Rome's control; in ancient Rome the Senate could even nullify a formal treaty made by a consul or consuls with a foreign entity if they wished to do so.

It seems that the logic of the leges would indicate that the Senate oversee any affairs regarding areas sine provinciis; in the least instance, it would seem as if the consuls might have informed the Senate of their intentions regarding Moesia/Thrace before putting basically the equivalent of a governor there.

Again, this has nothing to do with the actual benefit of having someone like Vitellius Celsus on the ground there and preparing it for inclusion in the Respublica; that is undeniably an excellent thing. It is a matter of recognizing the Senate's authority as "the supreme policy-making body" of the Respublica.

Vale,

Cato
Group: Nova-Roma Message: 70547 From: Steve Moore Date: 2009-09-27
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN

Potitus Lentulo sal.

 

(I have trimmed the earlier posts from the thread.)

 

In your response, you say that I base my “view” on the Lex Fabia de oppidis et municipiis (“Lex Fabia”). This is not correct. I base my interpretation on the Constitution, and I use the Lex Fabia as an illustration and aid to my interpretation. I find the Lex Fabia to be helpful in my interpretation because it specifically mentions countries “sine provinciis”, and Bulgaria is such a country.

 

My argument can be expressed in the following syllogism:

 

  1. The Constitution expressly gives the power of creating provinces and appointing governors to the Senate.
  2. The Lex Fabia expressly gives the power of forming local groups (oppida, etc.) to the Senate in countries that are not part of a province.
  3. Therefore, the intermediate state (a group of citizens who want to form a province) falls under the power of the Senate.

 

In your response, you bring up the legal concept that the Consuls “can do almost anything that is not explicitly forbidden to them”, with the understanding that the check on that power is a Consul’s colleague. And, if you review my original post, you will see that I acknowledged this, because Article IV.A.22.b of the Constitution allows broad powers to the Consuls to issue edicts “which advance the mission and function of Nova Roma”.

 

In the case of Bulgaria , however, the Consuls do not need to resort to these powers, because the Constitution (as illustrated by the Lex Fabia) says that creating provinces falls under the authority of the Senate. And surely, receiving a petition from a group of citizens to begin the organization of a province is part of “creating provinces”.

 

I want Bulgaria to become a province, and I want Celsus to succeed in his organization of the province. But the Senate is the authority for creating provinces, not the Consuls.

 

There is a simple solution: The Consuls should call the Senate, and the Senate should appoint Celsus as their representative.

 


From: Nova-Roma@yahoogroups.com [mailto: Nova-Roma@yahoogroups.com ] On Behalf Of Cn. Cornelius Lentulus
Sent: Sunday, September 27, 2009 1:10 AM
To: Nova-Roma@yahoogroups.com
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN

 

 

Lentulus Catoi et Potito sal.


My apologies, Potite and Cato, if I seemed a bit harsh - I write (and wrote yesterday) on another one's laptop, so I have to be quick and short, this is why my messages could look harsh. I try to be concise.

The problem is that your reasoning is completely failed in my view because you base it on the lex de oppidis (The word "oppidia" does not exist. "Oppidum" in plural is "oppida", we can refer to the law as "lex oppidalis" or "lex de (about) oppidis (plural ablative)".)

Where the law says that "In countries sine provinciis, the Senate may appoint a representative to act in a governor's stead. (Lex fabia de oppidis et municipiis 3.7)" it refers to the creation of an oppidum or municipium. It is under the paragraph that is about how to approve an oppidum.

This passage of the law means only that if peope in a region without province want to create an oppidum, the senate is the authority to what they must direct their petition.

This laws does not specifize if consuls can appoint project managers to act in a territory under their name. Nothing makes this clear in our entire legal corpus, except the nature of the office of the consulate. If one knows that consuls can appoint praefecti because it is an office that they historically always could appoint, the question is solved.

There is tendence in Nova Roma to underestimate the power of the magistrates. It is not by chance that the consuls have to have a colleague who can veto them, and their total amount of time in office is just a short one year. This institution was founded so by our ancestors exactly because of the reason that the consuls are very powerful, the can do almost anything that is not explicitly forbidden to them, to realize something that they deem necessary to do for the interests of the state.

Thy could appoint a praefectus or even in those provinces where already is there a governor, to check or control or help the work of a governor. The entire community with all its regional subdivisions is the consuls' "provincia" in the original meaning of this word. What they could not do is to appoint a GOVERNOR to a province, because it is explicitely invested in the senate's power. And what they also could not do is to accept a charter about creation of an oppidum, because that power is given to the senate if there is no province or no governor in an area.

I acknowledge Potitus' and Cato's god intention to be adherent to the laws, this is my fundamental principle, too, and I'm very rigorous in that as well. But in this case I see this action in 100% legal, that is not against Nova Roman law, nor against ancient law.



 

Group: Nova-Roma Message: 70548 From: Vladimir Popov Date: 2009-09-27
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Salvete omnibus, here is а ritual reconstruction "the Roman wedding" (conferratio) which was recreated by our group of participants of the organisation is Nova Roma. Records of Horace, Dionysius of Halicarnassus, Tacitus and Pliny were used. We're represented this ritual last Sunday on the roman festival "Antique inheritance" in Svishtov, Bulgaria.
Starring - Tiberius Drusus /from Estonia/ as Pontifex Maximus, Quintus Modius Scaevola as a Flamen Dialis, me as a groom, Tiberia Claudia Lepida - as a bribe, Legio XI CPF from Roma as a withnesses.
Valete!

Group: Nova-Roma Message: 70549 From: publiusalbucius Date: 2009-09-27
Subject: EDICTUM CONS DE PRAEFECTO BULG. - a praetorian view
Praetor Memmius Coss., Potito Catoni Maiori Lentulo omn.que s.d.

The matter questioned by Potitus and Cato is not a minor one.

I will not remind that "praefecti" have been created in a second time in Rome history, not in the classic republican era where praetors, propraetors and proconsuls would represent the Republic in a territory, which could be "upgraded" afterwards to the level of province. In a few cases of exception, these mentioned magistrates were to be representated by a legatus, rather than a "praefectus".
If we adopt Cato's strict point of view, we could consider that the word "praefectus" is reserved just to 2nd rank local officers. If we adopt Lentulus' one, we could claim that an accensus might be called "accensus praefectus etc.".

But the major point is mainly about which body has the competency in creating - *or not* - provinces. With no doubt, the Senate. The consuls, as every magistrate being allowed to convene the Curia, has just been given the power to gather all required informations so that the Curia may debate and vote at best on an item of the creation of a province. Even when the consuls propose every year the prorogation (or not) of the mandate of the governors in charge, they act in what lawyers would call a "mandatory competency": whatever their proposal, the Senate is free not hearing the reporting consuls and to proroge or dismiss a governor contrary to the consuls' proposal.

As long as the senate has not decided to create a province, we could even, in addition, consider that it may have decided *not to*, and, therefore, *willingly not to ask* a determined governor to represent the republic in this territory. And as long as the senate has not, we might also consider that the senate has wished that *no magistrate be in charge* of this territory, nor a governor, either a consul.

We meet here the question that has arisen in imperial times, when the emperors, drawing the last extreme consequences of the once consular relation with the senate, imposed two kinds of authorities on the provinces : the senatorial one and the emperor one.

In this context and in view of his edictum Message #70252 published in our forum on "Tue Sep 15, 2009 9:19 am", as praetor in charge of the administration of our law and of telling Nova Roma law, my recommandation to our Consul Curiatius is to consider the appointment of Hon. A. Vitellius Celsus of an accensus' one, in charge of the *study* of the possible creation of a province in Bulgaria.

At this step, anyone cannot (yet) legally "represent the Nova Roman Republic" nor "lead(..) the job of organizing a Nova Roman province" - for "organizing" means that the province has been previously created - nor "represent(..) and administer(..) all Nova Roman citizens in Bulgaria" - or either at last "report(..) about and being responsible for all activities of Nova Roma".

Ideally the edictum might be re-written, at worst strictly interpretated if the Senate of Nova Roma is asked asap to debate on the possible creation of a province in Bulgaria.

Valete Consules omnes,


P. Memmius Albucius
praetor

























--- In Nova-Roma@yahoogroups.com, "Steve Moore" <astrobear@...> wrote:
>
> Potitus Lentulo sal.
>
>
>
> (I have trimmed the earlier posts from the thread.)
>
>
>
> In your response, you say that I base my "view" on the Lex Fabia de oppidis
> et municipiis ("Lex Fabia"). This is not correct. I base my interpretation
> on the Constitution, and I use the Lex Fabia as an illustration and aid to
> my interpretation. I find the Lex Fabia to be helpful in my interpretation
> because it specifically mentions countries "sine provinciis", and Bulgaria
> is such a country.
>
>
>
> My argument can be expressed in the following syllogism:
>
>
>
> A. The Constitution expressly gives the power of creating provinces and
> appointing governors to the Senate.
> B. The Lex Fabia expressly gives the power of forming local groups
> (oppida, etc.) to the Senate in countries that are not part of a province.
> C. Therefore, the intermediate state (a group of citizens who want to
> form a province) falls under the power of the Senate.
>
>
>
> In your response, you bring up the legal concept that the Consuls "can do
> almost anything that is not explicitly forbidden to them", with the
> understanding that the check on that power is a Consul's colleague. And, if
> you review my original post, you will see that I acknowledged this, because
> Article IV.A.22.b of the Constitution allows broad powers to the Consuls to
> issue edicts "which advance the mission and function of Nova Roma".
>
>
>
> In the case of Bulgaria, however, the Consuls do not need to resort to these
> powers, because the Constitution (as illustrated by the Lex Fabia) says that
> creating provinces falls under the authority of the Senate. And surely,
> receiving a petition from a group of citizens to begin the organization of a
> province is part of "creating provinces".
>
>
>
> I want Bulgaria to become a province, and I want Celsus to succeed in his
> organization of the province. But the Senate is the authority for creating
> provinces, not the Consuls.
>
>
>
> There is a simple solution: The Consuls should call the Senate, and the
> Senate should appoint Celsus as their representative.
>
>
>
> _____
>
> From: Nova-Roma@yahoogroups.com [mailto:Nova-Roma@yahoogroups.com] On Behalf
> Of Cn. Cornelius Lentulus
> Sent: Sunday, September 27, 2009 1:10 AM
> To: Nova-Roma@yahoogroups.com
> Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE
> NOVAE ROMANAE IN
>
>
>
>
>
>
> Lentulus Catoi et Potito sal.
>
>
> My apologies, Potite and Cato, if I seemed a bit harsh - I write (and wrote
> yesterday) on another one's laptop, so I have to be quick and short, this is
> why my messages could look harsh. I try to be concise.
>
> The problem is that your reasoning is completely failed in my view because
> you base it on the lex de oppidis (The word "oppidia" does not exist.
> "Oppidum" in plural is "oppida", we can refer to the law as "lex oppidalis"
> or "lex de (about) oppidis (plural ablative)".)
>
> Where the law says that "In countries sine provinciis, the Senate may
> appoint a representative to act in a governor's stead. (Lex fabia de oppidis
> et municipiis 3.7)" it refers to the creation of an oppidum or municipium.
> It is under the paragraph that is about how to approve an oppidum.
>
> This passage of the law means only that if peope in a region without
> province want to create an oppidum, the senate is the authority to what they
> must direct their petition.
>
> This laws does not specifize if consuls can appoint project managers to act
> in a territory under their name. Nothing makes this clear in our entire
> legal corpus, except the nature of the office of the consulate. If one knows
> that consuls can appoint praefecti because it is an office that they
> historically always could appoint, the question is solved.
>
> There is tendence in Nova Roma to underestimate the power of the
> magistrates. It is not by chance that the consuls have to have a colleague
> who can veto them, and their total amount of time in office is just a short
> one year. This institution was founded so by our ancestors exactly because
> of the reason that the consuls are very powerful, the can do almost anything
> that is not explicitly forbidden to them, to realize something that they
> deem necessary to do for the interests of the state.
>
> Thy could appoint a praefectus or even in those provinces where already is
> there a governor, to check or control or help the work of a governor. The
> entire community with all its regional subdivisions is the consuls'
> "provincia" in the original meaning of this word. What they could not do is
> to appoint a GOVERNOR to a province, because it is explicitely invested in
> the senate's power. And what they also could not do is to accept a charter
> about creation of an oppidum, because that power is given to the senate if
> there is no province or no governor in an area.
>
> I acknowledge Potitus' and Cato's god intention to be adherent to the laws,
> this is my fundamental principle, too, and I'm very rigorous in that as
> well. But in this case I see this action in 100% legal, that is not against
> Nova Roman law, nor against ancient law.
>
Group: Nova-Roma Message: 70550 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Salve,
Yes, this thread started on the topic of the eucharist. But whatever communal practice some, not all Christians had, does not mean the later eucharist existed fully formed back then nor that they had the same meaning. For example, again, some Christians groups appear to have had not sacraments. Others, some gnostics, had a bread eucharist tied to the feeding of the 5000 with Pythagorean symbolism (that is not borrowing) as the multiplication of gnosis. Bread = gnosis. So, already, Christians are borrowing. We have bits of a platonic dialog as scripture. I gave references on this. So, it is anachronistic to speak about "the eucharist" being attested early to forestall questions of borrowing when the question of "what eucharist, whose eucharist" is not addressed, when the fact that one early eucharist is a gnostic one that borrows from Pythagorean number theory, that some early Christian writings bits from Platonic dialogs, plus the whole subdiscipline of the history of the liturgy really begins to track the creation of liturgy after Constantine legalizes Christianity and they start building basilicas to celebrate those liturgies in.
 
Vale,
A. Sempronius Regulus
 
--- On Fri, 9/25/09, gualterus_graecus <waltms1@...> wrote:

From: gualterus_graecus <waltms1@...>
Subject: [Nova-Roma] Re: A pagan Christ before Christ
To: Nova-Roma@yahoogroups.com
Date: Friday, September 25, 2009, 2:12 AM

 
Salve,

Of course they are an inference, just like most of ancient history. The question is how compelling the inferences are. As it stands, there's quite a large amount of direct and indirect evidence for the text in the second century. Incidentally, the earliest papyrus is P52, normally dated to circa 125 CE, which is about 100 years after the purported events, not 180. There are a few other fragments that date to the second century as well, generally of significantly larger size, such as P66 and P67. This in itself is substantial given that few other classical texts have any fragments approaching that close to their supposed point of composition. But, that's only the beginning.

Various apostolic texts and fathers quote from the NT during the second century. Clement of Alexandria alone makes precise quotations from the NT over 1,600 times; Irenaeus over 800 times (Cosaert, "The Text of the Gospels in Clement of Alexandria_ (Atlanta: 2008) 2-3, especially n. 2. A few hundred more can be found among the earlier, Apostolic fathers.

The massive number of textual witnesses to the New Testament also allows another perspective from which to evaluate relative dating and authenticity, which is through the notion of Text-Types, that is families of texts that share distinctive readings genetically part of the manuscript tradition. As you no doubt know, the overwhelming critical appraisal of modern NT scholars is that the Alexandrian text-type has the greatest claim to authenticity. What is striking, then, is when Clement's citations of the Gospels are analyzed, Matthew and John have a mixed, but weakly Alexandrian flavor, while Mark and Luke are strongly part of the so-called "Western" text-type (see rest of Cosaert's study). The fact that Clement would be familiar with gospel texts already undergoing differentiation by type, and into different types at that, already suggests a significant prior manuscript history for the NT text.

All of the above is just the external evidence. Internal evidence for the dating of the Gospels, of course, places them in their substantially canonical form several decades earlier and, as you know, the bib for this is ridiculously long.

Now, compare the above to the case of the pseudo-Hadrian letter. It isn't just *any* fourth century text--it pitifully fails on both internal and external evidence. Medieval manuscript evidence of a seemingly fourth century text (Historia Augustana) that is notorious for inclusion of forged material, citing a letter that is nowhere else cited or referenced, whose internal evidence contradicts what is known about Hadrianic Alexandria. Now, if you want to make an argument for its authenticity, we can start a new thread on that, but I don't think it's worth it.

Finally, about the significance of the NT, you speak in generalities, ones with which I agree, but I never was making an argument that the NT in general reflects an undistorted view of early Christianity- -what ancient text, let alone religious, can have a claim to being undistorted? This all originally began with a discussion of the eucharist, and my argument was, in part, that since the eucharist is attested very early on, copycat arguments don't fly (forgive my glib summary, but my argument can be found in the previous thread).

Vale,

Gualterus

--- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@. ..> wrote:
>
> Salve,
>  
> You write -
>  
> "Now, when it comes to the New Testament, of course the gospels, and most of the letters, are pseudepigraphical, but to compare those texts' utilities with the Hadrian letter is misleading since despite their pseudepigraphical nature, the gospels can be reasonably dated in their substantially canonical forms to the 2nd century."
>  
> I reply: unless you have relatively complete physical copies from the second century of NT texts, believing and saying they reached "their substantially canonical forms" by then is an inference. It is not a fact. It is a theory. Now we can talk about how theories might be better than others but an inference always remains such. Unless something new has come up, the oldest physical NT text is a creditcard-sized fragment of the 18th chapter of John dated to what, 180 years after the events it purports to be about? The complete manuscripts date later, in most cases, way later than that. So, lets see where we are at this point. On the one hand, you claim a fourth century forgery can't indicate what might be going on in the second century. On the other hand, you claim forgeries later than that can indicate what is going on in the second, and even, the first century. Hmmmm.
>  
> And besides, what makes these NT texts normative indicators for what Christians were doing in the first two centuries. Kind of since Bauer (not the early Pietist), New Testament studies have sort of woken gradually to the fact that one is not going to get an undistorted picture of early christianity by using NT documents as your exclusive window -- not after Nag Hammadi at any rate.
>  
> Vale,
> A. Sempronius Regulus
>


Group: Nova-Roma Message: 70551 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Burton Mack on Christian Myth/Pseudohistory
Salvete omnes,
 
Some have asked privately what this rather esoteric exchange between Graecus and myself is about. Perhaps this long quote from one internationally respected NT scholar will help.
 

From Burton Mack, John Wesley Professor of the New Testament, School of Theology, Claremont.

“…for most people the New Testament is taken as proof for the conventional picture of Christian origins, and the conventional picture is taken as proof for the way in which the New Testament was written. The conventional picture comes to focus on a very small set of persons and events as storied in the gospels. It is the story of Jesus’ appearance in the world as the son of God. A divine aura surrounds this special time that sets it apart from all the rest of human history…All that followed, including the transformation of the disciples into apostles, the birthday of the first church in Jerusalem, the conversion of Paul, and the writing of the New Testament gospels and letters by the apostles, is thought to be a response to those first incomparable events. Thus the unfolding history is imagined on the model of dominoes falling into place when triggered by an original impulse. This creates a circular, interlocking pattern of authentication in which the New Testament is both the result of and the documentation for the conventional view of Christian beginnings. For this reason the New Testament is commonly viewed and treated as a charter document that came into being much like the Constitution of the United States. According to this view, the authors of the New Testament were all present at the historical beginnings of the new religion and collectively wrote their gospels and letters for the purpose of founding the Christian church that Jesus came to inaugurate. Unfortunately for this view, that is not the way it happened. Scholars locate the various writings of the New Testament at different times and places….This fact alone introduces another history of Christian beginnings that is not acknowledged by or reflected in the writings of the New Testament. To make matters worse for the conventional view, these writings stem from different groups with their own histories, views, attitudes, and mix of peoples….No two writings agree upon what we might have thought were fundamental convictions shared by all early Christians. Each writing has a different view of Jesus, for instance, a particular attitude toward Judaism, its own conception of the kingdom of God, a peculiar notion of salvation, and so on. This means that the impression created by the New Testament of a singular collection of apostolic documents, all of which bear “witness” to a single set of inaugural events, is misleading. We now know that there were many different responses to the teachings of Jesus. Groups formed around them, but then went different ways depending upon their mix of peoples, social histories and discussions about the teachings of Jesus and how they were to be interpreted and applied….Each of these branches of the Jesus movements, including many permutations of each type, imagined Jesus differently. They did so in order to account for what they had become as patterns of practice, thinking, and congregating settled into place. And they all competed with one another in their claims to be the true followers of Jesus. Many of these groups had their own gospels (R. Cameron 1982), and some produced rather large libraries that are still available to us…As for the New Testament, it turns out to be a very small selection of texts from the large body of literature produced by various communities…These New Testament texts were collected in the interest of a particular form of Christian congregation….I will begin referring to this type of Christianity as “centrist,” meaning thereby it positioned itself against Gnostic forms of Christianity on the one hand, and radical forms of Pauline and spiritist communities on the other. It was centrist Christianity that became the religion of empire under Constantine, collected together the texts we now know as the New Testament, and joined them to Jewish scriptures to form the Christian Bible….It is also the case that, with the exception of seven letters by Paul and the Revelation to an otherwise unknown John, the writings selected for inclusion in the New Testament were not written by those whose names are attached to them. Many modern Christians find this fact difficult to comprehend, if not downright unnerving. The problem seems to be that, if so, someone must have been lying…[two paragraph discussion snipped on the kinds of acceptable practices in anonymous writing and forgeries – later what was unacceptable forgery in the ancient world, ASR]…Thus,…centrist Christians were able to create the impression of a singular, monolinear history of the Christian church. They did so by carefully selecting, collecting, and arranging anonymous and pseudodonymous writings assigned to figures at the beginning of the Christian time….And because all the New Testament writings were now regarded as written by apostles and their associates [and re-written and edited to reinforce this impression, ASR], the differences among their views of Christian beginnings were effectively erased [and since the other forms of Christianity and their gospels and scriptures were effectively suppressed by this centrist empire church, the monolinear historical fiction was further reinforced, ASR]….This means that the impression modern readers have of the New Testament as a charter document for Christianity, a kind of constitution written in concert by a college or congress of apostles, is thoroughly understandable. That is exactly what the centrist Christians of the fourth century intended. The problem is that this charter was created for the fourth-century church by means of literary fictions. It is neither an authentic account of Christian beginnings nor an accurate rehearsal of the history of the empire church…It will not be easy to set the conventional picture aside…The fact is that Christians have an investment in that picture and that investment takes the form of believing it is true. This has resulted in a conviction or desire to accept the gospels as histories, accounts of what literally happened in order to inaugurate the Christian faith." (Who Wrote the New Testament: The Making of the Christian Myth. pp. 5, 6-9)

 

Group: Nova-Roma Message: 70552 From: Timothy or Stephen Gallagher Date: 2009-09-27
Subject: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARI
Salvete,
 
I happen to believe that this edit is legal and that it advances the cause of Nova Roma. I also believe that when I took similar action to appoint a "personal representative" for California and Ireland, I was within my legal rights as Consuls to do so.
 
The fact that the action  was vetoed not withstanding.
 
I was right then and the Consuls are right now.
 
Valete
 
Ti. Galerius Paulinus

Group: Nova-Roma Message: 70553 From: Cato Date: 2009-09-27
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BUL
Cato Galerio Paulino sal.

Salve!

I think that we all agree that the *purpose* of the edict is a good one; no-one has even suggested otherwise. The challenge is whether or not the purpose was implemented according to the law.

The Senate retains authority over the provinces and the creation of new ones, and that is clear according to the Constitution.

It would seem logical that the Senate should have been approached regarding the request before this kind of action was taken so that it (the Senate) could decide how best to proceed.

This question brings us back to Polybius' "On the Constitution":

"The Consuls, before leading out the legions, remain in Rome and are supreme masters of the administration...They introduce foreign ambassadors to the Senate; bring matters requiring deliberation before it; and see to the execution of its decrees....

Besides, if any individual or state among the Italian allies requires a controversy to be settled, a penalty to be assessed, help or protection to be afforded, - all this is the province of the Senate. Or again, outside Italy, if it is necessary to send an embassy to reconcile warring communities, or to remind them of their duty, or sometimes to impose requisitions upon them, - or to receive their submission, or finally to proclaim war against them, - this too is the business of the Senate. In like manner the reception to be given to foreign ambassadors in Rome, and the answers to be returned to them, are decided by the Senate."

Vale,

Cato



--- In Nova-Roma@yahoogroups.com, Timothy or Stephen Gallagher <spqr753@...> wrote:
>
>
> Salvete,
>
>
>
> I happen to believe that this edit is legal and that it advances the cause of Nova Roma. I also believe that when I took similar action to appoint a "personal representative" for California and Ireland, I was within my legal rights as Consuls to do so.
>
>
>
> The fact that the action was vetoed not withstanding.
>
>
>
> I was right then and the Consuls are right now.
>
>
>
> Valete
>
>
>
> Ti. Galerius Paulinus
>
Group: Nova-Roma Message: 70554 From: Cato Date: 2009-09-27
Subject: a.d. V Kal. Oct.
Cato omnibus in foro SPD

Salvete!

Hodiernus dies est ante diem V Kalendas Octobris; haec dies comitialis est.

"Iniqua nunquam regna perpetuo manent." (Stern masters do not reign
long) - Seneca

"Before the new consuls entered upon their office Popilius celebrated
his triumph over the Gauls amidst the delighted applause of the plebs,
and people asked each other with bated breath whether there was any
one who regretted the election of a plebeian consul. At the same time
they were very bitter against the Dictator for having seized the
consulship as a bribe for his treating the Licinian Law with contempt.
They considered that he had degraded the consulship more by his greedy
ambition than by his acting against the public interest, since he had
actually procured his own election as consul whilst he was Dictator.
The year was marked by numerous disturbances. The Gauls came down from
the hills of Alba because they could not stand the severity of the
winter, and they spread themselves in plundering hordes over the
plains and the maritime districts. The sea was infested by fleets of
Greek pirates who made descents on the coast round Antium and
Laurentum and entered the mouth of the Tiber. On one occasion the
sea-robbers and the land-robbers encountered one another in a
hard-fought battle, and drew off, the Gauls to their camp, the Greeks
to their ships, neither side knowing whether they were to consider
themselves victors or vanquished.

These various alarms were followed by a much more serious one. The
Latins had received a demand from the Roman government to furnish
troops, and after discussing the matter in their national council
replied in these uncompromising terms: "Desist from making demands on
those whose help you need; we Latins prefer to bear arms in defence of
our own liberty rather than in support of an alien dominion." With two
foreign wars on their hands and this revolt of their allies, the
anxious senate saw that they would have to restrain by fear those who
were not restrained by any considerations of honour. They ordered the
consuls to exert their authority to the utmost in levying troops,
since, as the body of their allies were deserting them, they would
have to depend upon their fellow-citizens entirely. Men were enlisted
everywhere, not only from the City but also from the country
districts. It is stated that ten legions were enrolled, each
containing 4200 foot and 300 horse. In these days the strength of
Rome, for which the world hardly finds room, would even, if
concentrated, find it difficult on any sudden alarm to raise a fresh
army of that size; to such an extent have we progressed in those
things to which alone we devote our efforts - wealth and luxury.
Amongst the other mournful events of this year was the death of the
second consul, Ap. Claudius, which occurred while the preparations for
war were going on. The government passed into the hands of Camillus,
as sole consul, and the senate did not think it well for a Dictator to
be appointed, either because of the auspicious omen of his name in
view of trouble with the Gauls, or because they would not place a man
of his distinction under a Dictator. Leaving two legions to protect
the City, the consul divided the remaining eight between himself and
L. Pinarius, the praetor. He kept the conduct of the war against the
Gauls in his own hands instead of deciding upon the field of
operations by the usual drawing of lots, inspired as he was by the
memory of his father's brilliant successes. The praetor was to protect
the coast-line and prevent the Greeks from effecting a landing, whilst
he himself marched down into the Pomptine territory. His intention was
to avoid any engagement in the flat country unless he was forced to
fight, and to confine himself to checking their depredations; for as
it was only by pillaging that they were able to maintain themselves,
he thought that he could best crush them in this way. Accordingly he
selected suitable ground for a stationary camp." - Livy, History of
Rome 7.25


"From his own head he gave birth to owl-eyed Athena
The awesome, battle-rousing, army-leading, untiring
Lady, whose pleasure is fighting and the metallic din of war." -
Hesiod, Theogony

"Of Pallas Athena, luminous goddess I begin to sing:
owl-eyed, rich in wisdom, her heart unyielding;
a virgin she is, modest, the protectress of the city, mighty one;
Tritogenê, she was born by Zeus, the all-wise.
From his great head she emerged, bearing weapons,
gold were they, and shining; all the immortals appraised her with
respect.

The goddess stood before Zeus, holder of the aigis,
swiftly leaping from his enormous skull.
She brandished the pointy spear in her hand; Olympos shook greatly
as if fearful of the powerful owl-eyed one;
Gaia released a piercing cry; Pontos moved violently,
raising dark, ominous waves, releasing a burst of spray against the
land.

The bright son of Hyperion stood his stallions, waiting long for Her;
to undress of the divine armor from her immortal shoulders.
Pallas Athena! Zeus, the all-wise laughed.
So I hail you goddess, daughter of Zeus, the aigis-holder
With this my song ends, but I will always remember to sing to you." -
Hymn to Athena, Homer (28)

"Of Pallas Athena, protectress of the city I begin to sing;
the dreadful one, who with Ares looks after war-like affairs:
the sacking of cities, the cries of battle and the strife.
She protects the populace, wherever they might venture to or from.
Hail goddess, and may you give us good fortune and happiness." - Hymn
to Athena, Homer (11)

Today was celebrated in ancient Greece as the birthday of Athena.
Zeus came to lust after Metis, and chased her in his direct way. Metis
tried to escape, going so far as to change her form many times.
Turning into various creatures such as hawks, fish, and serpents.
However, Zeus was both determined and equally proficient at changing
form. He continued His pursuit until she relented. An Oracle of Gaea
then prophesied that Metis first child would be a girl but, her second
child would be a boy that would overthrow Zeus as had happened to his
father and grandfather. Zeus took this warning to heart. When He next
saw Metis He flattered her and put her at her ease. Then with Metis
off gaurd Zeus suddenly opened His mouth and swallowed her. This was
the end of Metis but, possibly the beginning of Zeus's wisdom.

When Zeus swallowed His wife Metis she had been about to give birth to
a child. Shortly afterwards Zeus was tortured by an intolerable
headache. To cure Him Hephaestus split open His skull with a bronze
axe and from the gaping wound, shouting a triumphant cry of victory,
sprang Athena - fully armed and brandishing a sharp javelin. At the
sight, all the Immortals were struck with astonishment and filled with
awe. Olympus was profoundly shaken by the dash and impetuosity
of the bright-eyed goddess. The earth echoed with a terrible sound,
the sea trembled and its dark waves rose.

It was generally agreed that Athena was the daughter of Zeus, engendered by the god Himself. This birth, in which She had played no part, infuriated Hera who, in reprisal, gave unassisted birth to the monster Typhon. Athena was Zeus' favorite child. His preference for her was marked and His indulgence towards Her so extreme that it aroused the jealousy of the other gods.

"You have fathered," says Ares to Zeus, "a rash and foolish daughter who delights only in guilty acts. All the other gods Who live on Olympus obey You and each of Us submits to your will. But
She, to You never curbs neither by word nor deed; She does as She
pleases."


Valete!

Cato
Group: Nova-Roma Message: 70555 From: petronius_dexter Date: 2009-09-27
Subject: Re: support YSEE and protest censorship in Greece
Ave T. Flavi,
> I just have written to the Acropolis Museum in protest and urge all my friends and citizens of Nova Roma to do the same.

On August 4th, the video of Costa Gravas was entirely accepted by the professor Dimitris Pantermalis, the curator of the new Museum of the Acropolis. Greece gave up censuring a movie of Costa Gavras.

--------------------------------------------

Acropole - La Grèce renonce à censurer un film de Costa Gavras.

ATHENES, 4 août (Reuters) - La direction du nouveau musée de l'Acropole a renoncé mardi à couper quelques scènes d'un court métrage de Costa Gavras sur l'histoire du Parthénon en dépit des protestations de l'Eglise orthodoxe grecque.

Le film, destiné à informer les visiteurs du musée inauguré en juin, raconte notamment comment les premiers chrétiens ont saccagé le monument, qui date du Ve siècle avant JC, pour marquer leur rejet du paganisme.

Face au tollé général, le directeur du musée a annoncé qu'il renonçait à tout acte de censure. "Le film continuera d'être diffusé", dit Dimitris Pantermalis dans un communiqué.

Le réalisateur grec, connu pour ses films engagés, parmi lesquels "Z", "L'Aveu" ou encore "Missing", a fourni une séquence d'une minute quarante secondes pour ce film de présentation d'une durée totale de treize minutes.

La scène controversée, qui dure 12 secondes, montre des personnages en aube s'attaquant au temple.

Les médias grecs ont rapporté que l'Eglise avait protesté auprès du musée, mais le Saint Synode n'a fait aucune déclaration officielle.

"M. Gavras a clairement fait savoir que dans cette scène il ne montrait pas ni ne voulait dire que ces déprédations étaient le fait de prêtres, mais qu'ils s'agissait de laïcs", a ajouté Dimitris Pantermalis.

En cas de censure, Costa Gavras avait exigé que son nom soit retiré du générique.

(Dina Kyriakidou, version française Pascal Liétout)

---------------------------------

Vale.
C. Petronius Dexter
Group: Nova-Roma Message: 70556 From: Timothy or Stephen Gallagher Date: 2009-09-27
Subject: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARI
Salve Cato,
 
With respect. As Consul I can send anyone on a fact finding expedition to anywhere I like. This includes areas that have and areas that do not have a province. If these
individuals find information that enough people in a certain region want to create a Nova Roman province that information can then be made available first to the Consul/s and then to the Senate. The Consuls can make a recommendation and the Senate can then act on it.  Without information the Consuls can not request Senate action and the Senate can not act.
 
Vale
 
Ti. Galerius Paulinus 

To: Nova-Roma@yahoogroups.com
From: catoinnyc@...
Date: Sun, 27 Sep 2009 16:08:08 +0000
Subject: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA

 
Cato Galerio Paulino sal.

Salve!

I think that we all agree that the *purpose* of the edict is a good one; no-one has even suggested otherwise. The challenge is whether or not the purpose was implemented according to the law.

The Senate retains authority over the provinces and the creation of new ones, and that is clear according to the Constitution.

It would seem logical that the Senate should have been approached regarding the request before this kind of action was taken so that it (the Senate) could decide how best to proceed.

This question brings us back to Polybius' "On the Constitution" :

"The Consuls, before leading out the legions, remain in Rome and are supreme masters of the administration. ..They introduce foreign ambassadors to the Senate; bring matters requiring deliberation before it; and see to the execution of its decrees....

Besides, if any individual or state among the Italian allies requires a controversy to be settled, a penalty to be assessed, help or protection to be afforded, - all this is the province of the Senate. Or again, outside Italy, if it is necessary to send an embassy to reconcile warring communities, or to remind them of their duty, or sometimes to impose requisitions upon them, - or to receive their submission, or finally to proclaim war against them, - this too is the business of the Senate. In like manner the reception to be given to foreign ambassadors in Rome, and the answers to be returned to them, are decided by the Senate."

Vale,

Cato

--- In Nova-Roma@yahoogrou ps.com, Timothy or Stephen Gallagher <spqr753@... > wrote:
>
>
> Salvete,
>
>
>
> I happen to believe that this edit is legal and that it advances the cause of Nova Roma. I also believe that when I took similar action to appoint a "personal representative" for California and Ireland, I was within my legal rights as Consuls to do so.
>
>
>
> The fact that the action was vetoed not withstanding.
>
>
>
> I was right then and the Consuls are right now.
>
>
>
> Valete
>
>
>
> Ti. Galerius Paulinus
>


Group: Nova-Roma Message: 70557 From: rory12001 Date: 2009-09-27
Subject: Re: support YSEE and protest censorship in Greece
M. Hortensia C. Petronio T. Flavio spd;
my apologies, I must have missed that posting or YSEE didn't update the English section of their site; a good reason to learn Greek:)
It's amazing though, it happened; Costa-Gavras is world famous. YSEE is doing great work in fighting the tyranny of the Orthodox Church and meeting publically in Greece. They still aren't a recognized religion!

Dexter, it's not Torquemada but nepos perhaps;-)
optime vale
Maior

>
> Ave T. Flavi,
> > I just have written to the Acropolis Museum in protest and urge all my friends and citizens of Nova Roma to do the same.
>
> On August 4th, the video of Costa Gravas was entirely accepted by the professor Dimitris Pantermalis, the curator of the new Museum of the Acropolis. Greece gave up censuring a movie of Costa Gavras.
>
> --------------------------------------------
>
> Acropole - La Grèce renonce à censurer un film de Costa Gavras.
>
> ATHENES, 4 août (Reuters) - La direction du nouveau musée de l'Acropole a renoncé mardi à couper quelques scènes d'un court métrage de Costa Gavras sur l'histoire du Parthénon en dépit des protestations de l'Eglise orthodoxe grecque.
>
> Le film, destiné à informer les visiteurs du musée inauguré en juin, raconte notamment comment les premiers chrétiens ont saccagé le monument, qui date du Ve siècle avant JC, pour marquer leur rejet du paganisme.
>
> Face au tollé général, le directeur du musée a annoncé qu'il renonçait à tout acte de censure. "Le film continuera d'être diffusé", dit Dimitris Pantermalis dans un communiqué.
>
> Le réalisateur grec, connu pour ses films engagés, parmi lesquels "Z", "L'Aveu" ou encore "Missing", a fourni une séquence d'une minute quarante secondes pour ce film de présentation d'une durée totale de treize minutes.
>
> La scène controversée, qui dure 12 secondes, montre des personnages en aube s'attaquant au temple.
>
> Les médias grecs ont rapporté que l'Eglise avait protesté auprès du musée, mais le Saint Synode n'a fait aucune déclaration officielle.
>
> "M. Gavras a clairement fait savoir que dans cette scène il ne montrait pas ni ne voulait dire que ces déprédations étaient le fait de prêtres, mais qu'ils s'agissait de laïcs", a ajouté Dimitris Pantermalis.
>
> En cas de censure, Costa Gavras avait exigé que son nom soit retiré du générique.
>
> (Dina Kyriakidou, version française Pascal Liétout)
>
> ---------------------------------
>
> Vale.
> C. Petronius Dexter
>
Group: Nova-Roma Message: 70558 From: livia_plauta Date: 2009-09-27
Subject: Re: VADIS AL MAXIMO reenactment in ROME October 15th is confirmed or
Salve Marce,
apparently the event has been postponed until 2010. At least that's what I gather from the website (http://www.vadisalmaximo.com/).

Optime vale,
Livia

>
> SALVETE
>
> I'm Marcus Prometheus, old citzen of Novaroma stranded in Moldova.
>
>
> VADIS AL MAXIMO reenactment of Chariots Races (QUADRIGAE) in ROME's CIRCUS MAXIMUS, from October 15th to October 18th 2009
> is confirmed or cancelled?
> Any news please?
>
> Thanks in advance to the well informed who can and will help.
>
>
> BENE VALETE.
>
> Marcus Prometheus Decius G.
>
Group: Nova-Roma Message: 70559 From: rory12001 Date: 2009-09-27
Subject: Re: Burton Mack on Christian Myth/Pseudohistory
Salve Regule;
the section below makes me think of the power of naming and framing. Just like we have the Corpus Hermetica, would Corpus Jesuica have as much weight as a New Testament.



- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@...> wrote:
>
> Salvete omnes,
>  
> Some have asked privately what this rather esoteric exchange between Graecus and myself is about. Perhaps this long quote from one internationally respected NT scholar will help.
>  
> From Burton Mack, John Wesley Professor of the New Testament, School of Theology, Claremont.
> “…for most people the New Testament is taken as proof for the conventional picture of Christian origins, and the conventional picture is taken as proof for the way in which the New Testament was written. The conventional picture comes to focus on a very small set of persons and events as storied in the gospels. It is the story of Jesus’ appearance in the world as the son of God. A divine aura surrounds this special time that sets it apart from all the rest of human history…All that followed, including the transformation of the disciples into apostles, the birthday of the first church in Jerusalem, the conversion of Paul, and the writing of the New Testament gospels and letters by the apostles, is thought to be a response to those first incomparable events. Thus the unfolding history is imagined on the model of dominoes falling into place when triggered by an original impulse. This creates a circular, interlocking pattern of authentication in
> which the New Testament is both the result of and the documentation for the conventional view of Christian beginnings. For this reason the New Testament is commonly viewed and treated as a charter document that came into being much like the Constitution of the United States. According to this view, the authors of the New Testament were all present at the historical beginnings of the new religion and collectively wrote their gospels and letters for the purpose of founding the Christian church that Jesus came to inaugurate. Unfortunately for this view, that is not the way it happened. Scholars locate the various writings of the New Testament at different times and places….This fact alone introduces another history of Christian beginnings that is not acknowledged by or reflected in the writings of the New Testament. To make matters worse for the conventional view, these writings stem from different groups with their own histories, views, attitudes, and
> mix of peoples….No two writings agree upon what we might have thought were fundamental convictions shared by all early Christians. Each writing has a different view of Jesus, for instance, a particular attitude toward Judaism, its own conception of the kingdom of God, a peculiar notion of salvation, and so on. This means that the impression created by the New Testament of a singular collection of apostolic documents, all of which bear “witness” to a single set of inaugural events, is misleading. We now know that there were many different responses to the teachings of Jesus. Groups formed around them, but then went different ways depending upon their mix of peoples, social histories and discussions about the teachings of Jesus and how they were to be interpreted and applied….Each of these branches of the Jesus movements, including many permutations of each type, imagined Jesus differently. They did so in order to account for what they had become
> as patterns of practice, thinking, and congregating settled into place. And they all competed with one another in their claims to be the true followers of Jesus. Many of these groups had their own gospels (R. Cameron 1982), and some produced rather large libraries that are still available to us…As for the New Testament, it turns out to be a very small selection of texts from the large body of literature produced by various communities…These New Testament texts were collected in the interest of a particular form of Christian congregation….I will begin referring to this type of Christianity as “centrist,” meaning thereby it positioned itself against Gnostic forms of Christianity on the one hand, and radical forms of Pauline and spiritist communities on the other. It was centrist Christianity that became the religion of empire under Constantine, collected together the texts we now know as the New Testament, and joined them to Jewish scriptures to
> form the Christian Bible….It is also the case that, with the exception of seven letters by Paul and the Revelation to an otherwise unknown John, the writings selected for inclusion in the New Testament were not written by those whose names are attached to them. Many modern Christians find this fact difficult to comprehend, if not downright unnerving. The problem seems to be that, if so, someone must have been lying…[two paragraph discussion snipped on the kinds of acceptable practices in anonymous writing and forgeries â€" later what was unacceptable forgery in the ancient world, ASR]…Thus,…centrist Christians were able to create the impression of a singular, monolinear history of the Christian church. They did so by carefully selecting, collecting, and arranging anonymous and pseudodonymous writings assigned to figures at the beginning of the Christian time….And because all the New Testament writings were now regarded as written by apostles
> and their associates [and re-written and edited to reinforce this impression, ASR], the differences among their views of Christian beginnings were effectively erased [and since the other forms of Christianity and their gospels and scriptures were effectively suppressed by this centrist empire church, the monolinear historical fiction was further reinforced, ASR]….This means that the impression modern readers have of the New Testament as a charter document for Christianity, a kind of constitution written in concert by a college or congress of apostles, is thoroughly understandable. That is exactly what the centrist Christians of the fourth century intended. The problem is that this charter was created for the fourth-century church by means of literary fictions. It is neither an authentic account of Christian beginnings nor an accurate rehearsal of the history of the empire church…It will not be easy to set the conventional picture aside…The fact is
> that Christians have an investment in that picture and that investment takes the form of believing it is true. This has resulted in a conviction or desire to accept the gospels as histories, accounts of what literally happened in order to inaugurate the Christian faith." (Who Wrote the New Testament: The Making of the Christian Myth. pp. 5, 6-9)
>  
>
Group: Nova-Roma Message: 70560 From: Steve Moore Date: 2009-09-27
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BUL

Salve, Pauline.

 

What you say is true. However, that is not the mandate given in this edict. The Consuls are not appointing Celsus to a fact-finding expedition; they are appointing him as de facto governor of a country sine provinciis. Such an appointment falls under the authority of the Senate.

 

Vale,

Potitus

 


From: Nova-Roma@yahoogroups.com [mailto: Nova-Roma@yahoogroups.com ] On Behalf Of Timothy or Stephen Gallagher
Sent: Sunday, September 27, 2009 9:36 AM
To: Nova-Roma
Subject: [Nova-Roma] EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA

 

 

Salve Cato,
 
With respect. As Consul I can send anyone on a fact finding expedition to anywhere I like. This includes areas that have and areas that do not have a province. If these
individuals find information that enough people in a certain region want to create a Nova Roman province that information can then be made available first to the Consul/s and then to the Senate. The Consuls can make a recommendation and the Senate can then act on it.  Without information the Consuls can not request Senate action and the Senate can not act.
 
Vale
 
Ti. Galerius Paulinus 

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Group: Nova-Roma Message: 70561 From: Cato Date: 2009-09-27
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BUL
Cato Galerio Paulino sal.

Salve.

I agree 100% with you as far as you have said. The difference is that this was not a "fact-finding" mission of any kind - the parefectus has been given total authority to act under the consuls' power in Bulgaria. I quote from the edict:

"2. The Praefectus' job includes
a) representing Nova Roma under the authority and control of the Consuls until a province is created in that country;
b) leading the job of organizing a Nova Roman province in Bulgaria;
c) representing and administering all Nova Roman citizens in Bulgaria;
d) executing all instructions given by the Consuls;
e) reporting about and being responsible for all activities of Nova Roma in Bulgaria directly to the Consuls."


Vale,

Cato

--- In Nova-Roma@yahoogroups.com, Timothy or Stephen Gallagher <spqr753@...> wrote:
>
>
> Salve Cato,
>
>
>
> With respect. As Consul I can send anyone on a fact finding expedition to anywhere I like. This includes areas that have and areas that do not have a province. If these
> individuals find information that enough people in a certain region want to create a Nova Roman province that information can then be made available first to the Consul/s and then to the Senate. The Consuls can make a recommendation and the Senate can then act on it. Without information the Consuls can not request Senate action and the Senate can not act.
>
>
>
> Vale
>
>
>
> Ti. Galerius Paulinus
Group: Nova-Roma Message: 70562 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Early Christian Syncretism 1
Salvete Omnes,
 
Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
 
He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
 
Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
 
"I shall sing of Attis, son of Rhea,
not with the clang of bells nor with the flute,
nor with the bellowing of the Kouretes of Ida,
but I shall tune it to the muse of Phoebus's lyre.
All hail, all hail - as Pan, as Bacchus,
as shepherd of the shining stars.
 
Whether you are the offspring of Kronos,
or the blessed child of Zeus or great Rhea,
hail to you, Attis, at whose name Rhea looks down.
Assyrians call you thrice-lamented Adonis;
all Egypt, Osiris;
Greek wisdom, the heavenly crescent moon;
Samothracians, venerable Adamas;
people of Haimos, corybant;
Phyrgians, sometimes Papas,
sometimes corpse or god or sterile
or goatherd or harvested green sheaf
or flute player whom the fertile almond brought forth."
 
Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
 
There is more to come.
 
Valete,
A. Sempronius Regulus

Group: Nova-Roma Message: 70563 From: Timothy or Stephen Gallagher Date: 2009-09-27
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BUL
Salve Cato et al,
 
I know and I still believe that a 'represenative" of a Consul has any authority that Consul wants to bestow its' called Imperium.
 
Here is why the appointments are not "governors" nor meant to be. 
 
1 the Senate is the only organ of the state that can appoint a provincial governor and
 
2. The individuals do not have control of any Nova Roma funds. My appointments to California and Hibernia did not carry the title of "governor" nor did they have access to the funds of the provinces. The worked solely for the Consul/s. That is why I believe to this day that the edict I issued appointing them was legal and constitutional.
 
Vale
 
Ti. Galerius Paulinus
 

To: Nova-Roma@yahoogroups.com
From: catoinnyc@...
Date: Sun, 27 Sep 2009 18:11:47 +0000
Subject: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN BULGARIA

 
Cato Galerio Paulino sal.

Salve.

I agree 100% with you as far as you have said. The difference is that this was not a "fact-finding" mission of any kind - the parefectus has been given total authority to act under the consuls' power in Bulgaria. I quote from the edict:

"2. The Praefectus' job includes
a) representing Nova Roma under the authority and control of the Consuls until a province is created in that country;
b) leading the job of organizing a Nova Roman province in Bulgaria;
c) representing and administering all Nova Roman citizens in Bulgaria;
d) executing all instructions given by the Consuls;
e) reporting about and being responsible for all activities of Nova Roma in Bulgaria directly to the Consuls."

Vale,

Cato

--- In Nova-Roma@yahoogrou ps.com, Timothy or Stephen Gallagher <spqr753@... > wrote:
>
>
> Salve Cato,
>
>
>
> With respect. As Consul I can send anyone on a fact finding expedition to anywhere I like. This includes areas that have and areas that do not have a province. If these
> individuals find information that enough people in a certain region want to create a Nova Roman province that information can then be made available first to the Consul/s and then to the Senate. The Consuls can make a recommendation and the Senate can then act on it. Without information the Consuls can not request Senate action and the Senate can not act.
>
>
>
> Vale
>
>
>
> Ti. Galerius Paulinus


Group: Nova-Roma Message: 70564 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Early Christian Syncretism 2
Salvete,
 
This next Christian scriptural text is later. It is dated to late third-century but still earlier that Cato and Graecus would probably be comfortable to admit (for dating and textual critcism, see Hans-Gebhard Bethge in Layton, Nag Hammadi Codex II, 2-7, 2.12).
 
Born from and borne by Adam comes....
 
"Out of this first blood, Eros appeared, being androgynous....Just as Eros appeared out of the midpoint between ligh and darkness, and in the midst of the angels and people the intercourse of Eros was consummated, so too the first sensual pleasure sprouted upon the earth...After Eros, the grapevine sprouted up from the blood that was shed upon the earth..."
 
In a footnote this Christian scriptural passage draws upon an old Greek literary tradition of the connections between Eros and Dionysos. So much the worse again for the "no borrowing" and/or "reverse borrowing" theory of Cato and Graecus.
 
Valete omnes,
A. Sempronius Regulus
 

Group: Nova-Roma Message: 70565 From: gualterus_graecus Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Salve,

Well, I never suggested that the tradition attested late was fully formed early on, but rather the essential elements of ritual and words were already in place (bread, cup, words of institution) and that later traditions are in continuity with with this. As such, "the eucharist" is what is attested in 1Cor, the Synoptics and Didache. This core tradition is certainly genetically linked to what one finds in the Didascalia, Apostolic Constitutions and related later material. If some accretions that constituted the growth of this tradition happened to be borrowed from somewhere this doesn't impact the early status and nature of the above eucharist. In other words, the existence of borrowed elements in later eucharistic tradition doesn't mean the eucharist is, per se, borrowed.

Which gnostic "eucharist" do you have in mind? What text are you referring to?

Vale,

Gualterus

--- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@...> wrote:

> Salve,
> Yes, this thread started on the topic of the eucharist. But whatever communal practice some, not all Christians had, does not mean the later eucharist existed fully formed back then nor that they had the same meaning. For example, again, some Christians groups appear to have had not sacraments. Others, some gnostics, had a bread eucharist tied to the feeding of the 5000 with Pythagorean symbolism (that is not borrowing) as the multiplication of gnosis. Bread = gnosis. So, already, Christians are borrowing. We have bits of a platonic dialog as scripture. I gave references on this. So, it is anachronistic to speak about "the eucharist" being attested early to forestall questions of borrowing when the question of "what eucharist, whose eucharist" is not addressed, when the fact that one early eucharist is a gnostic one that borrows from Pythagorean number theory, that some early Christian writings bits from Platonic dialogs, plus the whole subdiscipline of
> the history of the liturgy really begins to track the creation of liturgy after Constantine legalizes Christianity and they start building basilicas to celebrate those liturgies in.
>  
> Vale,
> A. Sempronius Regulus
>  
> --- On Fri, 9/25/09, gualterus_graecus <waltms1@...> wrote:
>
>
> From: gualterus_graecus <waltms1@...>
> Subject: [Nova-Roma] Re: A pagan Christ before Christ
> To: Nova-Roma@yahoogroups.com
> Date: Friday, September 25, 2009, 2:12 AM
>
>
>  
>
>
>
> Salve,
>
> Of course they are an inference, just like most of ancient history. The question is how compelling the inferences are. As it stands, there's quite a large amount of direct and indirect evidence for the text in the second century. Incidentally, the earliest papyrus is P52, normally dated to circa 125 CE, which is about 100 years after the purported events, not 180. There are a few other fragments that date to the second century as well, generally of significantly larger size, such as P66 and P67. This in itself is substantial given that few other classical texts have any fragments approaching that close to their supposed point of composition. But, that's only the beginning.
>
> Various apostolic texts and fathers quote from the NT during the second century. Clement of Alexandria alone makes precise quotations from the NT over 1,600 times; Irenaeus over 800 times (Cosaert, "The Text of the Gospels in Clement of Alexandria_ (Atlanta: 2008) 2-3, especially n. 2. A few hundred more can be found among the earlier, Apostolic fathers.
>
> The massive number of textual witnesses to the New Testament also allows another perspective from which to evaluate relative dating and authenticity, which is through the notion of Text-Types, that is families of texts that share distinctive readings genetically part of the manuscript tradition. As you no doubt know, the overwhelming critical appraisal of modern NT scholars is that the Alexandrian text-type has the greatest claim to authenticity. What is striking, then, is when Clement's citations of the Gospels are analyzed, Matthew and John have a mixed, but weakly Alexandrian flavor, while Mark and Luke are strongly part of the so-called "Western" text-type (see rest of Cosaert's study). The fact that Clement would be familiar with gospel texts already undergoing differentiation by type, and into different types at that, already suggests a significant prior manuscript history for the NT text.
>
> All of the above is just the external evidence. Internal evidence for the dating of the Gospels, of course, places them in their substantially canonical form several decades earlier and, as you know, the bib for this is ridiculously long.
>
> Now, compare the above to the case of the pseudo-Hadrian letter. It isn't just *any* fourth century text--it pitifully fails on both internal and external evidence. Medieval manuscript evidence of a seemingly fourth century text (Historia Augustana) that is notorious for inclusion of forged material, citing a letter that is nowhere else cited or referenced, whose internal evidence contradicts what is known about Hadrianic Alexandria. Now, if you want to make an argument for its authenticity, we can start a new thread on that, but I don't think it's worth it.
>
> Finally, about the significance of the NT, you speak in generalities, ones with which I agree, but I never was making an argument that the NT in general reflects an undistorted view of early Christianity- -what ancient text, let alone religious, can have a claim to being undistorted? This all originally began with a discussion of the eucharist, and my argument was, in part, that since the eucharist is attested very early on, copycat arguments don't fly (forgive my glib summary, but my argument can be found in the previous thread).
>
> Vale,
>
> Gualterus
>
> --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> >
> > Salve,
> >  
> > You write -
> >  
> > "Now, when it comes to the New Testament, of course the gospels, and most of the letters, are pseudepigraphical, but to compare those texts' utilities with the Hadrian letter is misleading since despite their pseudepigraphical nature, the gospels can be reasonably dated in their substantially canonical forms to the 2nd century."
> >  
> > I reply: unless you have relatively complete physical copies from the second century of NT texts, believing and saying they reached "their substantially canonical forms" by then is an inference. It is not a fact. It is a theory. Now we can talk about how theories might be better than others but an inference always remains such. Unless something new has come up, the oldest physical NT text is a creditcard-sized fragment of the 18th chapter of John dated to what, 180 years after the events it purports to be about? The complete manuscripts date later, in most cases, way later than that. So, lets see where we are at this point. On the one hand, you claim a fourth century forgery can't indicate what might be going on in the second century. On the other hand, you claim forgeries later than that can indicate what is going on in the second, and even, the first century. Hmmmm.
> >  
> > And besides, what makes these NT texts normative indicators for what Christians were doing in the first two centuries. Kind of since Bauer (not the early Pietist), New Testament studies have sort of woken gradually to the fact that one is not going to get an undistorted picture of early christianity by using NT documents as your exclusive window -- not after Nag Hammadi at any rate.
> >  
> > Vale,
> > A. Sempronius Regulus
> >
>
Group: Nova-Roma Message: 70566 From: Titus Flavius Aquila Date: 2009-09-27
Subject: AW: [Nova-Roma] Re: support YSEE and protest censorship in Greece
Ave C. Petronius Dexter ,
 
this is very good news, thank you.
 
Optime vale
Titus Flavius Aquila


Von: petronius_dexter <jfarnoud94@...>
An: Nova-Roma@yahoogroups.com
Gesendet: Sonntag, den 27. September 2009, 18:32:56 Uhr
Betreff: [Nova-Roma] Re: support YSEE and protest censorship in Greece

 

Ave T. Flavi,

> I just have written to the Acropolis Museum in protest and urge all my friends and citizens of Nova Roma to do the same.

On August 4th, the video of Costa Gravas was entirely accepted by the professor Dimitris Pantermalis, the curator of the new Museum of the Acropolis. Greece gave up censuring a movie of Costa Gavras.

------------ --------- --------- --------- -----

Acropole - La Grèce renonce à censurer un film de Costa Gavras.

ATHENES, 4 août (Reuters) - La direction du nouveau musée de l'Acropole a renoncé mardi à couper quelques scènes d'un court métrage de Costa Gavras sur l'histoire du Parthénon en dépit des protestations de l'Eglise orthodoxe grecque.

Le film, destiné à informer les visiteurs du musée inauguré en juin, raconte notamment comment les premiers chrétiens ont saccagé le monument, qui date du Ve siècle avant JC, pour marquer leur rejet du paganisme.

Face au tollé général, le directeur du musée a annoncé qu'il renonçait à tout acte de censure. "Le film continuera d'être diffusé", dit Dimitris Pantermalis dans un communiqué.

Le réalisateur grec, connu pour ses films engagés, parmi lesquels "Z", "L'Aveu" ou encore "Missing", a fourni une séquence d'une minute quarante secondes pour ce film de présentation d'une durée totale de treize minutes.

La scène controversée, qui dure 12 secondes, montre des personnages en aube s'attaquant au temple.

Les médias grecs ont rapporté que l'Eglise avait protesté auprès du musée, mais le Saint Synode n'a fait aucune déclaration officielle.

"M. Gavras a clairement fait savoir que dans cette scène il ne montrait pas ni ne voulait dire que ces déprédations étaient le fait de prêtres, mais qu'ils s'agissait de laïcs", a ajouté Dimitris Pantermalis.

En cas de censure, Costa Gavras avait exigé que son nom soit retiré du générique.

(Dina Kyriakidou, version française Pascal Liétout)

------------ --------- --------- ---

Vale.
C. Petronius Dexter


Group: Nova-Roma Message: 70567 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: AW: [Nova-Roma] Re: support YSEE and protest censorship in Greec
Salvete,
We need to keep watch though. This is not the first time nor likely the last time the Greek Orthodox church would try something like this.
Valete,
A. Sempronius Regulus
--- On Sun, 9/27/09, Titus Flavius Aquila <titus.aquila@...> wrote:

From: Titus Flavius Aquila <titus.aquila@...>
Subject: AW: [Nova-Roma] Re: support YSEE and protest censorship in Greece
To: Nova-Roma@yahoogroups.com
Cc: jfarnoud94@...
Date: Sunday, September 27, 2009, 7:47 PM

 
Ave C. Petronius Dexter ,
 
this is very good news, thank you.
 
Optime vale
Titus Flavius Aquila


Von: petronius_dexter <jfarnoud94@yahoo. fr>
An: Nova-Roma@yahoogrou ps.com
Gesendet: Sonntag, den 27. September 2009, 18:32:56 Uhr
Betreff: [Nova-Roma] Re: support YSEE and protest censorship in Greece

 
Ave T. Flavi,
> I just have written to the Acropolis Museum in protest and urge all my friends and citizens of Nova Roma to do the same.

On August 4th, the video of Costa Gravas was entirely accepted by the professor Dimitris Pantermalis, the curator of the new Museum of the Acropolis. Greece gave up censuring a movie of Costa Gavras.

------------ --------- --------- --------- -----

Acropole - La Grèce renonce à censurer un film de Costa Gavras.

ATHENES, 4 août (Reuters) - La direction du nouveau musée de l'Acropole a renoncé mardi à couper quelques scènes d'un court métrage de Costa Gavras sur l'histoire du Parthénon en dépit des protestations de l'Eglise orthodoxe grecque.

Le film, destiné à informer les visiteurs du musée inauguré en juin, raconte notamment comment les premiers chrétiens ont saccagé le monument, qui date du Ve siècle avant JC, pour marquer leur rejet du paganisme.

Face au tollé général, le directeur du musée a annoncé qu'il renonçait à tout acte de censure. "Le film continuera d'être diffusé", dit Dimitris Pantermalis dans un communiqué.

Le réalisateur grec, connu pour ses films engagés, parmi lesquels "Z", "L'Aveu" ou encore "Missing", a fourni une séquence d'une minute quarante secondes pour ce film de présentation d'une durée totale de treize minutes.

La scène controversée, qui dure 12 secondes, montre des personnages en aube s'attaquant au temple.

Les médias grecs ont rapporté que l'Eglise avait protesté auprès du musée, mais le Saint Synode n'a fait aucune déclaration officielle.

"M. Gavras a clairement fait savoir que dans cette scène il ne montrait pas ni ne voulait dire que ces déprédations étaient le fait de prêtres, mais qu'ils s'agissait de laïcs", a ajouté Dimitris Pantermalis.

En cas de censure, Costa Gavras avait exigé que son nom soit retiré du générique.

(Dina Kyriakidou, version française Pascal Liétout)

------------ --------- --------- ---

Vale.
C. Petronius Dexter



Group: Nova-Roma Message: 70568 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Roman Glassware
Salvete omnes,
While in the library researching some material on Pythagoreanism, Dionysian mysteries, Cretan Zeus and Osirian mysteries as possible confluence of backgrounds for Orphism as a sixth century creation in southern Italy, I took a break and was distracted by some works on Roman glass. I knew there was such a thing but some of the pictures show it reached a highly developed form as an art -- in the pieces produced. I wonder if anyone has thought of reproducing copies?
Valete,
ASR

Group: Nova-Roma Message: 70569 From: petronius_dexter Date: 2009-09-27
Subject: Re: support YSEE and protest censorship in Greece
Ave T. Fulvi Aquila,

> this is very good news, thank you.

The most amazing news I discovered in this video was that the Parthenon was called "Notre Dame d'Athènes" during the Duchy of Athens...

http://en.wikipedia.org/wiki/Duchy_of_Athens

Vale.
C. Petronius Dexter
Group: Nova-Roma Message: 70570 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Notre Dame d'Athènes/was support YSEE and protest censorship in Gre
Salve,
Then it might interest you to know that Hagia Sophia is a motif based on a pagan goddess.
Vale,
ASR

--- On Sun, 9/27/09, petronius_dexter <jfarnoud94@...> wrote:

From: petronius_dexter <jfarnoud94@...>
Subject: [Nova-Roma] Re: support YSEE and protest censorship in Greece
To: Nova-Roma@yahoogroups.com
Date: Sunday, September 27, 2009, 9:15 PM

 
Ave T. Fulvi Aquila,

> this is very good news, thank you.

The most amazing news I discovered in this video was that the Parthenon was called "Notre Dame d'Athènes" during the Duchy of Athens...

http://en.wikipedia .org/wiki/ Duchy_of_ Athens

Vale.
C. Petronius Dexter


Group: Nova-Roma Message: 70571 From: Patrick O Date: 2009-09-27
Subject: Report from Austrorientalis Provincial Gathering
Salvete,

For citizens and others who live in the greater Nashville area, you missed a good discussion and meal at the domus of A. Sempronius Regulus on Saturday, Oct. 26. He laid out a fine meal of fresh baked bread, lamb, hummus, and tapenade washed down with unwatered retsina wine. He even offered some late season honey with which to finish the cera.

If we meet again in October, I will be demonstrating how to make a quick version of garum.

Looking forward to next month.

Valete.

Aureliane
Group: Nova-Roma Message: 70572 From: Patrick O Date: 2009-09-27
Subject: Re: Religion
Yep, you got the right Aurelianus.

Nope, I am just scorning you.

Vale.

--- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@...> wrote:
>
> Cato Aureliano sal.
>
> Salve!
>
> Is this the same Aurelianus who poured out the wrath of the tribunate on the current government and was ignored? The same whose fulminations against the abuse of power rang through the Forum day after day?
>
> And yet you would scorn one who stands against that kind of government, and encourage the same kind of government for our future. You certainly are...flexible.
>
> Vale,
>
> Cato
>
>
>
>
> --- In Nova-Roma@yahoogroups.com, "Patrick O" <brotherpaganus@> wrote:
> >
> > Cato,
> >
> > I think you underestimate the importance of being liked in politics, or respected or well-regarded or barely tolerated. Particularly in an organization like NR where individuals who continually harp on a subject on which nearly everyone else disagrees with them. Make your run for the consulship but I think you are going to be very disappointed.
> >
> > I encourage those who believe my opinion matters not to support Cato's candidacy for consul, which is an office where flexibility and tolerance are two principal requirements. Those are not traits that I associate with Cato.
> >
> > Aureliane
> >
> > --- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@> wrote:
> > >
> > > Cato Aureliano sal.
> > >
> > > Salve!
> > >
> > > Well, I've never asked anyone to like me, Aureliane; contrary to what many think, I seriously do not see running for office as a popularity contest, naive though that may be. I am concerned for the Respublica - the *whole Respublica, not a group or single element within it.
> > >
> > > I have laid out quite clearly (and will again, as the need arises) the kind of vision I have for the Respublica, and when other candidates make themselves known, the People can decide where they want their government to take them.
> > >
> > > The stench you smell must be coming from the halls of government, Aureliane, because unlike some of our magistrates, I have done nothing for which I should be ashamed, and have - again unlike some of our magistrates - done everything publicly and openly.
> > >
> > > The burning of a thousand braziers of incense cannot cloak the smell of a battered Constitution, trampled near to death under the heels of political expediency and arrogance.
> > >
> > > Vale,
> > >
> > > Cato
> > >
> >
>
Group: Nova-Roma Message: 70573 From: rory12001 Date: 2009-09-27
Subject: Re: Notre Dame d'Athènes/was support YSEE and protest censorship in
Salvete;
Is Hagia Sophia, Dea Victoria then?

Our Lady of Athens; it reminds me of 'Queen of Heaven' this is the traditional Judaean worship of Ishtar, Astarte in Carthage.
Jeremiah 44 15-25

"But we will do everything that we have vowed, burn incense to the queen of heaven and pour out libations to her, as we did and our fathers and our kings and our princes, in the cities of Judah and in the streets of Jerusalem; for then we had plenty of food and prospered, and saw no evil.'"

Scholars are just starting to deal with this. That the vast majority of Judaeans were polytheistic.They deal with goddess worship by terming it 'folk religion' read

"Did God have a wife? Archeology and Folk Religion in Ancient Israel" William Dever,
Eerdmans, 2005. Dever is a biblical archeologist.past director of a number of archeological institutes in Israel


optime vale
Maior

> Salve,
> Then it might interest you to know that Hagia Sophia is a motif based on a pagan goddess.
> Vale,
> ASR
>
> --- On Sun, 9/27/09, petronius_dexter <jfarnoud94@...> wrote:
>
>
> From: petronius_dexter <jfarnoud94@...>
> Subject: [Nova-Roma] Re: support YSEE and protest censorship in Greece
> To: Nova-Roma@yahoogroups.com
> Date: Sunday, September 27, 2009, 9:15 PM
>
>
>  
>
>
>
> Ave T. Fulvi Aquila,
>
> > this is very good news, thank you.
>
> The most amazing news I discovered in this video was that the Parthenon was called "Notre Dame d'Athènes" during the Duchy of Athens...
>
> http://en.wikipedia .org/wiki/ Duchy_of_ Athens
>
> Vale.
> C. Petronius Dexter
>
Group: Nova-Roma Message: 70574 From: Patrick O Date: 2009-09-27
Subject: R: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE
Fl. Galerius Aurelianus s.p.d.

There has been a precedent for this when Tb. Galerius Paulinus attempted to appoint an individual to act as gubenator of California when that same individual had not been appointed to the Senate but there was no one else to be appointed that enjoyed the confidence of the Senate. That clearly was a violation of the rights and prerogatives of the Senate. However, the consul was wise enough to limit the authority of that individual to powers not allowed to a Senate-appointed gubenator.

For example, he could not collect taxes on behalf of his province and forward 50% to the NR treasure. He could not wear a toga praetexta or be attended by lictores within the province. He could not issue edicta or make any judicial decisions. He could not form a provincial curia or appoint anyone to it.

What he could do was promulgate Nova Roma by forwarding approved materials to interested individuals and groups in his province. He could encourage individuals to become members of Nova Roma and become assidui. He could direct them to the various Nova Roma lists. He could attend events sponsored by Roman-themed organizations and pass out approved materials at those events.

As long as such an individual is not granted the title, authority, and prerogatives of a properly-appointed gubenator, I believe that one can be appointed by one or both consuls to act toward bringing that area into Nova Roma which would lead to legal provincial status. It also demonstrates the leadership skills of said individual so that he or she might become legally-appointed gubenator at a later date with the blessings of the Senate.

Valete.

--- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@...> wrote:
>
> Cato Marcae Hortensiae sal.
>
> Salve.
>
> Please explain why every question is viewed as some sort of terrifying threat? The governor asked a question, completely reasonably, without rancor or insult. The consuls did something, he believes they ought not to have done under the law. What law supports their act? It's that simple.
>
> Lentulus answered a tiny bit harshly, but at least tried to explain why he thinks it was lawful. I may still disagree, but there is no ill feeling between Lentulus and I regarding it, as far as I know.
>
> Yet you take up a sword and start slashing away again, trying to force a brute and personal fight. Is this the kind of Roman virtue you regularly trumpet?
>
> Vale,
>
> Cato
>
Group: Nova-Roma Message: 70575 From: Patrick O Date: 2009-09-27
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Salve.

I enjoyed the video very much. You are doing very good work. Please continue it.

Where did your flamen get his apex?

Fl. Galerius Aurelianus Pontifex.

--- In Nova-Roma@yahoogroups.com, Vladimir Popov <vld_popov@...> wrote:
>
> Salvete omnibus, here is а ritual reconstruction "the Roman wedding" (conferratio) which was recreated by our group of participants of the organisation is Nova Roma. Records of Horace, Dionysius of Halicarnassus, Tacitus and Pliny were used. We're represented this ritual last Sunday on the roman festival "Antique inheritance" in Svishtov, Bulgaria.
> http://www.youtube.com/watch?v=jkfe3npg_Nc
> http://www.youtube.com/watch?v=bpDbd30FCBU
> http://www.youtube.com/watch?v=CZ22SgKNErs
> http://www.youtube.com/watch?v=0dLS6mR26Eo
> Starring - Tiberius Drusus /from Estonia/ as Pontifex Maximus, Quintus Modius Scaevola as a Flamen Dialis, me as a groom, Tiberia Claudia Lepida - as a bribe, Legio XI CPF from Roma as a withnesses.
> Valete!
>
Group: Nova-Roma Message: 70576 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: support YSEE and protest censorship in Greece
Salvete omnes,
Let us also remember that the organization behind the censorship and other kinds of suppression of paganism in a country of the EU is the Greek Orthodox church. Let us remember this for there is one, Cato, who through his tithes and offerings supports such censorship and suppression and has expressed his repeated desire to take care of the cultores deaorum in NR. I also point out he evaded this topic nor joined in the condemnation of what his church was doing in Greece to the likes of us in NR.
Valete,
A. Sempronius Regulus


Group: Nova-Roma Message: 70577 From: Patrick O Date: 2009-09-27
Subject: Re: Roman Glassware
Two gentlemen in England have been doing that for several years. You can find the link to them on the XXth Legion website under "suppliers"

Aureliane

--- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@...> wrote:
>
> Salvete omnes,
> While in the library researching some material on Pythagoreanism, Dionysian mysteries, Cretan Zeus and Osirian mysteries as possible confluence of backgrounds for Orphism as a sixth century creation in southern Italy, I took a break and was distracted by some works on Roman glass. I knew there was such a thing but some of the pictures show it reached a highly developed form as an art -- in the pieces produced. I wonder if anyone has thought of reproducing copies?
> Valete,
> ASR
>
Group: Nova-Roma Message: 70578 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: Roman Glassware
Cast or blown or both?

--- On Sun, 9/27/09, Patrick O <brotherpaganus@...> wrote:

From: Patrick O <brotherpaganus@...>
Subject: [Nova-Roma] Re: Roman Glassware
To: Nova-Roma@yahoogroups.com
Date: Sunday, September 27, 2009, 10:23 PM

 
Two gentlemen in England have been doing that for several years. You can find the link to them on the XXth Legion website under "suppliers"

Aureliane

--- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@. ..> wrote:
>
> Salvete omnes,
> While in the library researching some material on Pythagoreanism, Dionysian mysteries, Cretan Zeus and Osirian mysteries as possible confluence of backgrounds for Orphism as a sixth century creation in southern Italy, I took a break and was distracted by some works on Roman glass. I knew there was such a thing but some of the pictures show it reached a highly developed form as an art -- in the pieces produced. I wonder if anyone has thought of reproducing copies?
> Valete,
> ASR
>


Group: Nova-Roma Message: 70580 From: rory12001 Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Salve;
by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes
that both Greeks and Romans offered to the gods.

Diana, Liber, Ceres all had special bread or cake offerings

Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.

S. Benko in "The Virgin Goddess: the Pagan and Christian roots of Mariolatry" Brill, 1993
points out that the Greeks and Romans believed that the divine was accessable as there was a numen/ daimon in everything: plants, rocks people, bread. p. 187 He devotes an entire chapter to 'the power of consecrated bread' The bread or cake was marked to with symbols to indicate the goddess or god, for the power to become effective.


It all sounds so obvious now;-)
optime vale
Maior




In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> -Salve;
> by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes that both Greeks and Romans offered to the gods.
>
> Diana, Liber, Ceres all had special bread or cake offerings
>
> Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
>
> It all sounds so obvious now;-)
>
>
>
> >
> >
> > Salve,
> >
> > Well, I never suggested that the tradition attested late was fully formed early on, but rather the essential elements of ritual and words were already in place (bread, cup, words of institution) and that later traditions are in continuity with with this. As such, "the eucharist" is what is attested in 1Cor, the Synoptics and Didache. This core tradition is certainly genetically linked to what one finds in the Didascalia, Apostolic Constitutions and related later material. If some accretions that constituted the growth of this tradition happened to be borrowed from somewhere this doesn't impact the early status and nature of the above eucharist. In other words, the existence of borrowed elements in later eucharistic tradition doesn't mean the eucharist is, per se, borrowed.
> >
> > Which gnostic "eucharist" do you have in mind? What text are you referring to?
> >
> > Vale,
> >
> > Gualterus
> >
> > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> >
> > > Salve,
> > > Yes, this thread started on the topic of the eucharist. But whatever communal practice some, not all Christians had, does not mean the later eucharist existed fully formed back then nor that they had the same meaning. For example, again, some Christians groups appear to have had not sacraments. Others, some gnostics, had a bread eucharist tied to the feeding of the 5000 with Pythagorean symbolism (that is not borrowing) as the multiplication of gnosis. Bread = gnosis. So, already, Christians are borrowing. We have bits of a platonic dialog as scripture. I gave references on this. So, it is anachronistic to speak about "the eucharist" being attested early to forestall questions of borrowing when the question of "what eucharist, whose eucharist" is not addressed, when the fact that one early eucharist is a gnostic one that borrows from Pythagorean number theory, that some early Christian writings bits from Platonic dialogs, plus the whole subdiscipline of
> > > the history of the liturgy really begins to track the creation of liturgy after Constantine legalizes Christianity and they start building basilicas to celebrate those liturgies in.
> > >  
> > > Vale,
> > > A. Sempronius Regulus
> > >  
> > > --- On Fri, 9/25/09, gualterus_graecus <waltms1@> wrote:
> > >
> > >
> > > From: gualterus_graecus <waltms1@>
> > > Subject: [Nova-Roma] Re: A pagan Christ before Christ
> > > To: Nova-Roma@yahoogroups.com
> > > Date: Friday, September 25, 2009, 2:12 AM
> > >
> > >
> > >  
> > >
> > >
> > >
> > > Salve,
> > >
> > > Of course they are an inference, just like most of ancient history. The question is how compelling the inferences are. As it stands, there's quite a large amount of direct and indirect evidence for the text in the second century. Incidentally, the earliest papyrus is P52, normally dated to circa 125 CE, which is about 100 years after the purported events, not 180. There are a few other fragments that date to the second century as well, generally of significantly larger size, such as P66 and P67. This in itself is substantial given that few other classical texts have any fragments approaching that close to their supposed point of composition. But, that's only the beginning.
> > >
> > > Various apostolic texts and fathers quote from the NT during the second century. Clement of Alexandria alone makes precise quotations from the NT over 1,600 times; Irenaeus over 800 times (Cosaert, "The Text of the Gospels in Clement of Alexandria_ (Atlanta: 2008) 2-3, especially n. 2. A few hundred more can be found among the earlier, Apostolic fathers.
> > >
> > > The massive number of textual witnesses to the New Testament also allows another perspective from which to evaluate relative dating and authenticity, which is through the notion of Text-Types, that is families of texts that share distinctive readings genetically part of the manuscript tradition. As you no doubt know, the overwhelming critical appraisal of modern NT scholars is that the Alexandrian text-type has the greatest claim to authenticity. What is striking, then, is when Clement's citations of the Gospels are analyzed, Matthew and John have a mixed, but weakly Alexandrian flavor, while Mark and Luke are strongly part of the so-called "Western" text-type (see rest of Cosaert's study). The fact that Clement would be familiar with gospel texts already undergoing differentiation by type, and into different types at that, already suggests a significant prior manuscript history for the NT text.
> > >
> > > All of the above is just the external evidence. Internal evidence for the dating of the Gospels, of course, places them in their substantially canonical form several decades earlier and, as you know, the bib for this is ridiculously long.
> > >
> > > Now, compare the above to the case of the pseudo-Hadrian letter. It isn't just *any* fourth century text--it pitifully fails on both internal and external evidence. Medieval manuscript evidence of a seemingly fourth century text (Historia Augustana) that is notorious for inclusion of forged material, citing a letter that is nowhere else cited or referenced, whose internal evidence contradicts what is known about Hadrianic Alexandria. Now, if you want to make an argument for its authenticity, we can start a new thread on that, but I don't think it's worth it.
> > >
> > > Finally, about the significance of the NT, you speak in generalities, ones with which I agree, but I never was making an argument that the NT in general reflects an undistorted view of early Christianity- -what ancient text, let alone religious, can have a claim to being undistorted? This all originally began with a discussion of the eucharist, and my argument was, in part, that since the eucharist is attested very early on, copycat arguments don't fly (forgive my glib summary, but my argument can be found in the previous thread).
> > >
> > > Vale,
> > >
> > > Gualterus
> > >
> > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > >
> > > > Salve,
> > > >  
> > > > You write -
> > > >  
> > > > "Now, when it comes to the New Testament, of course the gospels, and most of the letters, are pseudepigraphical, but to compare those texts' utilities with the Hadrian letter is misleading since despite their pseudepigraphical nature, the gospels can be reasonably dated in their substantially canonical forms to the 2nd century."
> > > >  
> > > > I reply: unless you have relatively complete physical copies from the second century of NT texts, believing and saying they reached "their substantially canonical forms" by then is an inference. It is not a fact. It is a theory. Now we can talk about how theories might be better than others but an inference always remains such. Unless something new has come up, the oldest physical NT text is a creditcard-sized fragment of the 18th chapter of John dated to what, 180 years after the events it purports to be about? The complete manuscripts date later, in most cases, way later than that. So, lets see where we are at this point. On the one hand, you claim a fourth century forgery can't indicate what might be going on in the second century. On the other hand, you claim forgeries later than that can indicate what is going on in the second, and even, the first century. Hmmmm.
> > > >  
> > > > And besides, what makes these NT texts normative indicators for what Christians were doing in the first two centuries. Kind of since Bauer (not the early Pietist), New Testament studies have sort of woken gradually to the fact that one is not going to get an undistorted picture of early christianity by using NT documents as your exclusive window -- not after Nag Hammadi at any rate.
> > > >  
> > > > Vale,
> > > > A. Sempronius Regulus
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70581 From: Cato Date: 2009-09-27
Subject: (no subject)
Cato Sempronio Regulo Marcae Hortensiaesque SPD

Salvete!

If the two of you put as much time and effort into offering correct rituals to the Dii Consentes on behalf of the Respublica as you do worrying about Christianity, you might have actually accomplished something by now :)

No, Regulus, I am not going to rise to the bait every time you make some comment against Christianity in general or the Orthodox Church in particular, so you can just lay that one to rest. I find it amusing that the two of you spend so much energy ranting about a religion you both claim to want nothing to do with.

This is the very last word I have to say about this: I am not interested in discussing my sacra privata with either of you, and since nothing you say is going to affect it you are simply wasting your collective breaths trying to "prove" anything.


Valete!

Cato
Group: Nova-Roma Message: 70582 From: Cato Date: 2009-09-27
Subject: Re: Religion
Cato Aureliano sal.

Salve!

Yes. I was being tongue-in-cheek. You may consider me scorned!

Vale!

Cato

--- In Nova-Roma@yahoogroups.com, "Patrick O" <brotherpaganus@...> wrote:
>
> Yep, you got the right Aurelianus.
>
> Nope, I am just scorning you.
>
> Vale.
>
> --- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@> wrote:
> >
> > Cato Aureliano sal.
> >
> > Salve!
> >
> > Is this the same Aurelianus who poured out the wrath of the tribunate on the current government and was ignored? The same whose fulminations against the abuse of power rang through the Forum day after day?
> >
> > And yet you would scorn one who stands against that kind of government, and encourage the same kind of government for our future. You certainly are...flexible.
> >
> > Vale,
> >
> > Cato
> >
> >
> >
> >
> > --- In Nova-Roma@yahoogroups.com, "Patrick O" <brotherpaganus@> wrote:
> > >
> > > Cato,
> > >
> > > I think you underestimate the importance of being liked in politics, or respected or well-regarded or barely tolerated. Particularly in an organization like NR where individuals who continually harp on a subject on which nearly everyone else disagrees with them. Make your run for the consulship but I think you are going to be very disappointed.
> > >
> > > I encourage those who believe my opinion matters not to support Cato's candidacy for consul, which is an office where flexibility and tolerance are two principal requirements. Those are not traits that I associate with Cato.
> > >
> > > Aureliane
> > >
> > > --- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@> wrote:
> > > >
> > > > Cato Aureliano sal.
> > > >
> > > > Salve!
> > > >
> > > > Well, I've never asked anyone to like me, Aureliane; contrary to what many think, I seriously do not see running for office as a popularity contest, naive though that may be. I am concerned for the Respublica - the *whole Respublica, not a group or single element within it.
> > > >
> > > > I have laid out quite clearly (and will again, as the need arises) the kind of vision I have for the Respublica, and when other candidates make themselves known, the People can decide where they want their government to take them.
> > > >
> > > > The stench you smell must be coming from the halls of government, Aureliane, because unlike some of our magistrates, I have done nothing for which I should be ashamed, and have - again unlike some of our magistrates - done everything publicly and openly.
> > > >
> > > > The burning of a thousand braziers of incense cannot cloak the smell of a battered Constitution, trampled near to death under the heels of political expediency and arrogance.
> > > >
> > > > Vale,
> > > >
> > > > Cato
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70583 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: Cato the (unknown)

Interesting you put in no subject line. Interesting you try address both on an issue I did not raise. I don't expect you to debate historical texts. You have neither the education nor training -- plus probably lack the intelligence. The point I directly challenged you on, trying to run for Consul, is that you (1) claim to actively belong, in good standing, with an organization that uses a wide array of tactics to suppress and censor paganism, namely, the Greek Orthodox Church, and (2) your tithes and offerings (putting your money where your heart is) support that suppression and censorship. So, you wish to "take care" of NR pagans just like you actually "take care" of Greek pagans. These charges you have not answered and I suspect won't answer nor address. I suggest that since you personally have repeatedly shown your legal conflict of interest sitting on the board of directors of a corporation you seek to undermine and have conspired to undermine, its time you just leave NR entirely.

 
 
 
--- On Sun, 9/27/09, Cato <catoinnyc@...> wrote:

From: Cato <catoinnyc@...>
Subject: [Nova-Roma] (unknown)
To: Nova-Roma@yahoogroups.com
Date: Sunday, September 27, 2009, 11:34 PM

 
Cato Sempronio Regulo Marcae Hortensiaesque SPD

Salvete!

If the two of you put as much time and effort into offering correct rituals to the Dii Consentes on behalf of the Respublica as you do worrying about Christianity, you might have actually accomplished something by now :)

No, Regulus, I am not going to rise to the bait every time you make some comment against Christianity in general or the Orthodox Church in particular, so you can just lay that one to rest. I find it amusing that the two of you spend so much energy ranting about a religion you both claim to want nothing to do with.

This is the very last word I have to say about this: I am not interested in discussing my sacra privata with either of you, and since nothing you say is going to affect it you are simply wasting your collective breaths trying to "prove" anything.

Valete!

Cato


Group: Nova-Roma Message: 70585 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: no subject - cato
Notice how many "this is the very last word" posts he has had in the past 2 years. The repeated "this is the last, no, this is, no really this is the final, no this is really the final final, no this is really really the finally the final last word, I resign, I didn't mean it, but this is the last, very last I have to say, no this is the last I have to say" mantric babble reveals 3 things about the character -
 
1. no resolve (thus can't keep a promise or obligation) nor backbone to maintain the commitments publically avowed (unreliable and untrustworthy),
2. as medical professionals in psychiatry would say, psychological instability as indicated in the symptom of repeating final ultimatums (this is the last time, no really this one really is) that are neither final nor ultimate,
3. no integrity.
 
--- On Mon, 9/28/09, rory12001 <rory12001@...> wrote:

From: rory12001 <rory12001@...>
Subject: [Nova-Roma] no subject - cato
To: Nova-Roma@yahoogroups.com
Date: Monday, September 28, 2009, 12:10 AM

 
Salve;
actually M. Moravius Piscinus, the pontifex maximus consecrated an auguratorium on Regulus' property and conducted a ceremony to the Manes. Scholastica and I assisted and Regulus videoed the entire ceremony.

Remember when Gn. Iulius Caesar, abandoned the First Nova Roma American Conventus?

Well L.Julia Aquila and A. Sempronius Regulus quickly organized to save the day and make it happen.

Regulus put me and Piscinus up in his own home, and lavished such wonderful hospitality on us.

Because of Regulus; I was able to attend the First American Conventus , because of Regulus I met two pontifices maximi; Fl. Galerius Aurelianus and Piscinus and we had wonderful talks about the religio and what we would do in the future.

Because of Regulus I was able to participate in a ritual with other Nova Romans, it is a high point.

And as for you Cato:
you rubbish the pontifex maximus,
haven't recruited one civis in all your years (5-?) in Nova Roma,
Never showed up for the 1st Conventus
turned Nova Roma in to the Maine Attorney General, which resulted in nothing!

And you fervently support an organization that persecutes Pagans.

vale in pacem deorum
Maior

>
> Cato Sempronio Regulo Marcae Hortensiaesque SPD
>
> Salvete!
>
> If the two of you put as much time and effort into offering correct rituals to the Dii Consentes on behalf of the Respublica as you do worrying about Christianity, you might have actually accomplished something by now :)
>
> No, Regulus, I am not going to rise to the bait every time you make some comment against Christianity in general or the Orthodox Church in particular, so you can just lay that one to rest. I find it amusing that the two of you spend so much energy ranting about a religion you both claim to want nothing to do with.
>
> This is the very last word I have to say about this: I am not interested in discussing my sacra privata with either of you, and since nothing you say is going to affect it you are simply wasting your collective breaths trying to "prove" anything.
>
>
> Valete!
>
> Cato
>


Group: Nova-Roma Message: 70586 From: Publius Ullerius Stephanus Venator Date: 2009-09-27
Subject: Re: no subject - cato
Pot Kettle Black
Group: Nova-Roma Message: 70587 From: Cato Date: 2009-09-27
Subject: (no subject)
Cato Regulo sal.

Salve.

Perhaps you should take a little time off from ranting and read our Constitution, Regulus:

"The following rights of the Citizens who have reached the age of 18 shall be guaranteed, but this enumeration shall not be taken to exclude other rights that citizens may possess:

1. Complete authority over their own personal and household rites, rituals, and beliefs, pagan or otherwise; except where this Constitution mandates participation in the rites of the Religio Romana, such as the case of magistrates and Senators;"

And then show me where, in any speech I have made, I have made a case for *not* celebrating the sacra publica as a magistrate. If you can show me a single post I have made in which I discourage the sacra publica of the State cult - or the celebration of the State cult itself, I will resign immediately and you will never see me again.

I already made this challenge to Marca Hortensia some months ago and she has been unable to substantiate the lie, so if you'd like to shoulder that burden you are welcome to it.

Vale,

Cato
Group: Nova-Roma Message: 70588 From: A. Sempronius Regulus Date: 2009-09-27
Subject: Re: (unknown)
Muzzle it for your own good (or go ahead and spout all you want! Please do so!! Please!) or explain your corporate conflict of interest misconduct elsewhere.

--- On Mon, 9/28/09, Cato <catoinnyc@...> wrote:

From: Cato <catoinnyc@...>
Subject: [Nova-Roma] (unknown)
To: Nova-Roma@yahoogroups.com
Date: Monday, September 28, 2009, 1:14 AM

 
Cato Regulo sal.

Salve.

Perhaps you should take a little time off from ranting and read our Constitution, Regulus:

"The following rights of the Citizens who have reached the age of 18 shall be guaranteed, but this enumeration shall not be taken to exclude other rights that citizens may possess:

1. Complete authority over their own personal and household rites, rituals, and beliefs, pagan or otherwise; except where this Constitution mandates participation in the rites of the Religio Romana, such as the case of magistrates and Senators;"

And then show me where, in any speech I have made, I have made a case for *not* celebrating the sacra publica as a magistrate. If you can show me a single post I have made in which I discourage the sacra publica of the State cult - or the celebration of the State cult itself, I will resign immediately and you will never see me again.

I already made this challenge to Marca Hortensia some months ago and she has been unable to substantiate the lie, so if you'd like to shoulder that burden you are welcome to it.

Vale,

Cato


Group: Nova-Roma Message: 70589 From: rory12001 Date: 2009-09-27
Subject: Re: (unknown)
Yes, as a member of the Board of Directors of Nova Roma, Inc; Cato has a duty of loyalty to our non-profit.

By reporting us to the Maine Attorney General, he violated that duty. The Maine Attorney General has the power to disband Nova Roma.

Destroying a premier 10 year old international pagan organization is a good thing for Cato and Greek Orthodoxy.

perhaps thats why his priest permits him to stay; like the worm in the apple...
Maior


>
> Muzzle it for your own good (or go ahead and spout all you want! Please do so!! Please!) or explain your corporate conflict of interest misconduct elsewhere.
>
> --- On Mon, 9/28/09, Cato <catoinnyc@...> wrote:
>
>
> From: Cato <catoinnyc@...>
> Subject: [Nova-Roma] (unknown)
> To: Nova-Roma@yahoogroups.com
> Date: Monday, September 28, 2009, 1:14 AM
>
>
>  
>
>
>
> Cato Regulo sal.
>
> Salve.
>
> Perhaps you should take a little time off from ranting and read our Constitution, Regulus:
>
> "The following rights of the Citizens who have reached the age of 18 shall be guaranteed, but this enumeration shall not be taken to exclude other rights that citizens may possess:
>
> 1. Complete authority over their own personal and household rites, rituals, and beliefs, pagan or otherwise; except where this Constitution mandates participation in the rites of the Religio Romana, such as the case of magistrates and Senators;"
>
> And then show me where, in any speech I have made, I have made a case for *not* celebrating the sacra publica as a magistrate. If you can show me a single post I have made in which I discourage the sacra publica of the State cult - or the celebration of the State cult itself, I will resign immediately and you will never see me again.
>
> I already made this challenge to Marca Hortensia some months ago and she has been unable to substantiate the lie, so if you'd like to shoulder that burden you are welcome to it.
>
> Vale,
>
> Cato
>
Group: Nova-Roma Message: 70590 From: Cato Date: 2009-09-27
Subject: Re: Roman Glassware
Salve: Yes, there are reproduction Roman Glass objects available for purchase.
In the movie Gladiator, you will see some of these, including a couple of people drinking out of glasses near the Flavian Amphitheater and were reproduced from actual museum pieces.
The company that made these, and offer items for sale is here:

http://www.romanglassmakers.co.uk/index.htm

Their gallery page is down right now for a re-build, but you can get information from them about buying various items of Roman reproductions from different periods of Roman history, and various styles and types of manufacture. If you get in touch with them, I'm sure they will let you know what is available. Some pieces can be a bit pricey, but they also less expensive items for sale also.

A few years ago, I was able to get an original Roman glass bottle that had been made in Italy in the 1st century A.D., that came out of a large private estate collection of a well-to-do north east U.S family.
It has a place of honor at my Lararium.

Vale
Group: Nova-Roma Message: 70591 From: Cato Date: 2009-09-27
Subject: Re: Roman Glassware
--- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@...> wrote:
>
> Cast or blown or both?


Both... they have Mold Blown, Free Blown, and also Late Roman Engraved. Vessels, bottles, beakers etc. even Roman glass gaming tokens. They also have Mosaic Glass. They researched everything very well, and their products are first rate.

In some of the recent Roman shows in theater and on TV, their items have been used.
Group: Nova-Roma Message: 70592 From: Patrick O Date: 2009-09-27
Subject: Re: Roman Glassware
Both.

--- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@...> wrote:
>
> Cast or blown or both?
>
> --- On Sun, 9/27/09, Patrick O <brotherpaganus@...> wrote:
>
>
> From: Patrick O <brotherpaganus@...>
> Subject: [Nova-Roma] Re: Roman Glassware
> To: Nova-Roma@yahoogroups.com
> Date: Sunday, September 27, 2009, 10:23 PM
>
>
>  
>
>
>
> Two gentlemen in England have been doing that for several years. You can find the link to them on the XXth Legion website under "suppliers"
>
> Aureliane
>
> --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> >
> > Salvete omnes,
> > While in the library researching some material on Pythagoreanism, Dionysian mysteries, Cretan Zeus and Osirian mysteries as possible confluence of backgrounds for Orphism as a sixth century creation in southern Italy, I took a break and was distracted by some works on Roman glass. I knew there was such a thing but some of the pictures show it reached a highly developed form as an art -- in the pieces produced. I wonder if anyone has thought of reproducing copies?
> > Valete,
> > ASR
> >
>
Group: Nova-Roma Message: 70593 From: Patrick O Date: 2009-09-27
Subject: Pots and Kettles
I believe that most of the pots and kettles that have been cooking for the last five years here are thoroughly seasoned to a dark black. This means that very little of what is cooked in them ever sticks to either the pots or the kettles, so much so that it is almost the equivalent of teflon.

I think most of the pots and kettles are more sling bullet proof that a lorica segmentata.

Aureliane


-- In Nova-Roma@yahoogroups.com, Publius Ullerius Stephanus Venator <famila.ulleria.venii@...> wrote:
>
> Pot Kettle Black
>
Group: Nova-Roma Message: 70594 From: Patrick O Date: 2009-09-27
Subject: Re: (unknown) Pots, Kettles, Treason, and Disloyalty. Oh My!
With all due respect, screw that excrement. Members of NR have been playing the "treason" card for years and now, the "disloyalty to the corporation" card. It is baloney.

This is not Microsoft or the Tobacco Companies, dear friends. Anybody who wants to can go to any outside authority they want to or join any group that is at cross (or similar) purposes to NR without fear of any meaningful reprisals. Apart from the obvious one that individuals who do it or threaten legal actions against Nova Roma show themselves to be egocentric fools who don't really care about what is good for the group or are willing to try to fix things by negotiation and reason.

Senator Cato, Senator Sulla, the late Senator Drusus, and some others have all gone outside of NR to other organizations to try to accomplish their goals. For the most part it has usually back-fired on the ones who did it and got them a bad reputation.

Anyone who says that individuals who do this sort of thing are committing treason or being disloyal to the corporation are just posturing. It is sound and fury and signifies nothing.

The only thing that is ever going to happen to these individuals is they will never likely be elected to any office in NR again or they may eventually get dropped kicked out of the organization when some magistrate or group of magistrates is willing to call their bluff.

Sorry if this post offenses anyone but it is such a waste of time.

Aureliane

--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Yes, as a member of the Board of Directors of Nova Roma, Inc; Cato has a duty of loyalty to our non-profit.
>
> By reporting us to the Maine Attorney General, he violated that duty. The Maine Attorney General has the power to disband Nova Roma.
>
> Destroying a premier 10 year old international pagan organization is a good thing for Cato and Greek Orthodoxy.
>
> perhaps thats why his priest permits him to stay; like the worm in the apple...
> Maior
>
>
> >
> > Muzzle it for your own good (or go ahead and spout all you want! Please do so!! Please!) or explain your corporate conflict of interest misconduct elsewhere.
> >
> > --- On Mon, 9/28/09, Cato <catoinnyc@> wrote:
> >
> >
> > From: Cato <catoinnyc@>
> > Subject: [Nova-Roma] (unknown)
> > To: Nova-Roma@yahoogroups.com
> > Date: Monday, September 28, 2009, 1:14 AM
> >
> >
> >  
> >
> >
> >
> > Cato Regulo sal.
> >
> > Salve.
> >
> > Perhaps you should take a little time off from ranting and read our Constitution, Regulus:
> >
> > "The following rights of the Citizens who have reached the age of 18 shall be guaranteed, but this enumeration shall not be taken to exclude other rights that citizens may possess:
> >
> > 1. Complete authority over their own personal and household rites, rituals, and beliefs, pagan or otherwise; except where this Constitution mandates participation in the rites of the Religio Romana, such as the case of magistrates and Senators;"
> >
> > And then show me where, in any speech I have made, I have made a case for *not* celebrating the sacra publica as a magistrate. If you can show me a single post I have made in which I discourage the sacra publica of the State cult - or the celebration of the State cult itself, I will resign immediately and you will never see me again.
> >
> > I already made this challenge to Marca Hortensia some months ago and she has been unable to substantiate the lie, so if you'd like to shoulder that burden you are welcome to it.
> >
> > Vale,
> >
> > Cato
> >
>
Group: Nova-Roma Message: 70595 From: gualterus_graecus Date: 2009-09-27
Subject: Re: Early Christian Syncretism 1
Salve,

You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.

Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian->Christian.

First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9). The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from different religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.

Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.

The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.

Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).

Vale,

Gualterus

--- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@...> wrote:
>
> Salvete Omnes,
>  
> Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
>  
> He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
>  
> Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
>  
> "I shall sing of Attis, son of Rhea,
> not with the clang of bells nor with the flute,
> nor with the bellowing of the Kouretes of Ida,
> but I shall tune it to the muse of Phoebus's lyre.
> All hail, all hail - as Pan, as Bacchus,
> as shepherd of the shining stars.
>  
> Whether you are the offspring of Kronos,
> or the blessed child of Zeus or great Rhea,
> hail to you, Attis, at whose name Rhea looks down.
> Assyrians call you thrice-lamented Adonis;
> all Egypt, Osiris;
> Greek wisdom, the heavenly crescent moon;
> Samothracians, venerable Adamas;
> people of Haimos, corybant;
> Phyrgians, sometimes Papas,
> sometimes corpse or god or sterile
> or goatherd or harvested green sheaf
> or flute player whom the fertile almond brought forth."
>  
> Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
>  
> There is more to come.
>  
> Valete,
> A. Sempronius Regulus
>
Group: Nova-Roma Message: 70596 From: gualterus_graecus Date: 2009-09-27
Subject: Re: Early Christian Syncretism 2
See my response to part 1 of your post, which applies equally validly to this material.

-Gualterus

--- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@...> wrote:
>
> Salvete,
>  
> This next Christian scriptural text is later. It is dated to late third-century but still earlier that Cato and Graecus would probably be comfortable to admit (for dating and textual critcism, see Hans-Gebhard Bethge in Layton, Nag Hammadi Codex II, 2-7, 2.12).
>  
> Born from and borne by Adam comes....
>  
> "Out of this first blood, Eros appeared, being androgynous....Just as Eros appeared out of the midpoint between ligh and darkness, and in the midst of the angels and people the intercourse of Eros was consummated, so too the first sensual pleasure sprouted upon the earth...After Eros, the grapevine sprouted up from the blood that was shed upon the earth..."
>  
> In a footnote this Christian scriptural passage draws upon an old Greek literary tradition of the connections between Eros and Dionysos. So much the worse again for the "no borrowing" and/or "reverse borrowing" theory of Cato and Graecus.
>  
> Valete omnes,
> A. Sempronius Regulus
>  
>
Group: Nova-Roma Message: 70597 From: gualterus_graecus Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Salve,

By "eucharist" I mean the ritual theophagy, using bread and drink to physically express it and the words of institution to do so verbally. Obviously a wide variety of cult meal practices existed in other religions, but none ritually ate their god, which is why the Christian practice drew so many criticisms of cannibalism.

Vale,

Gualterus

--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Salve;
> by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes
> that both Greeks and Romans offered to the gods.
>
> Diana, Liber, Ceres all had special bread or cake offerings
>
> Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
>
> S. Benko in "The Virgin Goddess: the Pagan and Christian roots of Mariolatry" Brill, 1993
> points out that the Greeks and Romans believed that the divine was accessable as there was a numen/ daimon in everything: plants, rocks people, bread. p. 187 He devotes an entire chapter to 'the power of consecrated bread' The bread or cake was marked to with symbols to indicate the goddess or god, for the power to become effective.
>
>
> It all sounds so obvious now;-)
> optime vale
> Maior
>
>
>
>
> In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> > -Salve;
> > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes that both Greeks and Romans offered to the gods.
> >
> > Diana, Liber, Ceres all had special bread or cake offerings
> >
> > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> >
> > It all sounds so obvious now;-)
> >
> >
> >
> > >
> > >
> > > Salve,
> > >
> > > Well, I never suggested that the tradition attested late was fully formed early on, but rather the essential elements of ritual and words were already in place (bread, cup, words of institution) and that later traditions are in continuity with with this. As such, "the eucharist" is what is attested in 1Cor, the Synoptics and Didache. This core tradition is certainly genetically linked to what one finds in the Didascalia, Apostolic Constitutions and related later material. If some accretions that constituted the growth of this tradition happened to be borrowed from somewhere this doesn't impact the early status and nature of the above eucharist. In other words, the existence of borrowed elements in later eucharistic tradition doesn't mean the eucharist is, per se, borrowed.
> > >
> > > Which gnostic "eucharist" do you have in mind? What text are you referring to?
> > >
> > > Vale,
> > >
> > > Gualterus
> > >
> > > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > >
> > > > Salve,
> > > > Yes, this thread started on the topic of the eucharist. But whatever communal practice some, not all Christians had, does not mean the later eucharist existed fully formed back then nor that they had the same meaning. For example, again, some Christians groups appear to have had not sacraments. Others, some gnostics, had a bread eucharist tied to the feeding of the 5000 with Pythagorean symbolism (that is not borrowing) as the multiplication of gnosis. Bread = gnosis. So, already, Christians are borrowing. We have bits of a platonic dialog as scripture. I gave references on this. So, it is anachronistic to speak about "the eucharist" being attested early to forestall questions of borrowing when the question of "what eucharist, whose eucharist" is not addressed, when the fact that one early eucharist is a gnostic one that borrows from Pythagorean number theory, that some early Christian writings bits from Platonic dialogs, plus the whole subdiscipline of
> > > > the history of the liturgy really begins to track the creation of liturgy after Constantine legalizes Christianity and they start building basilicas to celebrate those liturgies in.
> > > >  
> > > > Vale,
> > > > A. Sempronius Regulus
> > > >  
> > > > --- On Fri, 9/25/09, gualterus_graecus <waltms1@> wrote:
> > > >
> > > >
> > > > From: gualterus_graecus <waltms1@>
> > > > Subject: [Nova-Roma] Re: A pagan Christ before Christ
> > > > To: Nova-Roma@yahoogroups.com
> > > > Date: Friday, September 25, 2009, 2:12 AM
> > > >
> > > >
> > > >  
> > > >
> > > >
> > > >
> > > > Salve,
> > > >
> > > > Of course they are an inference, just like most of ancient history. The question is how compelling the inferences are. As it stands, there's quite a large amount of direct and indirect evidence for the text in the second century. Incidentally, the earliest papyrus is P52, normally dated to circa 125 CE, which is about 100 years after the purported events, not 180. There are a few other fragments that date to the second century as well, generally of significantly larger size, such as P66 and P67. This in itself is substantial given that few other classical texts have any fragments approaching that close to their supposed point of composition. But, that's only the beginning.
> > > >
> > > > Various apostolic texts and fathers quote from the NT during the second century. Clement of Alexandria alone makes precise quotations from the NT over 1,600 times; Irenaeus over 800 times (Cosaert, "The Text of the Gospels in Clement of Alexandria_ (Atlanta: 2008) 2-3, especially n. 2. A few hundred more can be found among the earlier, Apostolic fathers.
> > > >
> > > > The massive number of textual witnesses to the New Testament also allows another perspective from which to evaluate relative dating and authenticity, which is through the notion of Text-Types, that is families of texts that share distinctive readings genetically part of the manuscript tradition. As you no doubt know, the overwhelming critical appraisal of modern NT scholars is that the Alexandrian text-type has the greatest claim to authenticity. What is striking, then, is when Clement's citations of the Gospels are analyzed, Matthew and John have a mixed, but weakly Alexandrian flavor, while Mark and Luke are strongly part of the so-called "Western" text-type (see rest of Cosaert's study). The fact that Clement would be familiar with gospel texts already undergoing differentiation by type, and into different types at that, already suggests a significant prior manuscript history for the NT text.
> > > >
> > > > All of the above is just the external evidence. Internal evidence for the dating of the Gospels, of course, places them in their substantially canonical form several decades earlier and, as you know, the bib for this is ridiculously long.
> > > >
> > > > Now, compare the above to the case of the pseudo-Hadrian letter. It isn't just *any* fourth century text--it pitifully fails on both internal and external evidence. Medieval manuscript evidence of a seemingly fourth century text (Historia Augustana) that is notorious for inclusion of forged material, citing a letter that is nowhere else cited or referenced, whose internal evidence contradicts what is known about Hadrianic Alexandria. Now, if you want to make an argument for its authenticity, we can start a new thread on that, but I don't think it's worth it.
> > > >
> > > > Finally, about the significance of the NT, you speak in generalities, ones with which I agree, but I never was making an argument that the NT in general reflects an undistorted view of early Christianity- -what ancient text, let alone religious, can have a claim to being undistorted? This all originally began with a discussion of the eucharist, and my argument was, in part, that since the eucharist is attested very early on, copycat arguments don't fly (forgive my glib summary, but my argument can be found in the previous thread).
> > > >
> > > > Vale,
> > > >
> > > > Gualterus
> > > >
> > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > >
> > > > > Salve,
> > > > >  
> > > > > You write -
> > > > >  
> > > > > "Now, when it comes to the New Testament, of course the gospels, and most of the letters, are pseudepigraphical, but to compare those texts' utilities with the Hadrian letter is misleading since despite their pseudepigraphical nature, the gospels can be reasonably dated in their substantially canonical forms to the 2nd century."
> > > > >  
> > > > > I reply: unless you have relatively complete physical copies from the second century of NT texts, believing and saying they reached "their substantially canonical forms" by then is an inference. It is not a fact. It is a theory. Now we can talk about how theories might be better than others but an inference always remains such. Unless something new has come up, the oldest physical NT text is a creditcard-sized fragment of the 18th chapter of John dated to what, 180 years after the events it purports to be about? The complete manuscripts date later, in most cases, way later than that. So, lets see where we are at this point. On the one hand, you claim a fourth century forgery can't indicate what might be going on in the second century. On the other hand, you claim forgeries later than that can indicate what is going on in the second, and even, the first century. Hmmmm.
> > > > >  
> > > > > And besides, what makes these NT texts normative indicators for what Christians were doing in the first two centuries. Kind of since Bauer (not the early Pietist), New Testament studies have sort of woken gradually to the fact that one is not going to get an undistorted picture of early christianity by using NT documents as your exclusive window -- not after Nag Hammadi at any rate.
> > > > >  
> > > > > Vale,
> > > > > A. Sempronius Regulus
> > > > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70598 From: Nero Date: 2009-09-27
Subject: Re: Roman Glassware
Salve,
Has anyone found wither cage cup or warren cup replicas?
Thought I'd ask since a similalar thread has been going on.
Di Vos Incolumes Custodiant.
Nero.



--- In Nova-Roma@yahoogroups.com, "Patrick O" <brotherpaganus@...> wrote:
>
> Both.
>
> --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> >
> > Cast or blown or both?
> >
> > --- On Sun, 9/27/09, Patrick O <brotherpaganus@> wrote:
> >
> >
> > From: Patrick O <brotherpaganus@>
> > Subject: [Nova-Roma] Re: Roman Glassware
> > To: Nova-Roma@yahoogroups.com
> > Date: Sunday, September 27, 2009, 10:23 PM
> >
> >
> >  
> >
> >
> >
> > Two gentlemen in England have been doing that for several years. You can find the link to them on the XXth Legion website under "suppliers"
> >
> > Aureliane
> >
> > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > >
> > > Salvete omnes,
> > > While in the library researching some material on Pythagoreanism, Dionysian mysteries, Cretan Zeus and Osirian mysteries as possible confluence of backgrounds for Orphism as a sixth century creation in southern Italy, I took a break and was distracted by some works on Roman glass. I knew there was such a thing but some of the pictures show it reached a highly developed form as an art -- in the pieces produced. I wonder if anyone has thought of reproducing copies?
> > > Valete,
> > > ASR
> > >
> >
>
Group: Nova-Roma Message: 70599 From: rory12001 Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Salve;
hmm in "Other People's Myths" Wendy Doniger O'Flaherty
points out that Dionysios was eaten, albeit in animal form by his worshippers...
.
vale
Maior


>
> Salve,
>
> By "eucharist" I mean the ritual theophagy, using bread and drink to physically express it and the words of institution to do so verbally. Obviously a wide variety of cult meal practices existed in other religions, but none ritually ate their god, which is why the Christian practice drew so many criticisms of cannibalism.
>
> Vale,
>
> Gualterus
>
> --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> > Salve;
> > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes
> > that both Greeks and Romans offered to the gods.
> >
> > Diana, Liber, Ceres all had special bread or cake offerings
> >
> > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> >
> > S. Benko in "The Virgin Goddess: the Pagan and Christian roots of Mariolatry" Brill, 1993
> > points out that the Greeks and Romans believed that the divine was accessable as there was a numen/ daimon in everything: plants, rocks people, bread. p. 187 He devotes an entire chapter to 'the power of consecrated bread' The bread or cake was marked to with symbols to indicate the goddess or god, for the power to become effective.
> >
> >
> > It all sounds so obvious now;-)
> > optime vale
> > Maior
> >
> >
> >
> >
> > In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > >
> > > -Salve;
> > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes that both Greeks and Romans offered to the gods.
> > >
> > > Diana, Liber, Ceres all had special bread or cake offerings
> > >
> > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > >
> > > It all sounds so obvious now;-)
> > >
> > >
> > >
> > > >
> > > >
> > > > Salve,
> > > >
> > > > Well, I never suggested that the tradition attested late was fully formed early on, but rather the essential elements of ritual and words were already in place (bread, cup, words of institution) and that later traditions are in continuity with with this. As such, "the eucharist" is what is attested in 1Cor, the Synoptics and Didache. This core tradition is certainly genetically linked to what one finds in the Didascalia, Apostolic Constitutions and related later material. If some accretions that constituted the growth of this tradition happened to be borrowed from somewhere this doesn't impact the early status and nature of the above eucharist. In other words, the existence of borrowed elements in later eucharistic tradition doesn't mean the eucharist is, per se, borrowed.
> > > >
> > > > Which gnostic "eucharist" do you have in mind? What text are you referring to?
> > > >
> > > > Vale,
> > > >
> > > > Gualterus
> > > >
> > > > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > > >
> > > > > Salve,
> > > > > Yes, this thread started on the topic of the eucharist. But whatever communal practice some, not all Christians had, does not mean the later eucharist existed fully formed back then nor that they had the same meaning. For example, again, some Christians groups appear to have had not sacraments. Others, some gnostics, had a bread eucharist tied to the feeding of the 5000 with Pythagorean symbolism (that is not borrowing) as the multiplication of gnosis. Bread = gnosis. So, already, Christians are borrowing. We have bits of a platonic dialog as scripture. I gave references on this. So, it is anachronistic to speak about "the eucharist" being attested early to forestall questions of borrowing when the question of "what eucharist, whose eucharist" is not addressed, when the fact that one early eucharist is a gnostic one that borrows from Pythagorean number theory, that some early Christian writings bits from Platonic dialogs, plus the whole subdiscipline of
> > > > > the history of the liturgy really begins to track the creation of liturgy after Constantine legalizes Christianity and they start building basilicas to celebrate those liturgies in.
> > > > >  
> > > > > Vale,
> > > > > A. Sempronius Regulus
> > > > >  
> > > > > --- On Fri, 9/25/09, gualterus_graecus <waltms1@> wrote:
> > > > >
> > > > >
> > > > > From: gualterus_graecus <waltms1@>
> > > > > Subject: [Nova-Roma] Re: A pagan Christ before Christ
> > > > > To: Nova-Roma@yahoogroups.com
> > > > > Date: Friday, September 25, 2009, 2:12 AM
> > > > >
> > > > >
> > > > >  
> > > > >
> > > > >
> > > > >
> > > > > Salve,
> > > > >
> > > > > Of course they are an inference, just like most of ancient history. The question is how compelling the inferences are. As it stands, there's quite a large amount of direct and indirect evidence for the text in the second century. Incidentally, the earliest papyrus is P52, normally dated to circa 125 CE, which is about 100 years after the purported events, not 180. There are a few other fragments that date to the second century as well, generally of significantly larger size, such as P66 and P67. This in itself is substantial given that few other classical texts have any fragments approaching that close to their supposed point of composition. But, that's only the beginning.
> > > > >
> > > > > Various apostolic texts and fathers quote from the NT during the second century. Clement of Alexandria alone makes precise quotations from the NT over 1,600 times; Irenaeus over 800 times (Cosaert, "The Text of the Gospels in Clement of Alexandria_ (Atlanta: 2008) 2-3, especially n. 2. A few hundred more can be found among the earlier, Apostolic fathers.
> > > > >
> > > > > The massive number of textual witnesses to the New Testament also allows another perspective from which to evaluate relative dating and authenticity, which is through the notion of Text-Types, that is families of texts that share distinctive readings genetically part of the manuscript tradition. As you no doubt know, the overwhelming critical appraisal of modern NT scholars is that the Alexandrian text-type has the greatest claim to authenticity. What is striking, then, is when Clement's citations of the Gospels are analyzed, Matthew and John have a mixed, but weakly Alexandrian flavor, while Mark and Luke are strongly part of the so-called "Western" text-type (see rest of Cosaert's study). The fact that Clement would be familiar with gospel texts already undergoing differentiation by type, and into different types at that, already suggests a significant prior manuscript history for the NT text.
> > > > >
> > > > > All of the above is just the external evidence. Internal evidence for the dating of the Gospels, of course, places them in their substantially canonical form several decades earlier and, as you know, the bib for this is ridiculously long.
> > > > >
> > > > > Now, compare the above to the case of the pseudo-Hadrian letter. It isn't just *any* fourth century text--it pitifully fails on both internal and external evidence. Medieval manuscript evidence of a seemingly fourth century text (Historia Augustana) that is notorious for inclusion of forged material, citing a letter that is nowhere else cited or referenced, whose internal evidence contradicts what is known about Hadrianic Alexandria. Now, if you want to make an argument for its authenticity, we can start a new thread on that, but I don't think it's worth it.
> > > > >
> > > > > Finally, about the significance of the NT, you speak in generalities, ones with which I agree, but I never was making an argument that the NT in general reflects an undistorted view of early Christianity- -what ancient text, let alone religious, can have a claim to being undistorted? This all originally began with a discussion of the eucharist, and my argument was, in part, that since the eucharist is attested very early on, copycat arguments don't fly (forgive my glib summary, but my argument can be found in the previous thread).
> > > > >
> > > > > Vale,
> > > > >
> > > > > Gualterus
> > > > >
> > > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > > >
> > > > > > Salve,
> > > > > >  
> > > > > > You write -
> > > > > >  
> > > > > > "Now, when it comes to the New Testament, of course the gospels, and most of the letters, are pseudepigraphical, but to compare those texts' utilities with the Hadrian letter is misleading since despite their pseudepigraphical nature, the gospels can be reasonably dated in their substantially canonical forms to the 2nd century."
> > > > > >  
> > > > > > I reply: unless you have relatively complete physical copies from the second century of NT texts, believing and saying they reached "their substantially canonical forms" by then is an inference. It is not a fact. It is a theory. Now we can talk about how theories might be better than others but an inference always remains such. Unless something new has come up, the oldest physical NT text is a creditcard-sized fragment of the 18th chapter of John dated to what, 180 years after the events it purports to be about? The complete manuscripts date later, in most cases, way later than that. So, lets see where we are at this point. On the one hand, you claim a fourth century forgery can't indicate what might be going on in the second century. On the other hand, you claim forgeries later than that can indicate what is going on in the second, and even, the first century. Hmmmm.
> > > > > >  
> > > > > > And besides, what makes these NT texts normative indicators for what Christians were doing in the first two centuries. Kind of since Bauer (not the early Pietist), New Testament studies have sort of woken gradually to the fact that one is not going to get an undistorted picture of early christianity by using NT documents as your exclusive window -- not after Nag Hammadi at any rate.
> > > > > >  
> > > > > > Vale,
> > > > > > A. Sempronius Regulus
> > > > > >
> > > > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70600 From: Nero Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Salve,
That sounds like a plausible origin fr communion.
Di Vos Incolumes Custodiant.
Nero


--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Salve;
> hmm in "Other People's Myths" Wendy Doniger O'Flaherty
> points out that Dionysios was eaten, albeit in animal form by his worshippers...
> .
> vale
> Maior
>
>
> >
> > Salve,
> >
> > By "eucharist" I mean the ritual theophagy, using bread and drink to physically express it and the words of institution to do so verbally. Obviously a wide variety of cult meal practices existed in other religions, but none ritually ate their god, which is why the Christian practice drew so many criticisms of cannibalism.
> >
> > Vale,
> >
> > Gualterus
> >
> > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > >
> > > Salve;
> > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes
> > > that both Greeks and Romans offered to the gods.
> > >
> > > Diana, Liber, Ceres all had special bread or cake offerings
> > >
> > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > >
> > > S. Benko in "The Virgin Goddess: the Pagan and Christian roots of Mariolatry" Brill, 1993
> > > points out that the Greeks and Romans believed that the divine was accessable as there was a numen/ daimon in everything: plants, rocks people, bread. p. 187 He devotes an entire chapter to 'the power of consecrated bread' The bread or cake was marked to with symbols to indicate the goddess or god, for the power to become effective.
> > >
> > >
> > > It all sounds so obvious now;-)
> > > optime vale
> > > Maior
> > >
> > >
> > >
> > >
> > > In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > >
> > > > -Salve;
> > > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes that both Greeks and Romans offered to the gods.
> > > >
> > > > Diana, Liber, Ceres all had special bread or cake offerings
> > > >
> > > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > > >
> > > > It all sounds so obvious now;-)
> > > >
> > > >
> > > >
> > > > >
> > > > >
> > > > > Salve,
> > > > >
> > > > > Well, I never suggested that the tradition attested late was fully formed early on, but rather the essential elements of ritual and words were already in place (bread, cup, words of institution) and that later traditions are in continuity with with this. As such, "the eucharist" is what is attested in 1Cor, the Synoptics and Didache. This core tradition is certainly genetically linked to what one finds in the Didascalia, Apostolic Constitutions and related later material. If some accretions that constituted the growth of this tradition happened to be borrowed from somewhere this doesn't impact the early status and nature of the above eucharist. In other words, the existence of borrowed elements in later eucharistic tradition doesn't mean the eucharist is, per se, borrowed.
> > > > >
> > > > > Which gnostic "eucharist" do you have in mind? What text are you referring to?
> > > > >
> > > > > Vale,
> > > > >
> > > > > Gualterus
> > > > >
> > > > > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > > > >
> > > > > > Salve,
> > > > > > Yes, this thread started on the topic of the eucharist. But whatever communal practice some, not all Christians had, does not mean the later eucharist existed fully formed back then nor that they had the same meaning. For example, again, some Christians groups appear to have had not sacraments. Others, some gnostics, had a bread eucharist tied to the feeding of the 5000 with Pythagorean symbolism (that is not borrowing) as the multiplication of gnosis. Bread = gnosis. So, already, Christians are borrowing. We have bits of a platonic dialog as scripture. I gave references on this. So, it is anachronistic to speak about "the eucharist" being attested early to forestall questions of borrowing when the question of "what eucharist, whose eucharist" is not addressed, when the fact that one early eucharist is a gnostic one that borrows from Pythagorean number theory, that some early Christian writings bits from Platonic dialogs, plus the whole subdiscipline of
> > > > > > the history of the liturgy really begins to track the creation of liturgy after Constantine legalizes Christianity and they start building basilicas to celebrate those liturgies in.
> > > > > >  
> > > > > > Vale,
> > > > > > A. Sempronius Regulus
> > > > > >  
> > > > > > --- On Fri, 9/25/09, gualterus_graecus <waltms1@> wrote:
> > > > > >
> > > > > >
> > > > > > From: gualterus_graecus <waltms1@>
> > > > > > Subject: [Nova-Roma] Re: A pagan Christ before Christ
> > > > > > To: Nova-Roma@yahoogroups.com
> > > > > > Date: Friday, September 25, 2009, 2:12 AM
> > > > > >
> > > > > >
> > > > > >  
> > > > > >
> > > > > >
> > > > > >
> > > > > > Salve,
> > > > > >
> > > > > > Of course they are an inference, just like most of ancient history. The question is how compelling the inferences are. As it stands, there's quite a large amount of direct and indirect evidence for the text in the second century. Incidentally, the earliest papyrus is P52, normally dated to circa 125 CE, which is about 100 years after the purported events, not 180. There are a few other fragments that date to the second century as well, generally of significantly larger size, such as P66 and P67. This in itself is substantial given that few other classical texts have any fragments approaching that close to their supposed point of composition. But, that's only the beginning.
> > > > > >
> > > > > > Various apostolic texts and fathers quote from the NT during the second century. Clement of Alexandria alone makes precise quotations from the NT over 1,600 times; Irenaeus over 800 times (Cosaert, "The Text of the Gospels in Clement of Alexandria_ (Atlanta: 2008) 2-3, especially n. 2. A few hundred more can be found among the earlier, Apostolic fathers.
> > > > > >
> > > > > > The massive number of textual witnesses to the New Testament also allows another perspective from which to evaluate relative dating and authenticity, which is through the notion of Text-Types, that is families of texts that share distinctive readings genetically part of the manuscript tradition. As you no doubt know, the overwhelming critical appraisal of modern NT scholars is that the Alexandrian text-type has the greatest claim to authenticity. What is striking, then, is when Clement's citations of the Gospels are analyzed, Matthew and John have a mixed, but weakly Alexandrian flavor, while Mark and Luke are strongly part of the so-called "Western" text-type (see rest of Cosaert's study). The fact that Clement would be familiar with gospel texts already undergoing differentiation by type, and into different types at that, already suggests a significant prior manuscript history for the NT text.
> > > > > >
> > > > > > All of the above is just the external evidence. Internal evidence for the dating of the Gospels, of course, places them in their substantially canonical form several decades earlier and, as you know, the bib for this is ridiculously long.
> > > > > >
> > > > > > Now, compare the above to the case of the pseudo-Hadrian letter. It isn't just *any* fourth century text--it pitifully fails on both internal and external evidence. Medieval manuscript evidence of a seemingly fourth century text (Historia Augustana) that is notorious for inclusion of forged material, citing a letter that is nowhere else cited or referenced, whose internal evidence contradicts what is known about Hadrianic Alexandria. Now, if you want to make an argument for its authenticity, we can start a new thread on that, but I don't think it's worth it.
> > > > > >
> > > > > > Finally, about the significance of the NT, you speak in generalities, ones with which I agree, but I never was making an argument that the NT in general reflects an undistorted view of early Christianity- -what ancient text, let alone religious, can have a claim to being undistorted? This all originally began with a discussion of the eucharist, and my argument was, in part, that since the eucharist is attested very early on, copycat arguments don't fly (forgive my glib summary, but my argument can be found in the previous thread).
> > > > > >
> > > > > > Vale,
> > > > > >
> > > > > > Gualterus
> > > > > >
> > > > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > > > >
> > > > > > > Salve,
> > > > > > >  
> > > > > > > You write -
> > > > > > >  
> > > > > > > "Now, when it comes to the New Testament, of course the gospels, and most of the letters, are pseudepigraphical, but to compare those texts' utilities with the Hadrian letter is misleading since despite their pseudepigraphical nature, the gospels can be reasonably dated in their substantially canonical forms to the 2nd century."
> > > > > > >  
> > > > > > > I reply: unless you have relatively complete physical copies from the second century of NT texts, believing and saying they reached "their substantially canonical forms" by then is an inference. It is not a fact. It is a theory. Now we can talk about how theories might be better than others but an inference always remains such. Unless something new has come up, the oldest physical NT text is a creditcard-sized fragment of the 18th chapter of John dated to what, 180 years after the events it purports to be about? The complete manuscripts date later, in most cases, way later than that. So, lets see where we are at this point. On the one hand, you claim a fourth century forgery can't indicate what might be going on in the second century. On the other hand, you claim forgeries later than that can indicate what is going on in the second, and even, the first century. Hmmmm.
> > > > > > >  
> > > > > > > And besides, what makes these NT texts normative indicators for what Christians were doing in the first two centuries. Kind of since Bauer (not the early Pietist), New Testament studies have sort of woken gradually to the fact that one is not going to get an undistorted picture of early christianity by using NT documents as your exclusive window -- not after Nag Hammadi at any rate.
> > > > > > >  
> > > > > > > Vale,
> > > > > > > A. Sempronius Regulus
> > > > > > >
> > > > > >
> > > > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70601 From: gualterus_graecus Date: 2009-09-27
Subject: Re: A pagan Christ before Christ
Salve,

He was not ritually eaten by cult members, or even humans for that matter. In one myth he was eaten by Titans--completely different context and import.

Vale,

Gualterus

--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Salve;
> hmm in "Other People's Myths" Wendy Doniger O'Flaherty
> points out that Dionysios was eaten, albeit in animal form by his worshippers...
> .
> vale
> Maior
>
>
> >
> > Salve,
> >
> > By "eucharist" I mean the ritual theophagy, using bread and drink to physically express it and the words of institution to do so verbally. Obviously a wide variety of cult meal practices existed in other religions, but none ritually ate their god, which is why the Christian practice drew so many criticisms of cannibalism.
> >
> > Vale,
> >
> > Gualterus
> >
> > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > >
> > > Salve;
> > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes
> > > that both Greeks and Romans offered to the gods.
> > >
> > > Diana, Liber, Ceres all had special bread or cake offerings
> > >
> > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > >
> > > S. Benko in "The Virgin Goddess: the Pagan and Christian roots of Mariolatry" Brill, 1993
> > > points out that the Greeks and Romans believed that the divine was accessable as there was a numen/ daimon in everything: plants, rocks people, bread. p. 187 He devotes an entire chapter to 'the power of consecrated bread' The bread or cake was marked to with symbols to indicate the goddess or god, for the power to become effective.
> > >
> > >
> > > It all sounds so obvious now;-)
> > > optime vale
> > > Maior
> > >
> > >
> > >
> > >
> > > In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > >
> > > > -Salve;
> > > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes that both Greeks and Romans offered to the gods.
> > > >
> > > > Diana, Liber, Ceres all had special bread or cake offerings
> > > >
> > > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > > >
> > > > It all sounds so obvious now;-)
> > > >
> > > >
> > > >
> > > > >
> > > > >
> > > > > Salve,
> > > > >
> > > > > Well, I never suggested that the tradition attested late was fully formed early on, but rather the essential elements of ritual and words were already in place (bread, cup, words of institution) and that later traditions are in continuity with with this. As such, "the eucharist" is what is attested in 1Cor, the Synoptics and Didache. This core tradition is certainly genetically linked to what one finds in the Didascalia, Apostolic Constitutions and related later material. If some accretions that constituted the growth of this tradition happened to be borrowed from somewhere this doesn't impact the early status and nature of the above eucharist. In other words, the existence of borrowed elements in later eucharistic tradition doesn't mean the eucharist is, per se, borrowed.
> > > > >
> > > > > Which gnostic "eucharist" do you have in mind? What text are you referring to?
> > > > >
> > > > > Vale,
> > > > >
> > > > > Gualterus
> > > > >
> > > > > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > > > >
> > > > > > Salve,
> > > > > > Yes, this thread started on the topic of the eucharist. But whatever communal practice some, not all Christians had, does not mean the later eucharist existed fully formed back then nor that they had the same meaning. For example, again, some Christians groups appear to have had not sacraments. Others, some gnostics, had a bread eucharist tied to the feeding of the 5000 with Pythagorean symbolism (that is not borrowing) as the multiplication of gnosis. Bread = gnosis. So, already, Christians are borrowing. We have bits of a platonic dialog as scripture. I gave references on this. So, it is anachronistic to speak about "the eucharist" being attested early to forestall questions of borrowing when the question of "what eucharist, whose eucharist" is not addressed, when the fact that one early eucharist is a gnostic one that borrows from Pythagorean number theory, that some early Christian writings bits from Platonic dialogs, plus the whole subdiscipline of
> > > > > > the history of the liturgy really begins to track the creation of liturgy after Constantine legalizes Christianity and they start building basilicas to celebrate those liturgies in.
> > > > > >  
> > > > > > Vale,
> > > > > > A. Sempronius Regulus
> > > > > >  
> > > > > > --- On Fri, 9/25/09, gualterus_graecus <waltms1@> wrote:
> > > > > >
> > > > > >
> > > > > > From: gualterus_graecus <waltms1@>
> > > > > > Subject: [Nova-Roma] Re: A pagan Christ before Christ
> > > > > > To: Nova-Roma@yahoogroups.com
> > > > > > Date: Friday, September 25, 2009, 2:12 AM
> > > > > >
> > > > > >
> > > > > >  
> > > > > >
> > > > > >
> > > > > >
> > > > > > Salve,
> > > > > >
> > > > > > Of course they are an inference, just like most of ancient history. The question is how compelling the inferences are. As it stands, there's quite a large amount of direct and indirect evidence for the text in the second century. Incidentally, the earliest papyrus is P52, normally dated to circa 125 CE, which is about 100 years after the purported events, not 180. There are a few other fragments that date to the second century as well, generally of significantly larger size, such as P66 and P67. This in itself is substantial given that few other classical texts have any fragments approaching that close to their supposed point of composition. But, that's only the beginning.
> > > > > >
> > > > > > Various apostolic texts and fathers quote from the NT during the second century. Clement of Alexandria alone makes precise quotations from the NT over 1,600 times; Irenaeus over 800 times (Cosaert, "The Text of the Gospels in Clement of Alexandria_ (Atlanta: 2008) 2-3, especially n. 2. A few hundred more can be found among the earlier, Apostolic fathers.
> > > > > >
> > > > > > The massive number of textual witnesses to the New Testament also allows another perspective from which to evaluate relative dating and authenticity, which is through the notion of Text-Types, that is families of texts that share distinctive readings genetically part of the manuscript tradition. As you no doubt know, the overwhelming critical appraisal of modern NT scholars is that the Alexandrian text-type has the greatest claim to authenticity. What is striking, then, is when Clement's citations of the Gospels are analyzed, Matthew and John have a mixed, but weakly Alexandrian flavor, while Mark and Luke are strongly part of the so-called "Western" text-type (see rest of Cosaert's study). The fact that Clement would be familiar with gospel texts already undergoing differentiation by type, and into different types at that, already suggests a significant prior manuscript history for the NT text.
> > > > > >
> > > > > > All of the above is just the external evidence. Internal evidence for the dating of the Gospels, of course, places them in their substantially canonical form several decades earlier and, as you know, the bib for this is ridiculously long.
> > > > > >
> > > > > > Now, compare the above to the case of the pseudo-Hadrian letter. It isn't just *any* fourth century text--it pitifully fails on both internal and external evidence. Medieval manuscript evidence of a seemingly fourth century text (Historia Augustana) that is notorious for inclusion of forged material, citing a letter that is nowhere else cited or referenced, whose internal evidence contradicts what is known about Hadrianic Alexandria. Now, if you want to make an argument for its authenticity, we can start a new thread on that, but I don't think it's worth it.
> > > > > >
> > > > > > Finally, about the significance of the NT, you speak in generalities, ones with which I agree, but I never was making an argument that the NT in general reflects an undistorted view of early Christianity- -what ancient text, let alone religious, can have a claim to being undistorted? This all originally began with a discussion of the eucharist, and my argument was, in part, that since the eucharist is attested very early on, copycat arguments don't fly (forgive my glib summary, but my argument can be found in the previous thread).
> > > > > >
> > > > > > Vale,
> > > > > >
> > > > > > Gualterus
> > > > > >
> > > > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > > > >
> > > > > > > Salve,
> > > > > > >  
> > > > > > > You write -
> > > > > > >  
> > > > > > > "Now, when it comes to the New Testament, of course the gospels, and most of the letters, are pseudepigraphical, but to compare those texts' utilities with the Hadrian letter is misleading since despite their pseudepigraphical nature, the gospels can be reasonably dated in their substantially canonical forms to the 2nd century."
> > > > > > >  
> > > > > > > I reply: unless you have relatively complete physical copies from the second century of NT texts, believing and saying they reached "their substantially canonical forms" by then is an inference. It is not a fact. It is a theory. Now we can talk about how theories might be better than others but an inference always remains such. Unless something new has come up, the oldest physical NT text is a creditcard-sized fragment of the 18th chapter of John dated to what, 180 years after the events it purports to be about? The complete manuscripts date later, in most cases, way later than that. So, lets see where we are at this point. On the one hand, you claim a fourth century forgery can't indicate what might be going on in the second century. On the other hand, you claim forgeries later than that can indicate what is going on in the second, and even, the first century. Hmmmm.
> > > > > > >  
> > > > > > > And besides, what makes these NT texts normative indicators for what Christians were doing in the first two centuries. Kind of since Bauer (not the early Pietist), New Testament studies have sort of woken gradually to the fact that one is not going to get an undistorted picture of early christianity by using NT documents as your exclusive window -- not after Nag Hammadi at any rate.
> > > > > > >  
> > > > > > > Vale,
> > > > > > > A. Sempronius Regulus
> > > > > > >
> > > > > >
> > > > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70602 From: rory12001 Date: 2009-09-27
Subject: Re: Early Christian Syncretism 1
Salve
oh gods, retire Lancellotti's "Attis" I have it out and it is a mediocre work; she has been superseded by Munn's fantastic work:

"The Mother of the Gods, Athens and the Tyranny of Asia" it's utterly brilliant. H


Remember the Kollyridians. The christian Arabic worshippers of Mary, as goddess.

Basically Cybele is Kybebe of Carchemish and tMunn (among other brilliant things) points out the tradition of hieros gamos - the sacred marriage in Near Eastern kingship. Herodotus is once more correct.
"The Lydian tyrant was the notional lover of the goddess Aphrodite,or Kybebe, as the previous chapter has shown...Love made by the Queen of Heaven with her beloved king was a wellspring for fertility...p132-133
Grief for the departure or death of the darling of the goddess was a ritual obligation for all who accepted the dynamic relationship between fertility and sovereignty." p.141

And who is Attis? "There is every reason to believe that Atys the son of Croesus was a historical figure." p,143

Kubaba was worshipped widely in the Early Iron Age. Surely Cybele is one of the oldest cults we have and continued very late and kept popping up in Montanism and finally with widespread veneraton of Mary. Where there is the son, the Mother must be worshipped, the goddess.
optime vale
Maior


>
> Salve,
>
> You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
>
> Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian->Christian.
>
> First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9). The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from different religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
>
> Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
>
> The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
>
> Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
>
> Vale,
>
> Gualterus
>
> --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> >
> > Salvete Omnes,
> >  
> > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> >  
> > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> >  
> > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> >  
> > "I shall sing of Attis, son of Rhea,
> > not with the clang of bells nor with the flute,
> > nor with the bellowing of the Kouretes of Ida,
> > but I shall tune it to the muse of Phoebus's lyre.
> > All hail, all hail - as Pan, as Bacchus,
> > as shepherd of the shining stars.
> >  
> > Whether you are the offspring of Kronos,
> > or the blessed child of Zeus or great Rhea,
> > hail to you, Attis, at whose name Rhea looks down.
> > Assyrians call you thrice-lamented Adonis;
> > all Egypt, Osiris;
> > Greek wisdom, the heavenly crescent moon;
> > Samothracians, venerable Adamas;
> > people of Haimos, corybant;
> > Phyrgians, sometimes Papas,
> > sometimes corpse or god or sterile
> > or goatherd or harvested green sheaf
> > or flute player whom the fertile almond brought forth."
> >  
> > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> >  
> > There is more to come.
> >  
> > Valete,
> > A. Sempronius Regulus
> >
>
Group: Nova-Roma Message: 70603 From: Cato Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Cato Iunio Neroni sal.

Salve.

On the contrary, modern scholars of Dionysis say:

"we cannot even be sure that the Greeks equated Dionysus with any of his sacrificial animals." - Otto, Walter F. "Dionysus: Myth and Cult", Indiana University Press, (1965) p. 107

and:

"...in everything which has come down to us about Dionysus and his cults we find nowhere the intimation that his flesh might have been eaten by a society which wanted to appropriate his divine power." There is also no evidence of sacramentalism in the official Dionysian civic cult." - Obbink, D. "Dionysus Poured Out: Ancient and Modern Theories of Sacrifice and Cultural Formation", quoted in Carpenter, Thomas H. and Christopher A. Faraone, "Masks of Dionysos", Cornell University Press (1993)

Vale,

Cato

--- In Nova-Roma@yahoogroups.com, "Nero" <rikudemyx@...> wrote:
>
> Salve,
> That sounds like a plausible origin fr communion.
> Di Vos Incolumes Custodiant.
> Nero
>
>
> --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> > Salve;
> > hmm in "Other People's Myths" Wendy Doniger O'Flaherty
> > points out that Dionysios was eaten, albeit in animal form by his worshippers...
> > .
> > vale
> > Maior
Group: Nova-Roma Message: 70604 From: rory12001 Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
> Salve,
sure he was in the animal that was torn to pieces and eaten raw by the worshippers. Quite a number of scholars think this

I leave this to Regulus who's done the heavy Dionsyios research. I've looked into the Mother, Cybele and Attis - divine marriage with ritual morning. About as ancient as it gets.



>
> He was not ritually eaten by cult members, or even humans for that matter. In one myth he was eaten by Titans--completely different context and import.
>
> Vale,
>
> Gualterus
>
> --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> > Salve;
> > hmm in "Other People's Myths" Wendy Doniger O'Flaherty
> > points out that Dionysios was eaten, albeit in animal form by his worshippers...
> > .
> > vale
> > Maior
> >
> >
> > >
> > > Salve,
> > >
> > > By "eucharist" I mean the ritual theophagy, using bread and drink to physically express it and the words of institution to do so verbally. Obviously a wide variety of cult meal practices existed in other religions, but none ritually ate their god, which is why the Christian practice drew so many criticisms of cannibalism.
> > >
> > > Vale,
> > >
> > > Gualterus
> > >
> > > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > >
> > > > Salve;
> > > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes
> > > > that both Greeks and Romans offered to the gods.
> > > >
> > > > Diana, Liber, Ceres all had special bread or cake offerings
> > > >
> > > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > > >
> > > > S. Benko in "The Virgin Goddess: the Pagan and Christian roots of Mariolatry" Brill, 1993
> > > > points out that the Greeks and Romans believed that the divine was accessable as there was a numen/ daimon in everything: plants, rocks people, bread. p. 187 He devotes an entire chapter to 'the power of consecrated bread' The bread or cake was marked to with symbols to indicate the goddess or god, for the power to become effective.
> > > >
> > > >
> > > > It all sounds so obvious now;-)
> > > > optime vale
> > > > Maior
> > > >
> > > >
> > > >
> > > >
> > > > In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > > >
> > > > > -Salve;
> > > > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes that both Greeks and Romans offered to the gods.
> > > > >
> > > > > Diana, Liber, Ceres all had special bread or cake offerings
> > > > >
> > > > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > > > >
> > > > > It all sounds so obvious now;-)
> > > > >
> > > > >
> > > > >
> > > > > >
> > > > > >
> > > > > > Salve,
> > > > > >
> > > > > > Well, I never suggested that the tradition attested late was fully formed early on, but rather the essential elements of ritual and words were already in place (bread, cup, words of institution) and that later traditions are in continuity with with this. As such, "the eucharist" is what is attested in 1Cor, the Synoptics and Didache. This core tradition is certainly genetically linked to what one finds in the Didascalia, Apostolic Constitutions and related later material. If some accretions that constituted the growth of this tradition happened to be borrowed from somewhere this doesn't impact the early status and nature of the above eucharist. In other words, the existence of borrowed elements in later eucharistic tradition doesn't mean the eucharist is, per se, borrowed.
> > > > > >
> > > > > > Which gnostic "eucharist" do you have in mind? What text are you referring to?
> > > > > >
> > > > > > Vale,
> > > > > >
> > > > > > Gualterus
> > > > > >
> > > > > > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > > > > >
> > > > > > > Salve,
> > > > > > > Yes, this thread started on the topic of the eucharist. But whatever communal practice some, not all Christians had, does not mean the later eucharist existed fully formed back then nor that they had the same meaning. For example, again, some Christians groups appear to have had not sacraments. Others, some gnostics, had a bread eucharist tied to the feeding of the 5000 with Pythagorean symbolism (that is not borrowing) as the multiplication of gnosis. Bread = gnosis. So, already, Christians are borrowing. We have bits of a platonic dialog as scripture. I gave references on this. So, it is anachronistic to speak about "the eucharist" being attested early to forestall questions of borrowing when the question of "what eucharist, whose eucharist" is not addressed, when the fact that one early eucharist is a gnostic one that borrows from Pythagorean number theory, that some early Christian writings bits from Platonic dialogs, plus the whole subdiscipline of
> > > > > > > the history of the liturgy really begins to track the creation of liturgy after Constantine legalizes Christianity and they start building basilicas to celebrate those liturgies in.
> > > > > > >  
> > > > > > > Vale,
> > > > > > > A. Sempronius Regulus
> > > > > > >  
> > > > > > > --- On Fri, 9/25/09, gualterus_graecus <waltms1@> wrote:
> > > > > > >
> > > > > > >
> > > > > > > From: gualterus_graecus <waltms1@>
> > > > > > > Subject: [Nova-Roma] Re: A pagan Christ before Christ
> > > > > > > To: Nova-Roma@yahoogroups.com
> > > > > > > Date: Friday, September 25, 2009, 2:12 AM
> > > > > > >
> > > > > > >
> > > > > > >  
> > > > > > >
> > > > > > >
> > > > > > >
> > > > > > > Salve,
> > > > > > >
> > > > > > > Of course they are an inference, just like most of ancient history. The question is how compelling the inferences are. As it stands, there's quite a large amount of direct and indirect evidence for the text in the second century. Incidentally, the earliest papyrus is P52, normally dated to circa 125 CE, which is about 100 years after the purported events, not 180. There are a few other fragments that date to the second century as well, generally of significantly larger size, such as P66 and P67. This in itself is substantial given that few other classical texts have any fragments approaching that close to their supposed point of composition. But, that's only the beginning.
> > > > > > >
> > > > > > > Various apostolic texts and fathers quote from the NT during the second century. Clement of Alexandria alone makes precise quotations from the NT over 1,600 times; Irenaeus over 800 times (Cosaert, "The Text of the Gospels in Clement of Alexandria_ (Atlanta: 2008) 2-3, especially n. 2. A few hundred more can be found among the earlier, Apostolic fathers.
> > > > > > >
> > > > > > > The massive number of textual witnesses to the New Testament also allows another perspective from which to evaluate relative dating and authenticity, which is through the notion of Text-Types, that is families of texts that share distinctive readings genetically part of the manuscript tradition. As you no doubt know, the overwhelming critical appraisal of modern NT scholars is that the Alexandrian text-type has the greatest claim to authenticity. What is striking, then, is when Clement's citations of the Gospels are analyzed, Matthew and John have a mixed, but weakly Alexandrian flavor, while Mark and Luke are strongly part of the so-called "Western" text-type (see rest of Cosaert's study). The fact that Clement would be familiar with gospel texts already undergoing differentiation by type, and into different types at that, already suggests a significant prior manuscript history for the NT text.
> > > > > > >
> > > > > > > All of the above is just the external evidence. Internal evidence for the dating of the Gospels, of course, places them in their substantially canonical form several decades earlier and, as you know, the bib for this is ridiculously long.
> > > > > > >
> > > > > > > Now, compare the above to the case of the pseudo-Hadrian letter. It isn't just *any* fourth century text--it pitifully fails on both internal and external evidence. Medieval manuscript evidence of a seemingly fourth century text (Historia Augustana) that is notorious for inclusion of forged material, citing a letter that is nowhere else cited or referenced, whose internal evidence contradicts what is known about Hadrianic Alexandria. Now, if you want to make an argument for its authenticity, we can start a new thread on that, but I don't think it's worth it.
> > > > > > >
> > > > > > > Finally, about the significance of the NT, you speak in generalities, ones with which I agree, but I never was making an argument that the NT in general reflects an undistorted view of early Christianity- -what ancient text, let alone religious, can have a claim to being undistorted? This all originally began with a discussion of the eucharist, and my argument was, in part, that since the eucharist is attested very early on, copycat arguments don't fly (forgive my glib summary, but my argument can be found in the previous thread).
> > > > > > >
> > > > > > > Vale,
> > > > > > >
> > > > > > > Gualterus
> > > > > > >
> > > > > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > > > > >
> > > > > > > > Salve,
> > > > > > > >  
> > > > > > > > You write -
> > > > > > > >  
> > > > > > > > "Now, when it comes to the New Testament, of course the gospels, and most of the letters, are pseudepigraphical, but to compare those texts' utilities with the Hadrian letter is misleading since despite their pseudepigraphical nature, the gospels can be reasonably dated in their substantially canonical forms to the 2nd century."
> > > > > > > >  
> > > > > > > > I reply: unless you have relatively complete physical copies from the second century of NT texts, believing and saying they reached "their substantially canonical forms" by then is an inference. It is not a fact. It is a theory. Now we can talk about how theories might be better than others but an inference always remains such. Unless something new has come up, the oldest physical NT text is a creditcard-sized fragment of the 18th chapter of John dated to what, 180 years after the events it purports to be about? The complete manuscripts date later, in most cases, way later than that. So, lets see where we are at this point. On the one hand, you claim a fourth century forgery can't indicate what might be going on in the second century. On the other hand, you claim forgeries later than that can indicate what is going on in the second, and even, the first century. Hmmmm.
> > > > > > > >  
> > > > > > > > And besides, what makes these NT texts normative indicators for what Christians were doing in the first two centuries. Kind of since Bauer (not the early Pietist), New Testament studies have sort of woken gradually to the fact that one is not going to get an undistorted picture of early christianity by using NT documents as your exclusive window -- not after Nag Hammadi at any rate.
> > > > > > > >  
> > > > > > > > Vale,
> > > > > > > > A. Sempronius Regulus
> > > > > > > >
> > > > > > >
> > > > > >
> > > > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70605 From: gualterus_graecus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Salve,

My use of _Attis_ had nothing to do with the origins of the cult myth, but the use of the hymns in the Naassene sermon. What does Munn say about them? Nothing. His book has nothing to do with the reception of Attis and Cybele in late antiquity. And, if you remember, Lancellotti's _The Naassenes_ is the standard work on the subject, so she's quite an appropriate source.

But, since you want to comment on the topic, perhaps you can explain exactly what is mediocre about _Attis_?

Vale,

Gualterus

--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Salve
> oh gods, retire Lancellotti's "Attis" I have it out and it is a mediocre work; she has been superseded by Munn's fantastic work:
>
> "The Mother of the Gods, Athens and the Tyranny of Asia" it's utterly brilliant. H
>
>
> Remember the Kollyridians. The christian Arabic worshippers of Mary, as goddess.
>
> Basically Cybele is Kybebe of Carchemish and tMunn (among other brilliant things) points out the tradition of hieros gamos - the sacred marriage in Near Eastern kingship. Herodotus is once more correct.
> "The Lydian tyrant was the notional lover of the goddess Aphrodite,or Kybebe, as the previous chapter has shown...Love made by the Queen of Heaven with her beloved king was a wellspring for fertility...p132-133
> Grief for the departure or death of the darling of the goddess was a ritual obligation for all who accepted the dynamic relationship between fertility and sovereignty." p.141
>
> And who is Attis? "There is every reason to believe that Atys the son of Croesus was a historical figure." p,143
>
> Kubaba was worshipped widely in the Early Iron Age. Surely Cybele is one of the oldest cults we have and continued very late and kept popping up in Montanism and finally with widespread veneraton of Mary. Where there is the son, the Mother must be worshipped, the goddess.
> optime vale
> Maior
>
>
> >
> > Salve,
> >
> > You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
> >
> > Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian->Christian.
> >
> > First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9). The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from different religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
> >
> > Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
> >
> > The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
> >
> > Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
> >
> > Vale,
> >
> > Gualterus
> >
> > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > >
> > > Salvete Omnes,
> > >  
> > > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> > >  
> > > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> > >  
> > > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> > >  
> > > "I shall sing of Attis, son of Rhea,
> > > not with the clang of bells nor with the flute,
> > > nor with the bellowing of the Kouretes of Ida,
> > > but I shall tune it to the muse of Phoebus's lyre.
> > > All hail, all hail - as Pan, as Bacchus,
> > > as shepherd of the shining stars.
> > >  
> > > Whether you are the offspring of Kronos,
> > > or the blessed child of Zeus or great Rhea,
> > > hail to you, Attis, at whose name Rhea looks down.
> > > Assyrians call you thrice-lamented Adonis;
> > > all Egypt, Osiris;
> > > Greek wisdom, the heavenly crescent moon;
> > > Samothracians, venerable Adamas;
> > > people of Haimos, corybant;
> > > Phyrgians, sometimes Papas,
> > > sometimes corpse or god or sterile
> > > or goatherd or harvested green sheaf
> > > or flute player whom the fertile almond brought forth."
> > >  
> > > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> > >  
> > > There is more to come.
> > >  
> > > Valete,
> > > A. Sempronius Regulus
> > >
> >
>
Group: Nova-Roma Message: 70606 From: Cato Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Cato Marcae Hortensiae sal.

Salve.

You need to read this:


http://cscs.umich.edu/~crshalizi/reviews/ancient-goddesses/

One quote:

"Namely: a widely-held belief about the past has little or nothing to recommend it. The archaeological evidence from prehistoric societies, as from ones with writing which we can't read, is only slightly more indicative of the worship of a Great Goddess than it is of Spinozistic pantheism. (Slightly, because they saw something in idols.) In no society with an accessible written record do we find the Great Goddess, or anything really like her."


Vale,

Cato



--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Salve
> oh gods, retire Lancellotti's "Attis" I have it out and it is a mediocre work; she has been superseded by Munn's fantastic work:
>
> "The Mother of the Gods, Athens and the Tyranny of Asia" it's utterly brilliant. H
>
>
> Remember the Kollyridians. The christian Arabic worshippers of Mary, as goddess.
>
> Basically Cybele is Kybebe of Carchemish and tMunn (among other brilliant things) points out the tradition of hieros gamos - the sacred marriage in Near Eastern kingship. Herodotus is once more correct.
> "The Lydian tyrant was the notional lover of the goddess Aphrodite,or Kybebe, as the previous chapter has shown...Love made by the Queen of Heaven with her beloved king was a wellspring for fertility...p132-133
> Grief for the departure or death of the darling of the goddess was a ritual obligation for all who accepted the dynamic relationship between fertility and sovereignty." p.141
>
> And who is Attis? "There is every reason to believe that Atys the son of Croesus was a historical figure." p,143
>
> Kubaba was worshipped widely in the Early Iron Age. Surely Cybele is one of the oldest cults we have and continued very late and kept popping up in Montanism and finally with widespread veneraton of Mary. Where there is the son, the Mother must be worshipped, the goddess.
> optime vale
> Maior
>
>
> >
> > Salve,
> >
> > You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
> >
> > Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian->Christian.
> >
> > First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9). The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from different religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
> >
> > Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
> >
> > The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
> >
> > Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
> >
> > Vale,
> >
> > Gualterus
> >
> > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > >
> > > Salvete Omnes,
> > >  
> > > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> > >  
> > > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> > >  
> > > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> > >  
> > > "I shall sing of Attis, son of Rhea,
> > > not with the clang of bells nor with the flute,
> > > nor with the bellowing of the Kouretes of Ida,
> > > but I shall tune it to the muse of Phoebus's lyre.
> > > All hail, all hail - as Pan, as Bacchus,
> > > as shepherd of the shining stars.
> > >  
> > > Whether you are the offspring of Kronos,
> > > or the blessed child of Zeus or great Rhea,
> > > hail to you, Attis, at whose name Rhea looks down.
> > > Assyrians call you thrice-lamented Adonis;
> > > all Egypt, Osiris;
> > > Greek wisdom, the heavenly crescent moon;
> > > Samothracians, venerable Adamas;
> > > people of Haimos, corybant;
> > > Phyrgians, sometimes Papas,
> > > sometimes corpse or god or sterile
> > > or goatherd or harvested green sheaf
> > > or flute player whom the fertile almond brought forth."
> > >  
> > > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> > >  
> > > There is more to come.
> > >  
> > > Valete,
> > > A. Sempronius Regulus
> > >
> >
>
Group: Nova-Roma Message: 70607 From: gualterus_graecus Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Sorry, there simply is no evidence for such a ritual practice in Dionysiac cult. Fortunately google books has a copy of _Other People's Myths_ and the book that she cites on p. 105 n. 24 is also available--unfortunately, she doesn't offer any pages! It sounds all too much like some misguided extrapolation of Euripides' "Bacchae". I'm sorry to say, but O'Flaherty's book comes off like pseudo-scholarship. If you find any citations to primary sources supporting your claim, I'd be glad to look at them.

-Gualterus

--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
>
> > Salve,
> sure he was in the animal that was torn to pieces and eaten raw by the worshippers. Quite a number of scholars think this
>
> I leave this to Regulus who's done the heavy Dionsyios research. I've looked into the Mother, Cybele and Attis - divine marriage with ritual morning. About as ancient as it gets.
>
>
>
> >
> > He was not ritually eaten by cult members, or even humans for that matter. In one myth he was eaten by Titans--completely different context and import.
> >
> > Vale,
> >
> > Gualterus
> >
> > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > >
> > > Salve;
> > > hmm in "Other People's Myths" Wendy Doniger O'Flaherty
> > > points out that Dionysios was eaten, albeit in animal form by his worshippers...
> > > .
> > > vale
> > > Maior
> > >
> > >
> > > >
> > > > Salve,
> > > >
> > > > By "eucharist" I mean the ritual theophagy, using bread and drink to physically express it and the words of institution to do so verbally. Obviously a wide variety of cult meal practices existed in other religions, but none ritually ate their god, which is why the Christian practice drew so many criticisms of cannibalism.
> > > >
> > > > Vale,
> > > >
> > > > Gualterus
> > > >
> > > > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > > >
> > > > > Salve;
> > > > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes
> > > > > that both Greeks and Romans offered to the gods.
> > > > >
> > > > > Diana, Liber, Ceres all had special bread or cake offerings
> > > > >
> > > > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > > > >
> > > > > S. Benko in "The Virgin Goddess: the Pagan and Christian roots of Mariolatry" Brill, 1993
> > > > > points out that the Greeks and Romans believed that the divine was accessable as there was a numen/ daimon in everything: plants, rocks people, bread. p. 187 He devotes an entire chapter to 'the power of consecrated bread' The bread or cake was marked to with symbols to indicate the goddess or god, for the power to become effective.
> > > > >
> > > > >
> > > > > It all sounds so obvious now;-)
> > > > > optime vale
> > > > > Maior
> > > > >
> > > > >
> > > > >
> > > > >
> > > > > In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > > > >
> > > > > > -Salve;
> > > > > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes that both Greeks and Romans offered to the gods.
> > > > > >
> > > > > > Diana, Liber, Ceres all had special bread or cake offerings
> > > > > >
> > > > > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > > > > >
> > > > > > It all sounds so obvious now;-)
> > > > > >
> > > > > >
> > > > > >
> > > > > > >
> > > > > > >
> > > > > > > Salve,
> > > > > > >
> > > > > > > Well, I never suggested that the tradition attested late was fully formed early on, but rather the essential elements of ritual and words were already in place (bread, cup, words of institution) and that later traditions are in continuity with with this. As such, "the eucharist" is what is attested in 1Cor, the Synoptics and Didache. This core tradition is certainly genetically linked to what one finds in the Didascalia, Apostolic Constitutions and related later material. If some accretions that constituted the growth of this tradition happened to be borrowed from somewhere this doesn't impact the early status and nature of the above eucharist. In other words, the existence of borrowed elements in later eucharistic tradition doesn't mean the eucharist is, per se, borrowed.
> > > > > > >
> > > > > > > Which gnostic "eucharist" do you have in mind? What text are you referring to?
> > > > > > >
> > > > > > > Vale,
> > > > > > >
> > > > > > > Gualterus
> > > > > > >
> > > > > > > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > > > > > >
> > > > > > > > Salve,
> > > > > > > > Yes, this thread started on the topic of the eucharist. But whatever communal practice some, not all Christians had, does not mean the later eucharist existed fully formed back then nor that they had the same meaning. For example, again, some Christians groups appear to have had not sacraments. Others, some gnostics, had a bread eucharist tied to the feeding of the 5000 with Pythagorean symbolism (that is not borrowing) as the multiplication of gnosis. Bread = gnosis. So, already, Christians are borrowing. We have bits of a platonic dialog as scripture. I gave references on this. So, it is anachronistic to speak about "the eucharist" being attested early to forestall questions of borrowing when the question of "what eucharist, whose eucharist" is not addressed, when the fact that one early eucharist is a gnostic one that borrows from Pythagorean number theory, that some early Christian writings bits from Platonic dialogs, plus the whole subdiscipline of
> > > > > > > > the history of the liturgy really begins to track the creation of liturgy after Constantine legalizes Christianity and they start building basilicas to celebrate those liturgies in.
> > > > > > > >  
> > > > > > > > Vale,
> > > > > > > > A. Sempronius Regulus
> > > > > > > >  
> > > > > > > > --- On Fri, 9/25/09, gualterus_graecus <waltms1@> wrote:
> > > > > > > >
> > > > > > > >
> > > > > > > > From: gualterus_graecus <waltms1@>
> > > > > > > > Subject: [Nova-Roma] Re: A pagan Christ before Christ
> > > > > > > > To: Nova-Roma@yahoogroups.com
> > > > > > > > Date: Friday, September 25, 2009, 2:12 AM
> > > > > > > >
> > > > > > > >
> > > > > > > >  
> > > > > > > >
> > > > > > > >
> > > > > > > >
> > > > > > > > Salve,
> > > > > > > >
> > > > > > > > Of course they are an inference, just like most of ancient history. The question is how compelling the inferences are. As it stands, there's quite a large amount of direct and indirect evidence for the text in the second century. Incidentally, the earliest papyrus is P52, normally dated to circa 125 CE, which is about 100 years after the purported events, not 180. There are a few other fragments that date to the second century as well, generally of significantly larger size, such as P66 and P67. This in itself is substantial given that few other classical texts have any fragments approaching that close to their supposed point of composition. But, that's only the beginning.
> > > > > > > >
> > > > > > > > Various apostolic texts and fathers quote from the NT during the second century. Clement of Alexandria alone makes precise quotations from the NT over 1,600 times; Irenaeus over 800 times (Cosaert, "The Text of the Gospels in Clement of Alexandria_ (Atlanta: 2008) 2-3, especially n. 2. A few hundred more can be found among the earlier, Apostolic fathers.
> > > > > > > >
> > > > > > > > The massive number of textual witnesses to the New Testament also allows another perspective from which to evaluate relative dating and authenticity, which is through the notion of Text-Types, that is families of texts that share distinctive readings genetically part of the manuscript tradition. As you no doubt know, the overwhelming critical appraisal of modern NT scholars is that the Alexandrian text-type has the greatest claim to authenticity. What is striking, then, is when Clement's citations of the Gospels are analyzed, Matthew and John have a mixed, but weakly Alexandrian flavor, while Mark and Luke are strongly part of the so-called "Western" text-type (see rest of Cosaert's study). The fact that Clement would be familiar with gospel texts already undergoing differentiation by type, and into different types at that, already suggests a significant prior manuscript history for the NT text.
> > > > > > > >
> > > > > > > > All of the above is just the external evidence. Internal evidence for the dating of the Gospels, of course, places them in their substantially canonical form several decades earlier and, as you know, the bib for this is ridiculously long.
> > > > > > > >
> > > > > > > > Now, compare the above to the case of the pseudo-Hadrian letter. It isn't just *any* fourth century text--it pitifully fails on both internal and external evidence. Medieval manuscript evidence of a seemingly fourth century text (Historia Augustana) that is notorious for inclusion of forged material, citing a letter that is nowhere else cited or referenced, whose internal evidence contradicts what is known about Hadrianic Alexandria. Now, if you want to make an argument for its authenticity, we can start a new thread on that, but I don't think it's worth it.
> > > > > > > >
> > > > > > > > Finally, about the significance of the NT, you speak in generalities, ones with which I agree, but I never was making an argument that the NT in general reflects an undistorted view of early Christianity- -what ancient text, let alone religious, can have a claim to being undistorted? This all originally began with a discussion of the eucharist, and my argument was, in part, that since the eucharist is attested very early on, copycat arguments don't fly (forgive my glib summary, but my argument can be found in the previous thread).
> > > > > > > >
> > > > > > > > Vale,
> > > > > > > >
> > > > > > > > Gualterus
> > > > > > > >
> > > > > > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > > > > > >
> > > > > > > > > Salve,
> > > > > > > > >  
> > > > > > > > > You write -
> > > > > > > > >  
> > > > > > > > > "Now, when it comes to the New Testament, of course the gospels, and most of the letters, are pseudepigraphical, but to compare those texts' utilities with the Hadrian letter is misleading since despite their pseudepigraphical nature, the gospels can be reasonably dated in their substantially canonical forms to the 2nd century."
> > > > > > > > >  
> > > > > > > > > I reply: unless you have relatively complete physical copies from the second century of NT texts, believing and saying they reached "their substantially canonical forms" by then is an inference. It is not a fact. It is a theory. Now we can talk about how theories might be better than others but an inference always remains such. Unless something new has come up, the oldest physical NT text is a creditcard-sized fragment of the 18th chapter of John dated to what, 180 years after the events it purports to be about? The complete manuscripts date later, in most cases, way later than that. So, lets see where we are at this point. On the one hand, you claim a fourth century forgery can't indicate what might be going on in the second century. On the other hand, you claim forgeries later than that can indicate what is going on in the second, and even, the first century. Hmmmm.
> > > > > > > > >  
> > > > > > > > > And besides, what makes these NT texts normative indicators for what Christians were doing in the first two centuries. Kind of since Bauer (not the early Pietist), New Testament studies have sort of woken gradually to the fact that one is not going to get an undistorted picture of early christianity by using NT documents as your exclusive window -- not after Nag Hammadi at any rate.
> > > > > > > > >  
> > > > > > > > > Vale,
> > > > > > > > > A. Sempronius Regulus
> > > > > > > > >
> > > > > > > >
> > > > > > >
> > > > > >
> > > > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70608 From: rory12001 Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Gai puer
(I'll call you a little boy as you seem unable to address me in proper Roman form: Maior or Hortensia)

Munn's book is 2006, the latest and so brilliant and no one disputes Cybele, Kybebe, Kubaba, Kubaba is Iron Age.
http://bmcr.brynmawr.edu/2006/2006-10-27.html

grow up! accept your myth and enjoy it for it's richness and unique aspects, but stop pretending, it's what makes Orthodox Christians and so angry and destructive and so the Orthodox Church.

The dead and rising Jesus and his Mother are indeed a form of Cybele and Attis, with other syncretic stuff added.

In my opinion, this is the reason (besides it being a great read) why The Da Vinci Code was such a huge bestseller. The Return of the Mother who has Sex.
Maior


--



- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@...> wrote:
>
> Cato Marcae Hortensiae sal.
>
> Salve.
>
> You need to read this:
>
>
> http://cscs.umich.edu/~crshalizi/reviews/ancient-goddesses/
>
> One quote:
>
> "Namely: a widely-held belief about the past has little or nothing to recommend it. The archaeological evidence from prehistoric societies, as from ones with writing which we can't read, is only slightly more indicative of the worship of a Great Goddess than it is of Spinozistic pantheism. (Slightly, because they saw something in idols.) In no society with an accessible written record do we find the Great Goddess, or anything really like her."
>
>
> Vale,
>
> Cato
>
>
>
> --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> > Salve
> > oh gods, retire Lancellotti's "Attis" I have it out and it is a mediocre work; she has been superseded by Munn's fantastic work:
> >
> > "The Mother of the Gods, Athens and the Tyranny of Asia" it's utterly brilliant. H
> >
> >
> > Remember the Kollyridians. The christian Arabic worshippers of Mary, as goddess.
> >
> > Basically Cybele is Kybebe of Carchemish and tMunn (among other brilliant things) points out the tradition of hieros gamos - the sacred marriage in Near Eastern kingship. Herodotus is once more correct.
> > "The Lydian tyrant was the notional lover of the goddess Aphrodite,or Kybebe, as the previous chapter has shown...Love made by the Queen of Heaven with her beloved king was a wellspring for fertility...p132-133
> > Grief for the departure or death of the darling of the goddess was a ritual obligation for all who accepted the dynamic relationship between fertility and sovereignty." p.141
> >
> > And who is Attis? "There is every reason to believe that Atys the son of Croesus was a historical figure." p,143
> >
> > Kubaba was worshipped widely in the Early Iron Age. Surely Cybele is one of the oldest cults we have and continued very late and kept popping up in Montanism and finally with widespread veneraton of Mary. Where there is the son, the Mother must be worshipped, the goddess.
> > optime vale
> > Maior
> >
> >
> > >
> > > Salve,
> > >
> > > You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
> > >
> > > Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian->Christian.
> > >
> > > First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9). The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from different religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
> > >
> > > Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
> > >
> > > The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
> > >
> > > Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
> > >
> > > Vale,
> > >
> > > Gualterus
> > >
> > > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > > >
> > > > Salvete Omnes,
> > > >  
> > > > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> > > >  
> > > > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> > > >  
> > > > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> > > >  
> > > > "I shall sing of Attis, son of Rhea,
> > > > not with the clang of bells nor with the flute,
> > > > nor with the bellowing of the Kouretes of Ida,
> > > > but I shall tune it to the muse of Phoebus's lyre.
> > > > All hail, all hail - as Pan, as Bacchus,
> > > > as shepherd of the shining stars.
> > > >  
> > > > Whether you are the offspring of Kronos,
> > > > or the blessed child of Zeus or great Rhea,
> > > > hail to you, Attis, at whose name Rhea looks down.
> > > > Assyrians call you thrice-lamented Adonis;
> > > > all Egypt, Osiris;
> > > > Greek wisdom, the heavenly crescent moon;
> > > > Samothracians, venerable Adamas;
> > > > people of Haimos, corybant;
> > > > Phyrgians, sometimes Papas,
> > > > sometimes corpse or god or sterile
> > > > or goatherd or harvested green sheaf
> > > > or flute player whom the fertile almond brought forth."
> > > >  
> > > > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> > > >  
> > > > There is more to come.
> > > >  
> > > > Valete,
> > > > A. Sempronius Regulus
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70609 From: rory12001 Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Salve;
that's the limit of my Dionysios knowledge;-), Regulus has been doing the work there. Why not ask O'Flaherty, she's at Chicago.

I can discuss Cybele and Attis just fine, as that's what I've been looking into. Munn is a brilliant guy. One thing I can say is that both Regulus and I find that Herodotus is being shown in the latest scholarship to be quite accurate.
optime vale
Maior
>
> Sorry, there simply is no evidence for such a ritual practice in Dionysiac cult. Fortunately google books has a copy of _Other People's Myths_ and the book that she cites on p. 105 n. 24 is also available--unfortunately, she doesn't offer any pages! It sounds all too much like some misguided extrapolation of Euripides' "Bacchae". I'm sorry to say, but O'Flaherty's book comes off like pseudo-scholarship. If you find any citations to primary sources supporting your claim, I'd be glad to look at them.
>
> -Gualterus
>
> --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> >
> > > Salve,
> > sure he was in the animal that was torn to pieces and eaten raw by the worshippers. Quite a number of scholars think this
> >
> > I leave this to Regulus who's done the heavy Dionsyios research. I've looked into the Mother, Cybele and Attis - divine marriage with ritual morning. About as ancient as it gets.
> >
> >
> >
> > >
> > > He was not ritually eaten by cult members, or even humans for that matter. In one myth he was eaten by Titans--completely different context and import.
> > >
> > > Vale,
> > >
> > > Gualterus
> > >
> > > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > >
> > > > Salve;
> > > > hmm in "Other People's Myths" Wendy Doniger O'Flaherty
> > > > points out that Dionysios was eaten, albeit in animal form by his worshippers...
> > > > .
> > > > vale
> > > > Maior
> > > >
> > > >
> > > > >
> > > > > Salve,
> > > > >
> > > > > By "eucharist" I mean the ritual theophagy, using bread and drink to physically express it and the words of institution to do so verbally. Obviously a wide variety of cult meal practices existed in other religions, but none ritually ate their god, which is why the Christian practice drew so many criticisms of cannibalism.
> > > > >
> > > > > Vale,
> > > > >
> > > > > Gualterus
> > > > >
> > > > > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > > > >
> > > > > > Salve;
> > > > > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes
> > > > > > that both Greeks and Romans offered to the gods.
> > > > > >
> > > > > > Diana, Liber, Ceres all had special bread or cake offerings
> > > > > >
> > > > > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > > > > >
> > > > > > S. Benko in "The Virgin Goddess: the Pagan and Christian roots of Mariolatry" Brill, 1993
> > > > > > points out that the Greeks and Romans believed that the divine was accessable as there was a numen/ daimon in everything: plants, rocks people, bread. p. 187 He devotes an entire chapter to 'the power of consecrated bread' The bread or cake was marked to with symbols to indicate the goddess or god, for the power to become effective.
> > > > > >
> > > > > >
> > > > > > It all sounds so obvious now;-)
> > > > > > optime vale
> > > > > > Maior
> > > > > >
> > > > > >
> > > > > >
> > > > > >
> > > > > > In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > > > > >
> > > > > > > -Salve;
> > > > > > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes that both Greeks and Romans offered to the gods.
> > > > > > >
> > > > > > > Diana, Liber, Ceres all had special bread or cake offerings
> > > > > > >
> > > > > > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > > > > > >
> > > > > > > It all sounds so obvious now;-)
> > > > > > >
> > > > > > >
> > > > > > >
> > > > > > > >
> > > > > > > >
> > > > > > > > Salve,
> > > > > > > >
> > > > > > > > Well, I never suggested that the tradition attested late was fully formed early on, but rather the essential elements of ritual and words were already in place (bread, cup, words of institution) and that later traditions are in continuity with with this. As such, "the eucharist" is what is attested in 1Cor, the Synoptics and Didache. This core tradition is certainly genetically linked to what one finds in the Didascalia, Apostolic Constitutions and related later material. If some accretions that constituted the growth of this tradition happened to be borrowed from somewhere this doesn't impact the early status and nature of the above eucharist. In other words, the existence of borrowed elements in later eucharistic tradition doesn't mean the eucharist is, per se, borrowed.
> > > > > > > >
> > > > > > > > Which gnostic "eucharist" do you have in mind? What text are you referring to?
> > > > > > > >
> > > > > > > > Vale,
> > > > > > > >
> > > > > > > > Gualterus
> > > > > > > >
> > > > > > > > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > > > > > > >
> > > > > > > > > Salve,
> > > > > > > > > Yes, this thread started on the topic of the eucharist. But whatever communal practice some, not all Christians had, does not mean the later eucharist existed fully formed back then nor that they had the same meaning. For example, again, some Christians groups appear to have had not sacraments. Others, some gnostics, had a bread eucharist tied to the feeding of the 5000 with Pythagorean symbolism (that is not borrowing) as the multiplication of gnosis. Bread = gnosis. So, already, Christians are borrowing. We have bits of a platonic dialog as scripture. I gave references on this. So, it is anachronistic to speak about "the eucharist" being attested early to forestall questions of borrowing when the question of "what eucharist, whose eucharist" is not addressed, when the fact that one early eucharist is a gnostic one that borrows from Pythagorean number theory, that some early Christian writings bits from Platonic dialogs, plus the whole subdiscipline of
> > > > > > > > > the history of the liturgy really begins to track the creation of liturgy after Constantine legalizes Christianity and they start building basilicas to celebrate those liturgies in.
> > > > > > > > >  
> > > > > > > > > Vale,
> > > > > > > > > A. Sempronius Regulus
> > > > > > > > >  
> > > > > > > > > --- On Fri, 9/25/09, gualterus_graecus <waltms1@> wrote:
> > > > > > > > >
> > > > > > > > >
> > > > > > > > > From: gualterus_graecus <waltms1@>
> > > > > > > > > Subject: [Nova-Roma] Re: A pagan Christ before Christ
> > > > > > > > > To: Nova-Roma@yahoogroups.com
> > > > > > > > > Date: Friday, September 25, 2009, 2:12 AM
> > > > > > > > >
> > > > > > > > >
> > > > > > > > >  
> > > > > > > > >
> > > > > > > > >
> > > > > > > > >
> > > > > > > > > Salve,
> > > > > > > > >
> > > > > > > > > Of course they are an inference, just like most of ancient history. The question is how compelling the inferences are. As it stands, there's quite a large amount of direct and indirect evidence for the text in the second century. Incidentally, the earliest papyrus is P52, normally dated to circa 125 CE, which is about 100 years after the purported events, not 180. There are a few other fragments that date to the second century as well, generally of significantly larger size, such as P66 and P67. This in itself is substantial given that few other classical texts have any fragments approaching that close to their supposed point of composition. But, that's only the beginning.
> > > > > > > > >
> > > > > > > > > Various apostolic texts and fathers quote from the NT during the second century. Clement of Alexandria alone makes precise quotations from the NT over 1,600 times; Irenaeus over 800 times (Cosaert, "The Text of the Gospels in Clement of Alexandria_ (Atlanta: 2008) 2-3, especially n. 2. A few hundred more can be found among the earlier, Apostolic fathers.
> > > > > > > > >
> > > > > > > > > The massive number of textual witnesses to the New Testament also allows another perspective from which to evaluate relative dating and authenticity, which is through the notion of Text-Types, that is families of texts that share distinctive readings genetically part of the manuscript tradition. As you no doubt know, the overwhelming critical appraisal of modern NT scholars is that the Alexandrian text-type has the greatest claim to authenticity. What is striking, then, is when Clement's citations of the Gospels are analyzed, Matthew and John have a mixed, but weakly Alexandrian flavor, while Mark and Luke are strongly part of the so-called "Western" text-type (see rest of Cosaert's study). The fact that Clement would be familiar with gospel texts already undergoing differentiation by type, and into different types at that, already suggests a significant prior manuscript history for the NT text.
> > > > > > > > >
> > > > > > > > > All of the above is just the external evidence. Internal evidence for the dating of the Gospels, of course, places them in their substantially canonical form several decades earlier and, as you know, the bib for this is ridiculously long.
> > > > > > > > >
> > > > > > > > > Now, compare the above to the case of the pseudo-Hadrian letter. It isn't just *any* fourth century text--it pitifully fails on both internal and external evidence. Medieval manuscript evidence of a seemingly fourth century text (Historia Augustana) that is notorious for inclusion of forged material, citing a letter that is nowhere else cited or referenced, whose internal evidence contradicts what is known about Hadrianic Alexandria. Now, if you want to make an argument for its authenticity, we can start a new thread on that, but I don't think it's worth it.
> > > > > > > > >
> > > > > > > > > Finally, about the significance of the NT, you speak in generalities, ones with which I agree, but I never was making an argument that the NT in general reflects an undistorted view of early Christianity- -what ancient text, let alone religious, can have a claim to being undistorted? This all originally began with a discussion of the eucharist, and my argument was, in part, that since the eucharist is attested very early on, copycat arguments don't fly (forgive my glib summary, but my argument can be found in the previous thread).
> > > > > > > > >
> > > > > > > > > Vale,
> > > > > > > > >
> > > > > > > > > Gualterus
> > > > > > > > >
> > > > > > > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > > > > > > >
> > > > > > > > > > Salve,
> > > > > > > > > >  
> > > > > > > > > > You write -
> > > > > > > > > >  
> > > > > > > > > > "Now, when it comes to the New Testament, of course the gospels, and most of the letters, are pseudepigraphical, but to compare those texts' utilities with the Hadrian letter is misleading since despite their pseudepigraphical nature, the gospels can be reasonably dated in their substantially canonical forms to the 2nd century."
> > > > > > > > > >  
> > > > > > > > > > I reply: unless you have relatively complete physical copies from the second century of NT texts, believing and saying they reached "their substantially canonical forms" by then is an inference. It is not a fact. It is a theory. Now we can talk about how theories might be better than others but an inference always remains such. Unless something new has come up, the oldest physical NT text is a creditcard-sized fragment of the 18th chapter of John dated to what, 180 years after the events it purports to be about? The complete manuscripts date later, in most cases, way later than that. So, lets see where we are at this point. On the one hand, you claim a fourth century forgery can't indicate what might be going on in the second century. On the other hand, you claim forgeries later than that can indicate what is going on in the second, and even, the first century. Hmmmm.
> > > > > > > > > >  
> > > > > > > > > > And besides, what makes these NT texts normative indicators for what Christians were doing in the first two centuries. Kind of since Bauer (not the early Pietist), New Testament studies have sort of woken gradually to the fact that one is not going to get an undistorted picture of early christianity by using NT documents as your exclusive window -- not after Nag Hammadi at any rate.
> > > > > > > > > >  
> > > > > > > > > > Vale,
> > > > > > > > > > A. Sempronius Regulus
> > > > > > > > > >
> > > > > > > > >
> > > > > > > >
> > > > > > >
> > > > > >
> > > > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70610 From: gualterus_graecus Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Salve,

I know about Munn. I did my undergrad Classics BA at PSU where he teaches. I've not done more than skim over Munn's Cybele book. When I have some time I will look at it more thoroughly. I liked his _The Defense of Attica_ some years ago.

Vale,

Gualterus

--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Salve;
> that's the limit of my Dionysios knowledge;-), Regulus has been doing the work there. Why not ask O'Flaherty, she's at Chicago.
>
> I can discuss Cybele and Attis just fine, as that's what I've been looking into. Munn is a brilliant guy. One thing I can say is that both Regulus and I find that Herodotus is being shown in the latest scholarship to be quite accurate.
> optime vale
> Maior
> >
> > Sorry, there simply is no evidence for such a ritual practice in Dionysiac cult. Fortunately google books has a copy of _Other People's Myths_ and the book that she cites on p. 105 n. 24 is also available--unfortunately, she doesn't offer any pages! It sounds all too much like some misguided extrapolation of Euripides' "Bacchae". I'm sorry to say, but O'Flaherty's book comes off like pseudo-scholarship. If you find any citations to primary sources supporting your claim, I'd be glad to look at them.
> >
> > -Gualterus
> >
> > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > >
> > >
> > > > Salve,
> > > sure he was in the animal that was torn to pieces and eaten raw by the worshippers. Quite a number of scholars think this
> > >
> > > I leave this to Regulus who's done the heavy Dionsyios research. I've looked into the Mother, Cybele and Attis - divine marriage with ritual morning. About as ancient as it gets.
> > >
> > >
> > >
> > > >
> > > > He was not ritually eaten by cult members, or even humans for that matter. In one myth he was eaten by Titans--completely different context and import.
> > > >
> > > > Vale,
> > > >
> > > > Gualterus
> > > >
> > > > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > > >
> > > > > Salve;
> > > > > hmm in "Other People's Myths" Wendy Doniger O'Flaherty
> > > > > points out that Dionysios was eaten, albeit in animal form by his worshippers...
> > > > > .
> > > > > vale
> > > > > Maior
> > > > >
> > > > >
> > > > > >
> > > > > > Salve,
> > > > > >
> > > > > > By "eucharist" I mean the ritual theophagy, using bread and drink to physically express it and the words of institution to do so verbally. Obviously a wide variety of cult meal practices existed in other religions, but none ritually ate their god, which is why the Christian practice drew so many criticisms of cannibalism.
> > > > > >
> > > > > > Vale,
> > > > > >
> > > > > > Gualterus
> > > > > >
> > > > > > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > > > > >
> > > > > > > Salve;
> > > > > > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes
> > > > > > > that both Greeks and Romans offered to the gods.
> > > > > > >
> > > > > > > Diana, Liber, Ceres all had special bread or cake offerings
> > > > > > >
> > > > > > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > > > > > >
> > > > > > > S. Benko in "The Virgin Goddess: the Pagan and Christian roots of Mariolatry" Brill, 1993
> > > > > > > points out that the Greeks and Romans believed that the divine was accessable as there was a numen/ daimon in everything: plants, rocks people, bread. p. 187 He devotes an entire chapter to 'the power of consecrated bread' The bread or cake was marked to with symbols to indicate the goddess or god, for the power to become effective.
> > > > > > >
> > > > > > >
> > > > > > > It all sounds so obvious now;-)
> > > > > > > optime vale
> > > > > > > Maior
> > > > > > >
> > > > > > >
> > > > > > >
> > > > > > >
> > > > > > > In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > > > > > >
> > > > > > > > -Salve;
> > > > > > > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes that both Greeks and Romans offered to the gods.
> > > > > > > >
> > > > > > > > Diana, Liber, Ceres all had special bread or cake offerings
> > > > > > > >
> > > > > > > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > > > > > > >
> > > > > > > > It all sounds so obvious now;-)
> > > > > > > >
> > > > > > > >
> > > > > > > >
> > > > > > > > >
> > > > > > > > >
> > > > > > > > > Salve,
> > > > > > > > >
> > > > > > > > > Well, I never suggested that the tradition attested late was fully formed early on, but rather the essential elements of ritual and words were already in place (bread, cup, words of institution) and that later traditions are in continuity with with this. As such, "the eucharist" is what is attested in 1Cor, the Synoptics and Didache. This core tradition is certainly genetically linked to what one finds in the Didascalia, Apostolic Constitutions and related later material. If some accretions that constituted the growth of this tradition happened to be borrowed from somewhere this doesn't impact the early status and nature of the above eucharist. In other words, the existence of borrowed elements in later eucharistic tradition doesn't mean the eucharist is, per se, borrowed.
> > > > > > > > >
> > > > > > > > > Which gnostic "eucharist" do you have in mind? What text are you referring to?
> > > > > > > > >
> > > > > > > > > Vale,
> > > > > > > > >
> > > > > > > > > Gualterus
> > > > > > > > >
> > > > > > > > > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > > > > > > > >
> > > > > > > > > > Salve,
> > > > > > > > > > Yes, this thread started on the topic of the eucharist. But whatever communal practice some, not all Christians had, does not mean the later eucharist existed fully formed back then nor that they had the same meaning. For example, again, some Christians groups appear to have had not sacraments. Others, some gnostics, had a bread eucharist tied to the feeding of the 5000 with Pythagorean symbolism (that is not borrowing) as the multiplication of gnosis. Bread = gnosis. So, already, Christians are borrowing. We have bits of a platonic dialog as scripture. I gave references on this. So, it is anachronistic to speak about "the eucharist" being attested early to forestall questions of borrowing when the question of "what eucharist, whose eucharist" is not addressed, when the fact that one early eucharist is a gnostic one that borrows from Pythagorean number theory, that some early Christian writings bits from Platonic dialogs, plus the whole subdiscipline of
> > > > > > > > > > the history of the liturgy really begins to track the creation of liturgy after Constantine legalizes Christianity and they start building basilicas to celebrate those liturgies in.
> > > > > > > > > >  
> > > > > > > > > > Vale,
> > > > > > > > > > A. Sempronius Regulus
> > > > > > > > > >  
> > > > > > > > > > --- On Fri, 9/25/09, gualterus_graecus <waltms1@> wrote:
> > > > > > > > > >
> > > > > > > > > >
> > > > > > > > > > From: gualterus_graecus <waltms1@>
> > > > > > > > > > Subject: [Nova-Roma] Re: A pagan Christ before Christ
> > > > > > > > > > To: Nova-Roma@yahoogroups.com
> > > > > > > > > > Date: Friday, September 25, 2009, 2:12 AM
> > > > > > > > > >
> > > > > > > > > >
> > > > > > > > > >  
> > > > > > > > > >
> > > > > > > > > >
> > > > > > > > > >
> > > > > > > > > > Salve,
> > > > > > > > > >
> > > > > > > > > > Of course they are an inference, just like most of ancient history. The question is how compelling the inferences are. As it stands, there's quite a large amount of direct and indirect evidence for the text in the second century. Incidentally, the earliest papyrus is P52, normally dated to circa 125 CE, which is about 100 years after the purported events, not 180. There are a few other fragments that date to the second century as well, generally of significantly larger size, such as P66 and P67. This in itself is substantial given that few other classical texts have any fragments approaching that close to their supposed point of composition. But, that's only the beginning.
> > > > > > > > > >
> > > > > > > > > > Various apostolic texts and fathers quote from the NT during the second century. Clement of Alexandria alone makes precise quotations from the NT over 1,600 times; Irenaeus over 800 times (Cosaert, "The Text of the Gospels in Clement of Alexandria_ (Atlanta: 2008) 2-3, especially n. 2. A few hundred more can be found among the earlier, Apostolic fathers.
> > > > > > > > > >
> > > > > > > > > > The massive number of textual witnesses to the New Testament also allows another perspective from which to evaluate relative dating and authenticity, which is through the notion of Text-Types, that is families of texts that share distinctive readings genetically part of the manuscript tradition. As you no doubt know, the overwhelming critical appraisal of modern NT scholars is that the Alexandrian text-type has the greatest claim to authenticity. What is striking, then, is when Clement's citations of the Gospels are analyzed, Matthew and John have a mixed, but weakly Alexandrian flavor, while Mark and Luke are strongly part of the so-called "Western" text-type (see rest of Cosaert's study). The fact that Clement would be familiar with gospel texts already undergoing differentiation by type, and into different types at that, already suggests a significant prior manuscript history for the NT text.
> > > > > > > > > >
> > > > > > > > > > All of the above is just the external evidence. Internal evidence for the dating of the Gospels, of course, places them in their substantially canonical form several decades earlier and, as you know, the bib for this is ridiculously long.
> > > > > > > > > >
> > > > > > > > > > Now, compare the above to the case of the pseudo-Hadrian letter. It isn't just *any* fourth century text--it pitifully fails on both internal and external evidence. Medieval manuscript evidence of a seemingly fourth century text (Historia Augustana) that is notorious for inclusion of forged material, citing a letter that is nowhere else cited or referenced, whose internal evidence contradicts what is known about Hadrianic Alexandria. Now, if you want to make an argument for its authenticity, we can start a new thread on that, but I don't think it's worth it.
> > > > > > > > > >
> > > > > > > > > > Finally, about the significance of the NT, you speak in generalities, ones with which I agree, but I never was making an argument that the NT in general reflects an undistorted view of early Christianity- -what ancient text, let alone religious, can have a claim to being undistorted? This all originally began with a discussion of the eucharist, and my argument was, in part, that since the eucharist is attested very early on, copycat arguments don't fly (forgive my glib summary, but my argument can be found in the previous thread).
> > > > > > > > > >
> > > > > > > > > > Vale,
> > > > > > > > > >
> > > > > > > > > > Gualterus
> > > > > > > > > >
> > > > > > > > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > > > > > > > >
> > > > > > > > > > > Salve,
> > > > > > > > > > >  
> > > > > > > > > > > You write -
> > > > > > > > > > >  
> > > > > > > > > > > "Now, when it comes to the New Testament, of course the gospels, and most of the letters, are pseudepigraphical, but to compare those texts' utilities with the Hadrian letter is misleading since despite their pseudepigraphical nature, the gospels can be reasonably dated in their substantially canonical forms to the 2nd century."
> > > > > > > > > > >  
> > > > > > > > > > > I reply: unless you have relatively complete physical copies from the second century of NT texts, believing and saying they reached "their substantially canonical forms" by then is an inference. It is not a fact. It is a theory. Now we can talk about how theories might be better than others but an inference always remains such. Unless something new has come up, the oldest physical NT text is a creditcard-sized fragment of the 18th chapter of John dated to what, 180 years after the events it purports to be about? The complete manuscripts date later, in most cases, way later than that. So, lets see where we are at this point. On the one hand, you claim a fourth century forgery can't indicate what might be going on in the second century. On the other hand, you claim forgeries later than that can indicate what is going on in the second, and even, the first century. Hmmmm.
> > > > > > > > > > >  
> > > > > > > > > > > And besides, what makes these NT texts normative indicators for what Christians were doing in the first two centuries. Kind of since Bauer (not the early Pietist), New Testament studies have sort of woken gradually to the fact that one is not going to get an undistorted picture of early christianity by using NT documents as your exclusive window -- not after Nag Hammadi at any rate.
> > > > > > > > > > >  
> > > > > > > > > > > Vale,
> > > > > > > > > > > A. Sempronius Regulus
> > > > > > > > > > >
> > > > > > > > > >
> > > > > > > > >
> > > > > > > >
> > > > > > >
> > > > > >
> > > > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70611 From: rory12001 Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
-Salve;
Lucky you. His book is a treat to read, what breadth...

though his book doesn't go into Christianity, it unravels the Attis myth, and when you understand the myth then the mysteries etc are clear, or at least the point.... and of course this has an effect on such things as your reading of the Naasenes, Kollyridians (read an article refuting the influence of Cybele but weak...)
optime vale
Maior
>
> Salve,
>
> I know about Munn. I did my undergrad Classics BA at PSU where he teaches. I've not done more than skim over Munn's Cybele book. When I have some time I will look at it more thoroughly. I liked his _The Defense of Attica_ some years ago.
>
> Vale,
>
> Gualterus
>
> --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> > Salve;
> > that's the limit of my Dionysios knowledge;-), Regulus has been doing the work there. Why not ask O'Flaherty, she's at Chicago.
> >
> > I can discuss Cybele and Attis just fine, as that's what I've been looking into. Munn is a brilliant guy. One thing I can say is that both Regulus and I find that Herodotus is being shown in the latest scholarship to be quite accurate.
> > optime vale
> > Maior
> > >
> > > Sorry, there simply is no evidence for such a ritual practice in Dionysiac cult. Fortunately google books has a copy of _Other People's Myths_ and the book that she cites on p. 105 n. 24 is also available--unfortunately, she doesn't offer any pages! It sounds all too much like some misguided extrapolation of Euripides' "Bacchae". I'm sorry to say, but O'Flaherty's book comes off like pseudo-scholarship. If you find any citations to primary sources supporting your claim, I'd be glad to look at them.
> > >
> > > -Gualterus
> > >
> > > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > >
> > > >
> > > > > Salve,
> > > > sure he was in the animal that was torn to pieces and eaten raw by the worshippers. Quite a number of scholars think this
> > > >
> > > > I leave this to Regulus who's done the heavy Dionsyios research. I've looked into the Mother, Cybele and Attis - divine marriage with ritual morning. About as ancient as it gets.
> > > >
> > > >
> > > >
> > > > >
> > > > > He was not ritually eaten by cult members, or even humans for that matter. In one myth he was eaten by Titans--completely different context and import.
> > > > >
> > > > > Vale,
> > > > >
> > > > > Gualterus
> > > > >
> > > > > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > > > >
> > > > > > Salve;
> > > > > > hmm in "Other People's Myths" Wendy Doniger O'Flaherty
> > > > > > points out that Dionysios was eaten, albeit in animal form by his worshippers...
> > > > > > .
> > > > > > vale
> > > > > > Maior
> > > > > >
> > > > > >
> > > > > > >
> > > > > > > Salve,
> > > > > > >
> > > > > > > By "eucharist" I mean the ritual theophagy, using bread and drink to physically express it and the words of institution to do so verbally. Obviously a wide variety of cult meal practices existed in other religions, but none ritually ate their god, which is why the Christian practice drew so many criticisms of cannibalism.
> > > > > > >
> > > > > > > Vale,
> > > > > > >
> > > > > > > Gualterus
> > > > > > >
> > > > > > > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > > > > > >
> > > > > > > > Salve;
> > > > > > > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes
> > > > > > > > that both Greeks and Romans offered to the gods.
> > > > > > > >
> > > > > > > > Diana, Liber, Ceres all had special bread or cake offerings
> > > > > > > >
> > > > > > > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > > > > > > >
> > > > > > > > S. Benko in "The Virgin Goddess: the Pagan and Christian roots of Mariolatry" Brill, 1993
> > > > > > > > points out that the Greeks and Romans believed that the divine was accessable as there was a numen/ daimon in everything: plants, rocks people, bread. p. 187 He devotes an entire chapter to 'the power of consecrated bread' The bread or cake was marked to with symbols to indicate the goddess or god, for the power to become effective.
> > > > > > > >
> > > > > > > >
> > > > > > > > It all sounds so obvious now;-)
> > > > > > > > optime vale
> > > > > > > > Maior
> > > > > > > >
> > > > > > > >
> > > > > > > >
> > > > > > > >
> > > > > > > > In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > > > > > > >
> > > > > > > > > -Salve;
> > > > > > > > > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes that both Greeks and Romans offered to the gods.
> > > > > > > > >
> > > > > > > > > Diana, Liber, Ceres all had special bread or cake offerings
> > > > > > > > >
> > > > > > > > > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> > > > > > > > >
> > > > > > > > > It all sounds so obvious now;-)
> > > > > > > > >
> > > > > > > > >
> > > > > > > > >
> > > > > > > > > >
> > > > > > > > > >
> > > > > > > > > > Salve,
> > > > > > > > > >
> > > > > > > > > > Well, I never suggested that the tradition attested late was fully formed early on, but rather the essential elements of ritual and words were already in place (bread, cup, words of institution) and that later traditions are in continuity with with this. As such, "the eucharist" is what is attested in 1Cor, the Synoptics and Didache. This core tradition is certainly genetically linked to what one finds in the Didascalia, Apostolic Constitutions and related later material. If some accretions that constituted the growth of this tradition happened to be borrowed from somewhere this doesn't impact the early status and nature of the above eucharist. In other words, the existence of borrowed elements in later eucharistic tradition doesn't mean the eucharist is, per se, borrowed.
> > > > > > > > > >
> > > > > > > > > > Which gnostic "eucharist" do you have in mind? What text are you referring to?
> > > > > > > > > >
> > > > > > > > > > Vale,
> > > > > > > > > >
> > > > > > > > > > Gualterus
> > > > > > > > > >
> > > > > > > > > > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > > > > > > > > >
> > > > > > > > > > > Salve,
> > > > > > > > > > > Yes, this thread started on the topic of the eucharist. But whatever communal practice some, not all Christians had, does not mean the later eucharist existed fully formed back then nor that they had the same meaning. For example, again, some Christians groups appear to have had not sacraments. Others, some gnostics, had a bread eucharist tied to the feeding of the 5000 with Pythagorean symbolism (that is not borrowing) as the multiplication of gnosis. Bread = gnosis. So, already, Christians are borrowing. We have bits of a platonic dialog as scripture. I gave references on this. So, it is anachronistic to speak about "the eucharist" being attested early to forestall questions of borrowing when the question of "what eucharist, whose eucharist" is not addressed, when the fact that one early eucharist is a gnostic one that borrows from Pythagorean number theory, that some early Christian writings bits from Platonic dialogs, plus the whole subdiscipline of
> > > > > > > > > > > the history of the liturgy really begins to track the creation of liturgy after Constantine legalizes Christianity and they start building basilicas to celebrate those liturgies in.
> > > > > > > > > > >  
> > > > > > > > > > > Vale,
> > > > > > > > > > > A. Sempronius Regulus
> > > > > > > > > > >  
> > > > > > > > > > > --- On Fri, 9/25/09, gualterus_graecus <waltms1@> wrote:
> > > > > > > > > > >
> > > > > > > > > > >
> > > > > > > > > > > From: gualterus_graecus <waltms1@>
> > > > > > > > > > > Subject: [Nova-Roma] Re: A pagan Christ before Christ
> > > > > > > > > > > To: Nova-Roma@yahoogroups.com
> > > > > > > > > > > Date: Friday, September 25, 2009, 2:12 AM
> > > > > > > > > > >
> > > > > > > > > > >
> > > > > > > > > > >  
> > > > > > > > > > >
> > > > > > > > > > >
> > > > > > > > > > >
> > > > > > > > > > > Salve,
> > > > > > > > > > >
> > > > > > > > > > > Of course they are an inference, just like most of ancient history. The question is how compelling the inferences are. As it stands, there's quite a large amount of direct and indirect evidence for the text in the second century. Incidentally, the earliest papyrus is P52, normally dated to circa 125 CE, which is about 100 years after the purported events, not 180. There are a few other fragments that date to the second century as well, generally of significantly larger size, such as P66 and P67. This in itself is substantial given that few other classical texts have any fragments approaching that close to their supposed point of composition. But, that's only the beginning.
> > > > > > > > > > >
> > > > > > > > > > > Various apostolic texts and fathers quote from the NT during the second century. Clement of Alexandria alone makes precise quotations from the NT over 1,600 times; Irenaeus over 800 times (Cosaert, "The Text of the Gospels in Clement of Alexandria_ (Atlanta: 2008) 2-3, especially n. 2. A few hundred more can be found among the earlier, Apostolic fathers.
> > > > > > > > > > >
> > > > > > > > > > > The massive number of textual witnesses to the New Testament also allows another perspective from which to evaluate relative dating and authenticity, which is through the notion of Text-Types, that is families of texts that share distinctive readings genetically part of the manuscript tradition. As you no doubt know, the overwhelming critical appraisal of modern NT scholars is that the Alexandrian text-type has the greatest claim to authenticity. What is striking, then, is when Clement's citations of the Gospels are analyzed, Matthew and John have a mixed, but weakly Alexandrian flavor, while Mark and Luke are strongly part of the so-called "Western" text-type (see rest of Cosaert's study). The fact that Clement would be familiar with gospel texts already undergoing differentiation by type, and into different types at that, already suggests a significant prior manuscript history for the NT text.
> > > > > > > > > > >
> > > > > > > > > > > All of the above is just the external evidence. Internal evidence for the dating of the Gospels, of course, places them in their substantially canonical form several decades earlier and, as you know, the bib for this is ridiculously long.
> > > > > > > > > > >
> > > > > > > > > > > Now, compare the above to the case of the pseudo-Hadrian letter. It isn't just *any* fourth century text--it pitifully fails on both internal and external evidence. Medieval manuscript evidence of a seemingly fourth century text (Historia Augustana) that is notorious for inclusion of forged material, citing a letter that is nowhere else cited or referenced, whose internal evidence contradicts what is known about Hadrianic Alexandria. Now, if you want to make an argument for its authenticity, we can start a new thread on that, but I don't think it's worth it.
> > > > > > > > > > >
> > > > > > > > > > > Finally, about the significance of the NT, you speak in generalities, ones with which I agree, but I never was making an argument that the NT in general reflects an undistorted view of early Christianity- -what ancient text, let alone religious, can have a claim to being undistorted? This all originally began with a discussion of the eucharist, and my argument was, in part, that since the eucharist is attested very early on, copycat arguments don't fly (forgive my glib summary, but my argument can be found in the previous thread).
> > > > > > > > > > >
> > > > > > > > > > > Vale,
> > > > > > > > > > >
> > > > > > > > > > > Gualterus
> > > > > > > > > > >
> > > > > > > > > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > > > > > > > > >
> > > > > > > > > > > > Salve,
> > > > > > > > > > > >  
> > > > > > > > > > > > You write -
> > > > > > > > > > > >  
> > > > > > > > > > > > "Now, when it comes to the New Testament, of course the gospels, and most of the letters, are pseudepigraphical, but to compare those texts' utilities with the Hadrian letter is misleading since despite their pseudepigraphical nature, the gospels can be reasonably dated in their substantially canonical forms to the 2nd century."
> > > > > > > > > > > >  
> > > > > > > > > > > > I reply: unless you have relatively complete physical copies from the second century of NT texts, believing and saying they reached "their substantially canonical forms" by then is an inference. It is not a fact. It is a theory. Now we can talk about how theories might be better than others but an inference always remains such. Unless something new has come up, the oldest physical NT text is a creditcard-sized fragment of the 18th chapter of John dated to what, 180 years after the events it purports to be about? The complete manuscripts date later, in most cases, way later than that. So, lets see where we are at this point. On the one hand, you claim a fourth century forgery can't indicate what might be going on in the second century. On the other hand, you claim forgeries later than that can indicate what is going on in the second, and even, the first century. Hmmmm.
> > > > > > > > > > > >  
> > > > > > > > > > > > And besides, what makes these NT texts normative indicators for what Christians were doing in the first two centuries. Kind of since Bauer (not the early Pietist), New Testament studies have sort of woken gradually to the fact that one is not going to get an undistorted picture of early christianity by using NT documents as your exclusive window -- not after Nag Hammadi at any rate.
> > > > > > > > > > > >  
> > > > > > > > > > > > Vale,
> > > > > > > > > > > > A. Sempronius Regulus
> > > > > > > > > > > >
> > > > > > > > > > >
> > > > > > > > > >
> > > > > > > > >
> > > > > > > >
> > > > > > >
> > > > > >
> > > > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70612 From: Cato Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Cato Marcae Hortensiae sal.

Salve.

There are "no explicit statements about the prospects open to the mystai of Cybele and Attis" and "little basis in the documents in our possession" for the idea of "a ritual containing a symbology of death and resurrection to a new life." - Gasparro, Giulia Sfameni, "Soteriology: Mystic Aspects in the Cult of Cybele and Attis", Brill, (1995) p.82

Other works by Gasparro:

http://www.allbookstores.com/author/Giulia_Sfameni_Gasparro.html

M.J. Vermaseren, the dean of Attis studies, confirms the use of the cymbals, and the eating and drinking, but suggests that milk was the drink of choice, because wine and bread were forbidden during the Attis festivals - if wine and bread was the meal, it would have had to have been an exception to this rule. (Vermaseren, M. J., "Cybele and Attis: The Myth and the Cult", Thames and Hudson [1977] p.118-9)

Works by M.J. Vermaseren:

http://openlibrary.org/a/OL804370A/M._J._Vermaseren

Vale,

Cato




--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Salve;
> that's the limit of my Dionysios knowledge;-), Regulus has been doing the work there. Why not ask O'Flaherty, she's at Chicago.
>
> I can discuss Cybele and Attis just fine, as that's what I've been looking into. Munn is a brilliant guy. One thing I can say is that both Regulus and I find that Herodotus is being shown in the latest scholarship to be quite accurate.
> optime vale
> Maior
Group: Nova-Roma Message: 70613 From: gualterus_graecus Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Vermaseren is pretty old school, but Gasparro needs to be taken seriously.

-Gualterus

--- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@...> wrote:
>
> Cato Marcae Hortensiae sal.
>
> Salve.
>
> There are "no explicit statements about the prospects open to the mystai of Cybele and Attis" and "little basis in the documents in our possession" for the idea of "a ritual containing a symbology of death and resurrection to a new life." - Gasparro, Giulia Sfameni, "Soteriology: Mystic Aspects in the Cult of Cybele and Attis", Brill, (1995) p.82
>
> Other works by Gasparro:
>
> http://www.allbookstores.com/author/Giulia_Sfameni_Gasparro.html
>
> M.J. Vermaseren, the dean of Attis studies, confirms the use of the cymbals, and the eating and drinking, but suggests that milk was the drink of choice, because wine and bread were forbidden during the Attis festivals - if wine and bread was the meal, it would have had to have been an exception to this rule. (Vermaseren, M. J., "Cybele and Attis: The Myth and the Cult", Thames and Hudson [1977] p.118-9)
>
> Works by M.J. Vermaseren:
>
> http://openlibrary.org/a/OL804370A/M._J._Vermaseren
>
> Vale,
>
> Cato
>
>
>
>
> --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> > Salve;
> > that's the limit of my Dionysios knowledge;-), Regulus has been doing the work there. Why not ask O'Flaherty, she's at Chicago.
> >
> > I can discuss Cybele and Attis just fine, as that's what I've been looking into. Munn is a brilliant guy. One thing I can say is that both Regulus and I find that Herodotus is being shown in the latest scholarship to be quite accurate.
> > optime vale
> > Maior
>
Group: Nova-Roma Message: 70614 From: rory12001 Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Gai puer;
-- read them and Lane, Roller and Lancellotti. They make these statements because they didn't understand the myth. Munn has unearthed the myth. His book is 2006.

The Myth is the Mother of the gods and the sacred marriage, when there was no more king to mourn it was the ritualized lament done for the fertility of the earth and the well being of all creatures. p. 145. Munn mentions Lancellotti here and Lyn Roller.

So you can figure out what the mysteries were about if you understand the myth. That's why Munn's books is so important.

That you can't accept the antiquity of the Mother that you have to separate Christianity from all nearby cultic influences, is your problem -that you have made Nova Roma's problem.

I am sure this is behind your destructive acts toward NR ; as you can't deal with these truths.
Maior




>
> Cato Marcae Hortensiae sal.
>
> Salve.
>
> There are "no explicit statements about the prospects open to the mystai of Cybele and Attis" and "little basis in the documents in our possession" for the idea of "a ritual containing a symbology of death and resurrection to a new life." - Gasparro, Giulia Sfameni, "Soteriology: Mystic Aspects in the Cult of Cybele and Attis", Brill, (1995) p.82
>
> Other works by Gasparro:
>
> http://www.allbookstores.com/author/Giulia_Sfameni_Gasparro.html
>
> M.J. Vermaseren, the dean of Attis studies, confirms the use of the cymbals, and the eating and drinking, but suggests that milk was the drink of choice, because wine and bread were forbidden during the Attis festivals - if wine and bread was the meal, it would have had to have been an exception to this rule. (Vermaseren, M. J., "Cybele and Attis: The Myth and the Cult", Thames and Hudson [1977] p.118-9)
>
> Works by M.J. Vermaseren:
>
> http://openlibrary.org/a/OL804370A/M._J._Vermaseren
>
> Vale,
>
> Cato
>
>
>
>
> --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> > Salve;
> > that's the limit of my Dionysios knowledge;-), Regulus has been doing the work there. Why not ask O'Flaherty, she's at Chicago.
> >
> > I can discuss Cybele and Attis just fine, as that's what I've been looking into. Munn is a brilliant guy. One thing I can say is that both Regulus and I find that Herodotus is being shown in the latest scholarship to be quite accurate.
> > optime vale
> > Maior
>
Group: Nova-Roma Message: 70615 From: gualterus_graecus Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Salve,

Let's not get carried away here. In the very Bryn Mawr review you cited earlier we get statements like "Some of the arguments are difficult indeed to accept without any larger methodological substantiation" and "In my view it fails, because the author has moved too rashly, disregarding source criticism and the construction of methodological principles, in order to explore a novel approach to archaic and classical Greek history."

So, when I read the book carefully I will develop a better opinion about this and perhaps we can discuss it. In the meantime, it doesn't make sense to tout this, or any other book, as the alpha and omega on the Cybele cult unless you can you can in detail present and support the specific arguments it makes. The latest doesn't always make it the best argument.

This is completely unrelated, but reminds me of Casey's _An Aramaic Approach to Q_ (Cambridge 2002) that was filled with so many poorly made arguments and pathetic presentations of evidence that I couldn't help but think that Maloney's _Semitic Interference in Marcan Syntax_ (1981) was still the standard texts, and I would be embarrassed to recommend Casey's book to anyone. Anyway, newer doesn't necessarily mean better.

Vale,

Gualterus

--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Gai puer;
> -- read them and Lane, Roller and Lancellotti. They make these statements because they didn't understand the myth. Munn has unearthed the myth. His book is 2006.
>
> The Myth is the Mother of the gods and the sacred marriage, when there was no more king to mourn it was the ritualized lament done for the fertility of the earth and the well being of all creatures. p. 145. Munn mentions Lancellotti here and Lyn Roller.
>
> So you can figure out what the mysteries were about if you understand the myth. That's why Munn's books is so important.
>
> That you can't accept the antiquity of the Mother that you have to separate Christianity from all nearby cultic influences, is your problem -that you have made Nova Roma's problem.
>
> I am sure this is behind your destructive acts toward NR ; as you can't deal with these truths.
> Maior
>
>
>
>
> >
> > Cato Marcae Hortensiae sal.
> >
> > Salve.
> >
> > There are "no explicit statements about the prospects open to the mystai of Cybele and Attis" and "little basis in the documents in our possession" for the idea of "a ritual containing a symbology of death and resurrection to a new life." - Gasparro, Giulia Sfameni, "Soteriology: Mystic Aspects in the Cult of Cybele and Attis", Brill, (1995) p.82
> >
> > Other works by Gasparro:
> >
> > http://www.allbookstores.com/author/Giulia_Sfameni_Gasparro.html
> >
> > M.J. Vermaseren, the dean of Attis studies, confirms the use of the cymbals, and the eating and drinking, but suggests that milk was the drink of choice, because wine and bread were forbidden during the Attis festivals - if wine and bread was the meal, it would have had to have been an exception to this rule. (Vermaseren, M. J., "Cybele and Attis: The Myth and the Cult", Thames and Hudson [1977] p.118-9)
> >
> > Works by M.J. Vermaseren:
> >
> > http://openlibrary.org/a/OL804370A/M._J._Vermaseren
> >
> > Vale,
> >
> > Cato
> >
> >
> >
> >
> > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > >
> > > Salve;
> > > that's the limit of my Dionysios knowledge;-), Regulus has been doing the work there. Why not ask O'Flaherty, she's at Chicago.
> > >
> > > I can discuss Cybele and Attis just fine, as that's what I've been looking into. Munn is a brilliant guy. One thing I can say is that both Regulus and I find that Herodotus is being shown in the latest scholarship to be quite accurate.
> > > optime vale
> > > Maior
> >
>
Group: Nova-Roma Message: 70616 From: Vladimir Popov Date: 2009-09-28
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Salve, Pontifice!
I'm glad, that you like our ritual. About the flamen's apex - it's handmade, we take the shape from this site:
 
Vale!

Group: Nova-Roma Message: 70617 From: Vladimir Date: 2009-09-28
Subject: Help to preserve the biggest archaeological site in North Bulgaria
The COLONIA ULPIA TRAIANA RATIARA.

http://www.archaeology.archbg.net/fs_excavations_ratiaria.html

Situated on the banks of the Danube in north western Bulgaria, the ancient city of Colonia Ulpia Traiana Ratiaria was considered one of the most important Roman and Early Byzantine centres in the region.

Its downfall came in the 440s when it was sacked by the Huns, recovering briefly only to be devastated in 586 by the Avars. Now, some 1500 years later, the destruction of the city is nearly complete but this time Rataria is at the mercy of organised crime.

Ratiaria lies close to the village of Archar in the Vidin region of Bulgaria and was first excavated from 1958 - 1962 and then later from 1976 - 1991. However, since then no archaeological work has taken place at the site. This is at a time when all other significant ancient cities in Bulgaria are being studied, conserved and opened to the public as part of a commitment to the nation's cultural heritage. So, the question must be asked; why is Ratiari being left to the mercy of the looters?

There has been no clear answer to this question. The duty lies primarily with the Regional Heritage Museum of Vidin who is responsible for all historic sites in the area but seem to do nothing. Highlighting this, the most recent data available from the Bulgarian Academy of Sciences study of archaeological finds and excavations 2007 is extremely revealing. Of the 295 sites investigated in Bulgaria that year only four took place within Vidin and not one of them was carried out by the Regional Museum. Governmental legislation states that the remit of its regional museums are to "search for, study, collect, acquire, store, document and popularize cultural monuments", and in accordance with the current Culture Heritage Act "the main activity of the museum is to protect and exhibit movable and immovable cultural artefacts".

The Regional Museum therefore has a duty of care to the monuments under its control. Looking at Ratiaria the evidence of looting is there for all to see but in actual fact there is no need to even visit the site. Recent aerial photographs available on the internet show almost the whole area which it covers, scarred with bulldozer tracks. Ratiaria is being systematically destroyed using everything from shovels to heavy duty machinery with standing monuments reduced to rubble, tombs broken into and human remains and pottery scattered all around. It is in a terrible state and someone needs to take responsibility for this.
This is not a new problem though, it has in fact been going on for at least ten years and just occasionally the Bulgarian government are shamed into taking action. In 2001 in response to public pressure the government set out a series of recommendations requiring Dimovo Municipality and the Regional Heritage Museum of Vidin to take action regarding Ratiaria:

Construct a guard hut for 24 hour protection

Implement all local land use laws

Create a database of local landownersDefine the monument's boundary

Repair the fences and signageCarry out archaeological salvage work

Backfill the looter trenches

Obtain protected status for Ratiaria

Carry out regular archaeological excavations

These of course are only recommendations and the various bodies involved do not need to act upon them. Indeed promises to build a guard hut on the site never materialised and funding for a monument warden was cut. Of those actually caught in the act of illegal excavation and put on trial before the regional court in 2000 and 2001 every single person has had their charges dropped. Eight years later despite extensive coverage by the Bulgarian newspapers to highlight the problem not one of the 2001 directives has been implemented. The only people who benefit from the inactivity of the local authority and the Regional Historic Museum of Vidin are those who plunder and trade in ancient artefacts.

Despite new government laws explicitly laying out how sites should be protected the temptation to earn substantial amounts of hard currency is simply too great. Organised criminals transport artefacts through Germany and then on to the world collectors market where Bulgarian antiquities are in high demand. Ratiaria it seems is the tip of the iceberg. Sadly, Bulgaria is being drained of its heritage at such a rate that the antiquities market is now flooded. Volodia Velkov, head of the Bulgarian police unit charged with combating organised crime, said in 2007, that the looting of historic monuments in Bulgaria generates billions of dollars per year. The potential to earn such vast sums of money leads to the conclusion that unless there is proper protection, vulnerable sites like Ratiaria will not survive the onslaught.

Those who want to see this situation change must act immediately, directly and positively. The Bulgarian Archaeological Association along with other interested groups have set themselves the collective goal to attract the attention of the international community and to raise funds to protect Ratiaria in the short term. In the longer term it is hoped to implement a programme of research, interpretation and consolidation.The potential to save this site lies with all of us but unfortunately it is nearly too late. Bulgaria still has many wonderful treasures to be proud of but these resources are both fragile and finite. Support the fight to protect Colonia Ulpia Traiana Ratiaria and ensure this important archaeological site survives this terrible destruction.

YOU CAN HELP SAVE RATIARIA

Link to the petition:
http://www.ipetitions.com/petition/ratiaria/index.html

And short movie, that shows all ugly story about this sity:
http://www.youtube.com/watch?v=Xw9obH8cgWU
Group: Nova-Roma Message: 70618 From: Kirsteen Wright Date: 2009-09-28
Subject: Re: Roman Glassware
On Mon, Sep 28, 2009 at 2:55 AM, Cato <catoni52@...> wrote:

  The company that made these, and offer items for sale is here:

    http://www.romanglassmakers.co.uk/index.htm

  Their gallery page is down right now for a re-build, but you can get information from them about buying various items of Roman reproductions from different periods of Roman history, and various styles and types of manufacture.

These are awesome. Although the gallery page is down if you click whichever item you're interested in, it still opens the gallery pictures. It's also lovely to have a UK supplier :-)

Flavia Lucilla Merula

Group: Nova-Roma Message: 70619 From: Publius Ullerius Stephanus Venator Date: 2009-09-28
Subject: Re: Pots and Kettles
Salve Aurelianus;

On Sun, Sep 27, 2009 at 9:23 PM, Patrick O wrote:
>
> I believe that most of the pots and kettles that have been cooking for the last five years here are thoroughly seasoned to a dark black. This means that very little of what is cooked in them ever sticks to either the pots or the kettles, so much so that it is almost the equivalent of teflon.
>
> I think most of the pots and kettles are more sling bullet proof that a lorica segmentata.
>
> Aureliane
>

Thank you for a humorous look at a comment made at the end of a long day.

It's what I wrote after deleting a long post, which was in a style I
no longer want to emulate.

Vale - Venii
Group: Nova-Roma Message: 70620 From: Steve Moore Date: 2009-09-28
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN

M. Valerius Potitus omnibus SPD.

 

Censor Paulinus has pointed out that there was a similar situation in his consulship (2007), when he appointed citizens to “work to rebuild and organize their respective provinces.” (See the edict in message 50927, July 23, 2007.)

 

It may interest the citizens of Nova Roma to know that the intercessio (message 50929, July 24) against this action was pronounced by none other than:

 

M. Curiatius Complutensis, then Tribune, now Consul

 

Supported by (message 50944, July 24)

 

M. Iulius Severus, now Consul

 

 

Tribune Complutensis wrote, “The Edictum issued by our Consul Galerius Paulinus is illegal because [he] appoints two citizens as provincial governors with the title of Legati Consularfi. The Consul has the power to appoint legati, scribae, and apparitores, but these citizens appointed by the Consul cannot govern a province (or rebuild and organize their provinces).”

 

 

Later on the same day, Tribune Complutensis wrote (message 50940):

 

- the citizens appointed by the Consul in his Edictum have not the confidence of
the Senate to "govern" the provinces, the Senate has considered that these
citizens are not the people who Nova Roma needs to govern these provinces, and
the supreme policy-making authority for Nova Roma shall be embodied in the
Senate.
- the Constitution says that is the Senate who may appoint provincial governors
- I know that the Consuls may appoint functionaries or magistrates or
apparitores, but the Consul, with this Edictum, appoints persons with the
functions of the governors, persons who must work "as" governors, because
following the edictum they "shall work to rebuild and to organize their
provinces" and these are functions of the provincial governors.

This intercessio is not a whim, my obligation as Tribunus Plebis imposes me to
defend the Constitution, the Senate and the citizens of Nova Roma, and this
intercessio reflects the opinion of most citizens of our Res Publica.

 

 

In message 50945, Tribune Complutensis wrote,

 

If Nova Roma needs governor for an individual province the Senate must authorize
the Consuls to appoint a provisional governor, but the Consuls can neither must
usurp the right and powers of the Senate nor can act of opposite form to the
Constitution.

 

 

See also Tribune Complutensis’ messages 50948 (July 24) and 50973 (July 25),

 

 

In message 50944, Governor Severus wrote,

 

As Legatus Pro Prætore in the Provincia Mexico, I fully support the
intercession issued by the Tribunus Plebis Marcus Curiatius Complutensis.
I also believe, as some other citizens do, that Consul Tiberius Galerius
Paulinus exceeded the limits of his authority, and tries to exercise faculties
reserved to the Senate.

 

So, in 2007, both Complutensis and Severus opposed Paulinus—but in 2009, they do exactly what Paulinus did.

Again, I call upon the Consuls to call the Senate to appoint A. Vitellius Celsus as the Senate’s representative in Bulgaria .

 

Group: Nova-Roma Message: 70621 From: Cato Date: 2009-09-28
Subject: a.d. IV Kal. Oct.
Cato omnibus in foro SPD

Salvete omnes!

Hodiernus dies est ante diem IV Kalendas Octobris; haec dies comitialis est.

"Pompey, because of his military campaigns, was more talked about and
more powerful in Rome when he was away; when he was present, he was
often less important than Crassus. This was because there was a
certain arrogance and haughtiness about Pompey's way of life. He
avoided crowds, scarcely appeared in the forum, gave his help to only
a few of those who asked him for it, and even then not very willingly.
In this way he aimed at preserving his influence intact for use in his
own interests. Crassus, on the other hand, was continually ready to be
of use to people, always available and easy to be found; he had a hand
in everything that was going on, and by the kindness which he was
prepared to show to everyone he made himself more influential than
Pompey was able to do with his high-handed manners. So far as dignity
of appearance, persuasiveness of language, and attractiveness of fact
are concerned, there was, so it is said, nothing to choose between
them." - Plutarch, "Life of Crassus" VII

"If you would take the pains but to examine the wars of Pompey the
Great, you shall find, I warrant you, that there is no tiddle-taddle
nor pibble-pabble in Pompey's camp Â… you shall find the ceremonies of
the wars, and the cares of it, and the forms of it, and the sobriety
of it, and the modesty of it, to be otherwise." - William Shakespeare,
Henry V.IV.1

"Pompeius; from the height
Of human greatness, envied of mankind,
Looked on all others; nor for him henceforth
Could life be lowly. The honours of his youth
Too early thrust upon him, and the deeds
Which brought him triumph in the Sullan days,
His conquering navy and the Pontic war,
Made heavier now the burden of defeat
And crushed his pondering soul." - Lucan, The Pharsalia VIII.24-32

"In his youth, his countenance pleaded for him, seeming to anticipate
his eloquence, and win upon the affections of the people before he
spoke. His beauty even in his bloom of youth had something in it at
once of gentleness and dignity; and when his prime of manhood came,
the majesty and kingliness of his character at once became visible in
it. His hair sat somewhat hollow or rising a little; and this, with
the languishing motion of his eyes, seemed to form a resemblance in
his face, though perhaps more talked of than really apparent, to the
statues of the King Alexander [the Great]. And because many applied
that name to him in his youth, Pompey himself did not decline it,
insomuch that some called him so in derision." - Plutarch, Life of Pompey

"After these last words to his friends, he went into the boat. And
since it was a long distance from the trireme to the land, and none of
his companions in the boat had any friendly word for him, turning his
eyes upon Septimius he said: 'Surely I am not mistaken, and you are an
old comrade of mine!' Septimius nodded merely, without saying
anything to him or showing any friendliness. So then, as there was
profound silence again, Pompey took a little roll containing a speech
written by him in Greek, which he had prepared for his use in
addressing Ptolemy, and began to read in it. Then, as they drew near
the shore, Cornelia, together with his friends, stood on the trireme
watching with great anxiety for the outcome, and began to take heart
when she saw many of the king's people assembling at the landing as if
to give him an honourable welcome. But at this point, while Pompey was
clasping the hand of Philip that he might rise to his feet more
easily, Septimius, from behind, ran him through the body with his
sword, then Salvius next, and than Achillas, drew their daggers and
stabbed him. And Pompey, drawing his toga down over his face with
both hands, without an act or a word that was unworthy of himself, but
with a groan merely, submitted to their blows, being sixty years of
age less one, and ending his life only one day after his birth-day." -
op. cit. 79

Escaping Caesar by a hair in Brundisium, Pompey regained his
confidence during the siege of Dyrrhachium, in which Caesar lost 1000
men. Yet, by failing to pursue at the critical moment of Caesar's
defeat, Pompey threw away the chance to destroy Caesar's much smaller
army. As Caesar himself said, "Today the enemy would have won, if they
had had a commander who was a winner" (Plutarch, 65). According to
Suetonius, it was at this point that Caesar said that "that man
(Pompey) does not know how to win a war." With Caesar on their backs,
the conservatives led by Pompey fled to Greece. Caesar and Pompey had
their final showdown at the Battle of Pharsalus in 48 BC. The fighting
was bitter for both sides but eventually was a decisive victory for
Caesar. Like all the other conservatives, Pompey had to run for his
life. He met his wife Cornelia and his son Sextus Pompeius on the
island of Mytilene. He then wondered where to go next. The decision of
running to one of the eastern kingdoms was overruled in favor of Egypt.

After his arrival in Egypt, Pompey's fate was decided by the
counselors of the young king Ptolemy XIII. While Pompey waited
offshore for word, they argued the cost of offering him refuge with
Caesar already en route for Egypt. It was decided to murder Caesar's
enemy to ingratiate themselves with him. On September 28th or 29th,
his 59th birthday, the great Pompey was lured toward a supposed
audience on shore in a small boat in which he recognized two old
comrades-in-arms from the glorious, early battles. They were to be his
assassins. While he sat in the boat, studying his speech for the king,
they stabbed him in the back with sword and dagger. After
decapitation, the body was left, contemptuously unattended and naked,
on the shore. His freedman, Philipus, organized a simple funeral pyre
and cremated the body on a pyre of broken ship's timbers.

Valete bene!

Cato
Group: Nova-Roma Message: 70622 From: Cn. Cornelius Lentulus Date: 2009-09-28
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN
Lentulus Potito sal.


Again, amice Potite, this is an entirely different case. Then it was about appointing into a province, now we talk about an appointment to lead a project. (The project of planning a new province somewhen in the future.)

But if you ask me, then-tribune Complutesis was wrong with his intercessio, and I was then an accensus of then-consul Ti. Galerius Paulinus, and I supported his act. I think Complutensis as tribune was wrong when vetoed consul Paulinus' edict, but he is acting correctly now when he appoints a praefectus.

I can not explain it in other words.

What we are talking about now is not a "governor", nor a "province". The case of Paulinus is a different situation that does not apply here. Vitellius has not given "responsibility" or power".

I think it would even be theoretical mistake to make the senate appoint such a law ranking officer: the senate appoints provincial governors NOT project leaders and representatives of areas where there are 3-4 Nova Roman citizens only.

This is simply not the level of importance of affairs where the senate can come into the picture.

Bene vale!

Group: Nova-Roma Message: 70623 From: rory12001 Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Salve;
Turcan, says the same thing about the mysteries; it is the hieros gamos, thus Clement's remark about the 'nuptial bed' makes perfect sense.
You are interesting in teasing out Christianity's roots, I really don't care, I'm sure they are diverse. I am interested in reconstructing the mysteries; the animating myth, and the myth that will reflect people's needs today.

As I mentioned the success of the Da Vinci Code, which is all about goddess as spouse, there is a hieros gamos in the book, tells me that the ancient myth of the Goddess and the sacred marriage is a mythic truth that people today want and need.
optime vale
Maior



>
> Let's not get carried away here. In the very Bryn Mawr review you cited earlier we get statements like "Some of the arguments are difficult indeed to accept without any larger methodological substantiation" and "In my view it fails, because the author has moved too rashly, disregarding source criticism and the construction of methodological principles, in order to explore a novel approach to archaic and classical Greek history."
>
> So, when I read the book carefully I will develop a better opinion about this and perhaps we can discuss it. In the meantime, it doesn't make sense to tout this, or any other book, as the alpha and omega on the Cybele cult unless you can you can in detail present and support the specific arguments it makes. The latest doesn't always make it the best argument.
>
> This is completely unrelated, but reminds me of Casey's _An Aramaic Approach to Q_ (Cambridge 2002) that was filled with so many poorly made arguments and pathetic presentations of evidence that I couldn't help but think that Maloney's _Semitic Interference in Marcan Syntax_ (1981) was still the standard texts, and I would be embarrassed to recommend Casey's book to anyone. Anyway, newer doesn't necessarily mean better.
>
> Vale,
>
> Gualterus
>
> --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> > Gai puer;
> > -- read them and Lane, Roller and Lancellotti. They make these statements because they didn't understand the myth. Munn has unearthed the myth. His book is 2006.
> >
> > The Myth is the Mother of the gods and the sacred marriage, when there was no more king to mourn it was the ritualized lament done for the fertility of the earth and the well being of all creatures. p. 145. Munn mentions Lancellotti here and Lyn Roller.
> >
> > So you can figure out what the mysteries were about if you understand the myth. That's why Munn's books is so important.
> >
> > That you can't accept the antiquity of the Mother that you have to separate Christianity from all nearby cultic influences, is your problem -that you have made Nova Roma's problem.
> >
> > I am sure this is behind your destructive acts toward NR ; as you can't deal with these truths.
> > Maior
> >
> >
> >
> >
> > >
> > > Cato Marcae Hortensiae sal.
> > >
> > > Salve.
> > >
> > > There are "no explicit statements about the prospects open to the mystai of Cybele and Attis" and "little basis in the documents in our possession" for the idea of "a ritual containing a symbology of death and resurrection to a new life." - Gasparro, Giulia Sfameni, "Soteriology: Mystic Aspects in the Cult of Cybele and Attis", Brill, (1995) p.82
> > >
> > > Other works by Gasparro:
> > >
> > > http://www.allbookstores.com/author/Giulia_Sfameni_Gasparro.html
> > >
> > > M.J. Vermaseren, the dean of Attis studies, confirms the use of the cymbals, and the eating and drinking, but suggests that milk was the drink of choice, because wine and bread were forbidden during the Attis festivals - if wine and bread was the meal, it would have had to have been an exception to this rule. (Vermaseren, M. J., "Cybele and Attis: The Myth and the Cult", Thames and Hudson [1977] p.118-9)
> > >
> > > Works by M.J. Vermaseren:
> > >
> > > http://openlibrary.org/a/OL804370A/M._J._Vermaseren
> > >
> > > Vale,
> > >
> > > Cato
> > >
> > >
> > >
> > >
> > > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > >
> > > > Salve;
> > > > that's the limit of my Dionysios knowledge;-), Regulus has been doing the work there. Why not ask O'Flaherty, she's at Chicago.
> > > >
> > > > I can discuss Cybele and Attis just fine, as that's what I've been looking into. Munn is a brilliant guy. One thing I can say is that both Regulus and I find that Herodotus is being shown in the latest scholarship to be quite accurate.
> > > > optime vale
> > > > Maior
> > >
> >
>
Group: Nova-Roma Message: 70624 From: gualterus_graecus Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
Salve,

Yeah, I read the Da Vinci Code years ago and it was replete with historical inaccuracies and errors. Trying to shove the hieros gamos into the context of early Christianity was pretty ridiculous.

Vale,

Gualterus

--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Salve;
> Turcan, says the same thing about the mysteries; it is the hieros gamos, thus Clement's remark about the 'nuptial bed' makes perfect sense.
> You are interesting in teasing out Christianity's roots, I really don't care, I'm sure they are diverse. I am interested in reconstructing the mysteries; the animating myth, and the myth that will reflect people's needs today.
>
> As I mentioned the success of the Da Vinci Code, which is all about goddess as spouse, there is a hieros gamos in the book, tells me that the ancient myth of the Goddess and the sacred marriage is a mythic truth that people today want and need.
> optime vale
> Maior
>
>
>
> >
> > Let's not get carried away here. In the very Bryn Mawr review you cited earlier we get statements like "Some of the arguments are difficult indeed to accept without any larger methodological substantiation" and "In my view it fails, because the author has moved too rashly, disregarding source criticism and the construction of methodological principles, in order to explore a novel approach to archaic and classical Greek history."
> >
> > So, when I read the book carefully I will develop a better opinion about this and perhaps we can discuss it. In the meantime, it doesn't make sense to tout this, or any other book, as the alpha and omega on the Cybele cult unless you can you can in detail present and support the specific arguments it makes. The latest doesn't always make it the best argument.
> >
> > This is completely unrelated, but reminds me of Casey's _An Aramaic Approach to Q_ (Cambridge 2002) that was filled with so many poorly made arguments and pathetic presentations of evidence that I couldn't help but think that Maloney's _Semitic Interference in Marcan Syntax_ (1981) was still the standard texts, and I would be embarrassed to recommend Casey's book to anyone. Anyway, newer doesn't necessarily mean better.
> >
> > Vale,
> >
> > Gualterus
> >
> > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > >
> > > Gai puer;
> > > -- read them and Lane, Roller and Lancellotti. They make these statements because they didn't understand the myth. Munn has unearthed the myth. His book is 2006.
> > >
> > > The Myth is the Mother of the gods and the sacred marriage, when there was no more king to mourn it was the ritualized lament done for the fertility of the earth and the well being of all creatures. p. 145. Munn mentions Lancellotti here and Lyn Roller.
> > >
> > > So you can figure out what the mysteries were about if you understand the myth. That's why Munn's books is so important.
> > >
> > > That you can't accept the antiquity of the Mother that you have to separate Christianity from all nearby cultic influences, is your problem -that you have made Nova Roma's problem.
> > >
> > > I am sure this is behind your destructive acts toward NR ; as you can't deal with these truths.
> > > Maior
> > >
> > >
> > >
> > >
> > > >
> > > > Cato Marcae Hortensiae sal.
> > > >
> > > > Salve.
> > > >
> > > > There are "no explicit statements about the prospects open to the mystai of Cybele and Attis" and "little basis in the documents in our possession" for the idea of "a ritual containing a symbology of death and resurrection to a new life." - Gasparro, Giulia Sfameni, "Soteriology: Mystic Aspects in the Cult of Cybele and Attis", Brill, (1995) p.82
> > > >
> > > > Other works by Gasparro:
> > > >
> > > > http://www.allbookstores.com/author/Giulia_Sfameni_Gasparro.html
> > > >
> > > > M.J. Vermaseren, the dean of Attis studies, confirms the use of the cymbals, and the eating and drinking, but suggests that milk was the drink of choice, because wine and bread were forbidden during the Attis festivals - if wine and bread was the meal, it would have had to have been an exception to this rule. (Vermaseren, M. J., "Cybele and Attis: The Myth and the Cult", Thames and Hudson [1977] p.118-9)
> > > >
> > > > Works by M.J. Vermaseren:
> > > >
> > > > http://openlibrary.org/a/OL804370A/M._J._Vermaseren
> > > >
> > > > Vale,
> > > >
> > > > Cato
> > > >
> > > >
> > > >
> > > >
> > > > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > > > >
> > > > > Salve;
> > > > > that's the limit of my Dionysios knowledge;-), Regulus has been doing the work there. Why not ask O'Flaherty, she's at Chicago.
> > > > >
> > > > > I can discuss Cybele and Attis just fine, as that's what I've been looking into. Munn is a brilliant guy. One thing I can say is that both Regulus and I find that Herodotus is being shown in the latest scholarship to be quite accurate.
> > > > > optime vale
> > > > > Maior
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70625 From: Maxima Valeria Messallina Date: 2009-09-28
Subject: Roman Statues Found in Blue Grotto Cave
This article just appeared on the Yahoo home page today.
I thought it might be of interest.
 
 

Group: Nova-Roma Message: 70626 From: Nova-Roma@yahoogroups.com Date: 2009-09-28
Subject: Posting rules in this Forum, 9/28/2009, 11:45 pm
Reminder from:   Nova-Roma Yahoo! Group
 
Title:   Posting rules in this Forum
 
Date:   Monday September 28, 2009
Time:   11:45 pm - 12:00 am
Repeats:   This event repeats every week until Friday January 1, 2010.
Location:   Rome
Notes:   Praetores omnibus s.d.

Please keep on mind the posting rules defined in the current Edictum de sermone Apr. 24, 2762 GEM-PMA, that you find in the Files section of this Forum, at:
http://groups.yahoo.com/group/Nova-Roma/files/Edicta%20de%20sermone/

Valete omnes,


Praetores G.E.Marinus and P.M.Albucius
 
Copyright © 2009  Yahoo! Inc. All Rights Reserved | Terms of Service | Privacy Policy
Group: Nova-Roma Message: 70627 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Pots and Kettles
As a member of the cast iron cooking society, I'd agree but any worthy soul would know there is just some crap you don't attempt in your cast iron. BTW, at our last get together, that was interesting in that it included traditional German (i.e., me), Amish, and the cast iron cooking members -- I learned something new, curing your castiron with beeswax. Anyone try that?

--- On Mon, 9/28/09, Patrick O <brotherpaganus@...> wrote:

From: Patrick O <brotherpaganus@...>
Subject: [Nova-Roma] Pots and Kettles
To: Nova-Roma@yahoogroups.com
Date: Monday, September 28, 2009, 2:23 AM

 
I believe that most of the pots and kettles that have been cooking for the last five years here are thoroughly seasoned to a dark black. This means that very little of what is cooked in them ever sticks to either the pots or the kettles, so much so that it is almost the equivalent of teflon.

I think most of the pots and kettles are more sling bullet proof that a lorica segmentata.

Aureliane

-- In Nova-Roma@yahoogrou ps.com, Publius Ullerius Stephanus Venator <famila.ulleria. venii@... > wrote:
>
> Pot Kettle Black
>


Group: Nova-Roma Message: 70628 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Salve Graecus,
Allow me a couple of days to compose a position post of where I stand on a number of issues and how I see the current state of academia in terms of historical textual critical analyses of early Christian writings and origins. I get the feeling we are spending way too much time misunderstanding and not having a meeting of minds. The post I plan may appear to challenge you but its is in terms of query. Basically, I will share my autobiography in terms of textual criticism studies, which will be mainly my take on the history of such studies in my professional lifetime, in the hope you will share where you are coming from. Do you think that would be productive between the two of us? I feel frustrated.
Do you feel the same?
Vale,
ASR

--- On Mon, 9/28/09, gualterus_graecus <waltms1@...> wrote:

From: gualterus_graecus <waltms1@...>
Subject: [Nova-Roma] Re: Early Christian Syncretism 1
To: Nova-Roma@yahoogroups.com
Date: Monday, September 28, 2009, 2:44 AM

 
Salve,

You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.

Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.

First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from different religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.

Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.

The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.

Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).

Vale,

Gualterus

--- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@. ..> wrote:
>
> Salvete Omnes,
>  
> Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
>  
> He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
>  
> Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
>  
> "I shall sing of Attis, son of Rhea,
> not with the clang of bells nor with the flute,
> nor with the bellowing of the Kouretes of Ida,
> but I shall tune it to the muse of Phoebus's lyre.
> All hail, all hail - as Pan, as Bacchus,
> as shepherd of the shining stars.
>  
> Whether you are the offspring of Kronos,
> or the blessed child of Zeus or great Rhea,
> hail to you, Attis, at whose name Rhea looks down.
> Assyrians call you thrice-lamented Adonis;
> all Egypt, Osiris;
> Greek wisdom, the heavenly crescent moon;
> Samothracians, venerable Adamas;
> people of Haimos, corybant;
> Phyrgians, sometimes Papas,
> sometimes corpse or god or sterile
> or goatherd or harvested green sheaf
> or flute player whom the fertile almond brought forth."
>  
> Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
>  
> There is more to come.
>  
> Valete,
> A. Sempronius Regulus
>


Group: Nova-Roma Message: 70629 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Roman Glassware
Salve,
Thank you for the info and leads.
Vale,
ASR

--- On Mon, 9/28/09, Cato <catoni52@...> wrote:

From: Cato <catoni52@...>
Subject: [Nova-Roma] Re: Roman Glassware
To: Nova-Roma@yahoogroups.com
Date: Monday, September 28, 2009, 1:55 AM

 
Salve: Yes, there are reproduction Roman Glass objects available for purchase.
In the movie Gladiator, you will see some of these, including a couple of people drinking out of glasses near the Flavian Amphitheater and were reproduced from actual museum pieces.
The company that made these, and offer items for sale is here:

http://www.romangla ssmakers. co.uk/index. htm

Their gallery page is down right now for a re-build, but you can get information from them about buying various items of Roman reproductions from different periods of Roman history, and various styles and types of manufacture. If you get in touch with them, I'm sure they will let you know what is available. Some pieces can be a bit pricey, but they also less expensive items for sale also.

A few years ago, I was able to get an original Roman glass bottle that had been made in Italy in the 1st century A.D., that came out of a large private estate collection of a well-to-do north east U.S family.
It has a place of honor at my Lararium.

Vale


Group: Nova-Roma Message: 70630 From: Lucius Iulius Regulus Date: 2009-09-28
Subject: Roman Statues Found in Blue Grotto Cave

Group: Nova-Roma Message: 70631 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: A pagan Christ before Christ
My friend,
Following up on Bauer, the earliest Christian cult practices were not only Pauline/proto-catholic descent (that very much later Last Supper/Crucifixion myths were tied to) but gnostic -- tied to Emmaus and feeding of the 5000 and Pythagorean number mysticism where the elements are the male and female aspects of gnosis which eneded up in the gospels.
 
Vale,
ASR
--- On Mon, 9/28/09, gualterus_graecus <waltms1@...> wrote:

From: gualterus_graecus <waltms1@...>
Subject: [Nova-Roma] Re: A pagan Christ before Christ
To: Nova-Roma@yahoogroups.com
Date: Monday, September 28, 2009, 2:52 AM

 
Salve,

By "eucharist" I mean the ritual theophagy, using bread and drink to physically express it and the words of institution to do so verbally. Obviously a wide variety of cult meal practices existed in other religions, but none ritually ate their god, which is why the Christian practice drew so many criticisms of cannibalism.

Vale,

Gualterus

--- In Nova-Roma@yahoogrou ps.com, "rory12001" <rory12001@. ..> wrote:
>
> Salve;
> by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes
> that both Greeks and Romans offered to the gods.
>
> Diana, Liber, Ceres all had special bread or cake offerings
>
> Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
>
> S. Benko in "The Virgin Goddess: the Pagan and Christian roots of Mariolatry" Brill, 1993
> points out that the Greeks and Romans believed that the divine was accessable as there was a numen/ daimon in everything: plants, rocks people, bread. p. 187 He devotes an entire chapter to 'the power of consecrated bread' The bread or cake was marked to with symbols to indicate the goddess or god, for the power to become effective.
>
>
> It all sounds so obvious now;-)
> optime vale
> Maior
>
>
>
>
> In Nova-Roma@yahoogrou ps.com, "rory12001" <rory12001@> wrote:
> >
> > -Salve;
> > by 'eucharist' do you mean 'libum' and 'popa' or simply the bread and cakes that both Greeks and Romans offered to the gods.
> >
> > Diana, Liber, Ceres all had special bread or cake offerings
> >
> > Hmm, in a divine supper called : a Lectisternium. A meal where the gods were ceremonially present and the offerings were then consumed by the priests and people.
> >
> > It all sounds so obvious now;-)
> >
> >
> >
> > >
> > >
> > > Salve,
> > >
> > > Well, I never suggested that the tradition attested late was fully formed early on, but rather the essential elements of ritual and words were already in place (bread, cup, words of institution) and that later traditions are in continuity with with this. As such, "the eucharist" is what is attested in 1Cor, the Synoptics and Didache. This core tradition is certainly genetically linked to what one finds in the Didascalia, Apostolic Constitutions and related later material. If some accretions that constituted the growth of this tradition happened to be borrowed from somewhere this doesn't impact the early status and nature of the above eucharist. In other words, the existence of borrowed elements in later eucharistic tradition doesn't mean the eucharist is, per se, borrowed.
> > >
> > > Which gnostic "eucharist" do you have in mind? What text are you referring to?
> > >
> > > Vale,
> > >
> > > Gualterus
> > >
> > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@> wrote:
> > >
> > > > Salve,
> > > > Yes, this thread started on the topic of the eucharist. But whatever communal practice some, not all Christians had, does not mean the later eucharist existed fully formed back then nor that they had the same meaning. For example, again, some Christians groups appear to have had not sacraments. Others, some gnostics, had a bread eucharist tied to the feeding of the 5000 with Pythagorean symbolism (that is not borrowing) as the multiplication of gnosis. Bread = gnosis. So, already, Christians are borrowing. We have bits of a platonic dialog as scripture. I gave references on this. So, it is anachronistic to speak about "the eucharist" being attested early to forestall questions of borrowing when the question of "what eucharist, whose eucharist" is not addressed, when the fact that one early eucharist is a gnostic one that borrows from Pythagorean number theory, that some early Christian writings bits from Platonic dialogs, plus the whole subdiscipline of
> > > > the history of the liturgy really begins to track the creation of liturgy after Constantine legalizes Christianity and they start building basilicas to celebrate those liturgies in.
> > > >  
> > > > Vale,
> > > > A. Sempronius Regulus
> > > >  
> > > > --- On Fri, 9/25/09, gualterus_graecus <waltms1@> wrote:
> > > >
> > > >
> > > > From: gualterus_graecus <waltms1@>
> > > > Subject: [Nova-Roma] Re: A pagan Christ before Christ
> > > > To: Nova-Roma@yahoogrou ps.com
> > > > Date: Friday, September 25, 2009, 2:12 AM
> > > >
> > > >
> > > >  
> > > >
> > > >
> > > >
> > > > Salve,
> > > >
> > > > Of course they are an inference, just like most of ancient history. The question is how compelling the inferences are. As it stands, there's quite a large amount of direct and indirect evidence for the text in the second century. Incidentally, the earliest papyrus is P52, normally dated to circa 125 CE, which is about 100 years after the purported events, not 180. There are a few other fragments that date to the second century as well, generally of significantly larger size, such as P66 and P67. This in itself is substantial given that few other classical texts have any fragments approaching that close to their supposed point of composition. But, that's only the beginning.
> > > >
> > > > Various apostolic texts and fathers quote from the NT during the second century. Clement of Alexandria alone makes precise quotations from the NT over 1,600 times; Irenaeus over 800 times (Cosaert, "The Text of the Gospels in Clement of Alexandria_ (Atlanta: 2008) 2-3, especially n. 2. A few hundred more can be found among the earlier, Apostolic fathers.
> > > >
> > > > The massive number of textual witnesses to the New Testament also allows another perspective from which to evaluate relative dating and authenticity, which is through the notion of Text-Types, that is families of texts that share distinctive readings genetically part of the manuscript tradition. As you no doubt know, the overwhelming critical appraisal of modern NT scholars is that the Alexandrian text-type has the greatest claim to authenticity. What is striking, then, is when Clement's citations of the Gospels are analyzed, Matthew and John have a mixed, but weakly Alexandrian flavor, while Mark and Luke are strongly part of the so-called "Western" text-type (see rest of Cosaert's study). The fact that Clement would be familiar with gospel texts already undergoing differentiation by type, and into different types at that, already suggests a significant prior manuscript history for the NT text.
> > > >
> > > > All of the above is just the external evidence. Internal evidence for the dating of the Gospels, of course, places them in their substantially canonical form several decades earlier and, as you know, the bib for this is ridiculously long.
> > > >
> > > > Now, compare the above to the case of the pseudo-Hadrian letter. It isn't just *any* fourth century text--it pitifully fails on both internal and external evidence. Medieval manuscript evidence of a seemingly fourth century text (Historia Augustana) that is notorious for inclusion of forged material, citing a letter that is nowhere else cited or referenced, whose internal evidence contradicts what is known about Hadrianic Alexandria. Now, if you want to make an argument for its authenticity, we can start a new thread on that, but I don't think it's worth it.
> > > >
> > > > Finally, about the significance of the NT, you speak in generalities, ones with which I agree, but I never was making an argument that the NT in general reflects an undistorted view of early Christianity- -what ancient text, let alone religious, can have a claim to being undistorted? This all originally began with a discussion of the eucharist, and my argument was, in part, that since the eucharist is attested very early on, copycat arguments don't fly (forgive my glib summary, but my argument can be found in the previous thread).
> > > >
> > > > Vale,
> > > >
> > > > Gualterus
> > > >
> > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > >
> > > > > Salve,
> > > > >  
> > > > > You write -
> > > > >  
> > > > > "Now, when it comes to the New Testament, of course the gospels, and most of the letters, are pseudepigraphical, but to compare those texts' utilities with the Hadrian letter is misleading since despite their pseudepigraphical nature, the gospels can be reasonably dated in their substantially canonical forms to the 2nd century."
> > > > >  
> > > > > I reply: unless you have relatively complete physical copies from the second century of NT texts, believing and saying they reached "their substantially canonical forms" by then is an inference. It is not a fact. It is a theory. Now we can talk about how theories might be better than others but an inference always remains such. Unless something new has come up, the oldest physical NT text is a creditcard-sized fragment of the 18th chapter of John dated to what, 180 years after the events it purports to be about? The complete manuscripts date later, in most cases, way later than that. So, lets see where we are at this point. On the one hand, you claim a fourth century forgery can't indicate what might be going on in the second century. On the other hand, you claim forgeries later than that can indicate what is going on in the second, and even, the first century. Hmmmm.
> > > > >  
> > > > > And besides, what makes these NT texts normative indicators for what Christians were doing in the first two centuries. Kind of since Bauer (not the early Pietist), New Testament studies have sort of woken gradually to the fact that one is not going to get an undistorted picture of early christianity by using NT documents as your exclusive window -- not after Nag Hammadi at any rate.
> > > > >  
> > > > > Vale,
> > > > > A. Sempronius Regulus
> > > > >
> > > >
> > >
> >
>


Group: Nova-Roma Message: 70632 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Salve,
Let me again warn you against a graduate student ego that some will pet to therir own purposes like the BA. I have shown verifiable bona fides to members of NR. My Ph.D is in philosophy. Do not make the mistake that that excludes as much training in classics or ancient religions as you seem to fancy yourself having. I am just short of a second Ph.D by a dissertation in history of religion. When I was in graduate studies for both, religious studies turned into a field of social and behavioral science in the US. So, I choice philosophy. You seem unable to keep up in the higher criticism debate so I wonder about what you are really able to do and how long you have been a graduate student. We've had graduate students who remained such for 30 years or more because they just could not make the grade to advance to the Ph.D level. Since there is an extremely tight job market, take care you make no enemies, Graecus. If you wonder about publications, both my education and subsequent professional advancement, tenure, has been dependent upon a very common route aside from publication: (1) service to the intelligence community, and (2) scientific research oversight, (3) federal grant money. These are three ways to tenure or equivalent and intel paid my my through college at the undergraduate and masters level. Your BA comments will get you none of those options. They were forwarded to others outside NR. I tried to warn you privately. You enjoy the attention of the BA. Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance.
Now, I have offered you an olive branch in terms of NT historical-textual criticism. You seem to be unintersted or incapable of response. I offered it again publically today. You have yet to specify exactly your field graduate student. What is your AOS/AOE and what specifically is your AOC? Saying what is "within your purview" cuts no professional ice. Given the job market, can you afford such egoism?
 

--- On Tue, 9/29/09, A. Sempronius Regulus <asempronius.regulus@...> wrote:

From: A. Sempronius Regulus <asempronius.regulus@...>
Subject: Re: [Nova-Roma] Re: Early Christian Syncretism 1
To: Nova-Roma@yahoogroups.com
Date: Tuesday, September 29, 2009, 12:17 AM

 
Salve Graecus,
Allow me a couple of days to compose a position post of where I stand on a number of issues and how I see the current state of academia in terms of historical textual critical analyses of early Christian writings and origins. I get the feeling we are spending way too much time misunderstanding and not having a meeting of minds. The post I plan may appear to challenge you but its is in terms of query. Basically, I will share my autobiography in terms of textual criticism studies, which will be mainly my take on the history of such studies in my professional lifetime, in the hope you will share where you are coming from. Do you think that would be productive between the two of us? I feel frustrated.
Do you feel the same?
Vale,
ASR

--- On Mon, 9/28/09, gualterus_graecus <waltms1@yahoo. com> wrote:

From: gualterus_graecus <waltms1@yahoo. com>
Subject: [Nova-Roma] Re: Early Christian Syncretism 1
To: Nova-Roma@yahoogrou ps.com
Date: Monday, September 28, 2009, 2:44 AM

 
Salve,

You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.

Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.

First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from different religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.

Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.

The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.

Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).

Vale,

Gualterus

--- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@. ..> wrote:
>
> Salvete Omnes,
>  
> Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
>  
> He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
>  
> Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
>  
> "I shall sing of Attis, son of Rhea,
> not with the clang of bells nor with the flute,
> nor with the bellowing of the Kouretes of Ida,
> but I shall tune it to the muse of Phoebus's lyre.
> All hail, all hail - as Pan, as Bacchus,
> as shepherd of the shining stars.
>  
> Whether you are the offspring of Kronos,
> or the blessed child of Zeus or great Rhea,
> hail to you, Attis, at whose name Rhea looks down.
> Assyrians call you thrice-lamented Adonis;
> all Egypt, Osiris;
> Greek wisdom, the heavenly crescent moon;
> Samothracians, venerable Adamas;
> people of Haimos, corybant;
> Phyrgians, sometimes Papas,
> sometimes corpse or god or sterile
> or goatherd or harvested green sheaf
> or flute player whom the fertile almond brought forth."
>  
> Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
>  
> There is more to come.
>  
> Valete,
> A. Sempronius Regulus
>



Group: Nova-Roma Message: 70633 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Skill sets PS: [Nova-Roma] Re: Early Christian Syncretism 1
Salve,
I would like to add, while it takes years/decades to master a special research area (which Graecus you have yet indicated which one is your's, like is it transistion of classical Greek to koine, the various kinds of koine, NT studies, or what?? as your AOS/AOE), those in the intelligence community have the sharper research skills. Why? They have to make in short time, a recommendation where lives are at risk, that other academic types do not have to make. And guess what, not surprisingly, many of the greatest Ph.D level scholars since we have been looking at this, were the ones with military or intelligence training and service. They had to develop correct insight or people died needlessly. They had to learn the same research skills as scholars but without the luxury of dithering around forever on an issue. Look it up Shundrak, the top scholars in their field in the last 3 centuries were not only well-educated but were such to give 5 minute advice for snap decisions.

--- On Tue, 9/29/09, A. Sempronius Regulus <asempronius.regulus@...> wrote:

From: A. Sempronius Regulus <asempronius.regulus@...>
Subject: Re: [Nova-Roma] Re: Early Christian Syncretism 1
To: Nova-Roma@yahoogroups.com
Date: Tuesday, September 29, 2009, 1:04 AM

 
Salve,
Let me again warn you against a graduate student ego that some will pet to therir own purposes like the BA. I have shown verifiable bona fides to members of NR. My Ph.D is in philosophy. Do not make the mistake that that excludes as much training in classics or ancient religions as you seem to fancy yourself having. I am just short of a second Ph.D by a dissertation in history of religion. When I was in graduate studies for both, religious studies turned into a field of social and behavioral science in the US. So, I choice philosophy. You seem unable to keep up in the higher criticism debate so I wonder about what you are really able to do and how long you have been a graduate student. We've had graduate students who remained such for 30 years or more because they just could not make the grade to advance to the Ph.D level. Since there is an extremely tight job market, take care you make no enemies, Graecus. If you wonder about publications, both my education and subsequent professional advancement, tenure, has been dependent upon a very common route aside from publication: (1) service to the intelligence community, and (2) scientific research oversight, (3) federal grant money. These are three ways to tenure or equivalent and intel paid my my through college at the undergraduate and masters level. Your BA comments will get you none of those options. They were forwarded to others outside NR. I tried to warn you privately. You enjoy the attention of the BA. Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance.
Now, I have offered you an olive branch in terms of NT historical-textual criticism. You seem to be unintersted or incapable of response. I offered it again publically today. You have yet to specify exactly your field graduate student. What is your AOS/AOE and what specifically is your AOC? Saying what is "within your purview" cuts no professional ice. Given the job market, can you afford such egoism?
 

--- On Tue, 9/29/09, A. Sempronius Regulus <asempronius. regulus@yahoo. com> wrote:

From: A. Sempronius Regulus <asempronius. regulus@yahoo. com>
Subject: Re: [Nova-Roma] Re: Early Christian Syncretism 1
To: Nova-Roma@yahoogrou ps.com
Date: Tuesday, September 29, 2009, 12:17 AM

 
Salve Graecus,
Allow me a couple of days to compose a position post of where I stand on a number of issues and how I see the current state of academia in terms of historical textual critical analyses of early Christian writings and origins. I get the feeling we are spending way too much time misunderstanding and not having a meeting of minds. The post I plan may appear to challenge you but its is in terms of query. Basically, I will share my autobiography in terms of textual criticism studies, which will be mainly my take on the history of such studies in my professional lifetime, in the hope you will share where you are coming from. Do you think that would be productive between the two of us? I feel frustrated.
Do you feel the same?
Vale,
ASR

--- On Mon, 9/28/09, gualterus_graecus <waltms1@yahoo. com> wrote:

From: gualterus_graecus <waltms1@yahoo. com>
Subject: [Nova-Roma] Re: Early Christian Syncretism 1
To: Nova-Roma@yahoogrou ps.com
Date: Monday, September 28, 2009, 2:44 AM

 
Salve,

You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.

Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.

First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from different religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.

Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.

The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.

Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).

Vale,

Gualterus

--- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@. ..> wrote:
>
> Salvete Omnes,
>  
> Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
>  
> He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
>  
> Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
>  
> "I shall sing of Attis, son of Rhea,
> not with the clang of bells nor with the flute,
> nor with the bellowing of the Kouretes of Ida,
> but I shall tune it to the muse of Phoebus's lyre.
> All hail, all hail - as Pan, as Bacchus,
> as shepherd of the shining stars.
>  
> Whether you are the offspring of Kronos,
> or the blessed child of Zeus or great Rhea,
> hail to you, Attis, at whose name Rhea looks down.
> Assyrians call you thrice-lamented Adonis;
> all Egypt, Osiris;
> Greek wisdom, the heavenly crescent moon;
> Samothracians, venerable Adamas;
> people of Haimos, corybant;
> Phyrgians, sometimes Papas,
> sometimes corpse or god or sterile
> or goatherd or harvested green sheaf
> or flute player whom the fertile almond brought forth."
>  
> Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
>  
> There is more to come.
>  
> Valete,
> A. Sempronius Regulus
>




Group: Nova-Roma Message: 70634 From: David Kling Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Salvete:

I'm a graduate student too; however, I haven't gotten involved in the latest debates.  That doesn't mean I'm not reading them!

Valete;

Modianus

On Mon, Sep 28, 2009 at 9:04 PM, A. Sempronius Regulus <asempronius.regulus@...> wrote:
 

Salve,
Let me again warn you against a graduate student ego that some will pet to therir own purposes like the BA. I have shown verifiable bona fides to members of NR. My Ph.D is in philosophy. Do not make the mistake that that excludes as much training in classics or ancient religions as you seem to fancy yourself having. I am just short of a second Ph.D by a dissertation in history of religion. When I was in graduate studies for both, religious studies turned into a field of social and behavioral science in the US. So, I choice philosophy. You seem unable to keep up in the higher criticism debate so I wonder about what you are really able to do and how long you have been a graduate student. We've had graduate students who remained such for 30 years or more because they just could not make the grade to advance to the Ph.D level. Since there is an extremely tight job market, take care you make no enemies, Graecus. If you wonder about publications, both my education and subsequent professional advancement, tenure, has been dependent upon a very common route aside from publication: (1) service to the intelligence community, and (2) scientific research oversight, (3) federal grant money. These are three ways to tenure or equivalent and intel paid my my through college at the undergraduate and masters level. Your BA comments will get you none of those options. They were forwarded to others outside NR. I tried to warn you privately. You enjoy the attention of the BA. Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance.
Now, I have offered you an olive branch in terms of NT historical-textual criticism. You seem to be unintersted or incapable of response. I offered it again publically today. You have yet to specify exactly your field graduate student. What is your AOS/AOE and what specifically is your AOC? Saying what is "within your purview" cuts no professional ice. Given the job market, can you afford such egoism?



Group: Nova-Roma Message: 70635 From: David Kling Date: 2009-09-28
Subject: Re: Skill sets PS: [Nova-Roma] Re: Early Christian Syncretism 1
Salvete:

Very interesting.  I had not thought about this.  Ironically, I worked in the intel community in the military; however, not in research.  I worked as a US Navy Photographers mate on the USS Eisenhower processing and printing aviation recon film -- back when they still used film.

Valete;

Modianus

On Mon, Sep 28, 2009 at 9:42 PM, A. Sempronius Regulus <asempronius.regulus@...> wrote:
 

Salve,
I would like to add, while it takes years/decades to master a special research area (which Graecus you have yet indicated which one is your's, like is it transistion of classical Greek to koine, the various kinds of koine, NT studies, or what?? as your AOS/AOE), those in the intelligence community have the sharper research skills. Why? They have to make in short time, a recommendation where lives are at risk, that other academic types do not have to make. And guess what, not surprisingly, many of the greatest Ph.D level scholars since we have been looking at this, were the ones with military or intelligence training and service. They had to develop correct insight or people died needlessly. They had to learn the same research skills as scholars but without the luxury of dithering around forever on an issue. Look it up Shundrak, the top scholars in their field in the last 3 centuries were not only well-educated but were such to give 5 minute advice for snap decisions.




Group: Nova-Roma Message: 70636 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Salve,
You seem to have a position on any issue as it serves Cato and Sulla. Sulla mentioned he like tossing salad (and I warn the moderators I have a very long list of messages passed on that motif -- plus a private email to the praetors -- copies retained) with Cato.
 
This whole discussion began with you jumping in to defend Cato's claim that the mysteries were copies of Christianity. As one who spent most his adult life as and maintains the means to be a professional spy, do you personally at this time seek to deny your intent in jumping in on this topic? Then when you are losing the NT debate, you have this BA discussion with several including Jesse Carradino that I don't have the training you have -- I make vague references to IE studies that have no bearing on anything is what you said.
 
I warned you the BA crowd would destroy your career and they are the primary reason that many Ph.Ds who share the goals of Nova Roma won't join or admit to being within any proximity to it.

--- On Mon, 9/28/09, gualterus_graecus <waltms1@...> wrote:

From: gualterus_graecus <waltms1@...>
Subject: [Nova-Roma] Re: Early Christian Syncretism 1
To: Nova-Roma@yahoogroups.com
Date: Monday, September 28, 2009, 2:44 AM

 
Salve,

You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.

Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.

First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from different religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.

Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.

The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.

Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).

Vale,

Gualterus

--- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@. ..> wrote:
>
> Salvete Omnes,
>  
> Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
>  
> He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
>  
> Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
>  
> "I shall sing of Attis, son of Rhea,
> not with the clang of bells nor with the flute,
> nor with the bellowing of the Kouretes of Ida,
> but I shall tune it to the muse of Phoebus's lyre.
> All hail, all hail - as Pan, as Bacchus,
> as shepherd of the shining stars.
>  
> Whether you are the offspring of Kronos,
> or the blessed child of Zeus or great Rhea,
> hail to you, Attis, at whose name Rhea looks down.
> Assyrians call you thrice-lamented Adonis;
> all Egypt, Osiris;
> Greek wisdom, the heavenly crescent moon;
> Samothracians, venerable Adamas;
> people of Haimos, corybant;
> Phyrgians, sometimes Papas,
> sometimes corpse or god or sterile
> or goatherd or harvested green sheaf
> or flute player whom the fertile almond brought forth."
>  
> Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
>  
> There is more to come.
>  
> Valete,
> A. Sempronius Regulus
>


Group: Nova-Roma Message: 70637 From: gualterus_graecus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
LOL, "Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance."? You surely have quite an imagination there, but your threats here, just as those that were in your email a week ago don't interest me. I don't need your "Warnings" any more than I need a rash on my underside. And "unintersted or incapable" of a response? Maybe you didn't get my email response a week ago after you sent me your rambling jumble of threats couched in rhetoric of friendship.

Since you have felt compelled to utter your threats again, this time publicly, because you didn't like what I said about IE studies and made a passing quip about your expertise in NT studies, I no longer feel compelled to entertain and engage your rather mediocre and methodologically flawed arguments on this list. You can thank yourself for sinking this discussion because your ego is apparently too big to allow room for a skin to protect you from glancing jokes and insults (as I and others have had to do multiple times coming from you).

-Gualterus

--- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@...> wrote:
>
> Salve,
> Let me again warn you against a graduate student ego that some will pet to therir own purposes like the BA. I have shown verifiable bona fides to members of NR. My Ph.D is in philosophy. Do not make the mistake that that excludes as much training in classics or ancient religions as you seem to fancy yourself having. I am just short of a second Ph.D by a dissertation in history of religion. When I was in graduate studies for both, religious studies turned into a field of social and behavioral science in the US. So, I choice philosophy. You seem unable to keep up in the higher criticism debate so I wonder about what you are really able to do and how long you have been a graduate student. We've had graduate students who remained such for 30 years or more because they just could not make the grade to advance to the Ph.D level. Since there is an extremely tight job market, take care you make no enemies, Graecus. If you wonder about publications, both my
> education and subsequent professional advancement, tenure, has been dependent upon a very common route aside from publication: (1) service to the intelligence community, and (2) scientific research oversight, (3) federal grant money. These are three ways to tenure or equivalent and intel paid my my through college at the undergraduate and masters level. Your BA comments will get you none of those options. They were forwarded to others outside NR. I tried to warn you privately. You enjoy the attention of the BA. Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance.
>
> Now, I have offered you an olive branch in terms of NT historical-textual criticism. You seem to be unintersted or incapable of response. I offered it again publically today. You have yet to specify exactly your field graduate student. What is your AOS/AOE and what specifically is your AOC? Saying what is "within your purview" cuts no professional ice. Given the job market, can you afford such egoism?
>  
>
> --- On Tue, 9/29/09, A. Sempronius Regulus <asempronius.regulus@...> wrote:
>
>
> From: A. Sempronius Regulus <asempronius.regulus@...>
> Subject: Re: [Nova-Roma] Re: Early Christian Syncretism 1
> To: Nova-Roma@yahoogroups.com
> Date: Tuesday, September 29, 2009, 12:17 AM
>
>
>  
>
>
>
>
>
>
>
>
> Salve Graecus,
> Allow me a couple of days to compose a position post of where I stand on a number of issues and how I see the current state of academia in terms of historical textual critical analyses of early Christian writings and origins. I get the feeling we are spending way too much time misunderstanding and not having a meeting of minds. The post I plan may appear to challenge you but its is in terms of query. Basically, I will share my autobiography in terms of textual criticism studies, which will be mainly my take on the history of such studies in my professional lifetime, in the hope you will share where you are coming from. Do you think that would be productive between the two of us? I feel frustrated.
> Do you feel the same?
> Vale,
> ASR
>
> --- On Mon, 9/28/09, gualterus_graecus <waltms1@yahoo. com> wrote:
>
>
> From: gualterus_graecus <waltms1@yahoo. com>
> Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> To: Nova-Roma@yahoogrou ps.com
> Date: Monday, September 28, 2009, 2:44 AM
>
>
>  
>
> Salve,
>
> You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
>
> Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.
>
> First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from different
> religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
>
> Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and
> theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
>
> The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
>
> Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
>
> Vale,
>
> Gualterus
>
> --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> >
> > Salvete Omnes,
> >  
> > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> >  
> > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> >  
> > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> >  
> > "I shall sing of Attis, son of Rhea,
> > not with the clang of bells nor with the flute,
> > nor with the bellowing of the Kouretes of Ida,
> > but I shall tune it to the muse of Phoebus's lyre.
> > All hail, all hail - as Pan, as Bacchus,
> > as shepherd of the shining stars.
> >  
> > Whether you are the offspring of Kronos,
> > or the blessed child of Zeus or great Rhea,
> > hail to you, Attis, at whose name Rhea looks down.
> > Assyrians call you thrice-lamented Adonis;
> > all Egypt, Osiris;
> > Greek wisdom, the heavenly crescent moon;
> > Samothracians, venerable Adamas;
> > people of Haimos, corybant;
> > Phyrgians, sometimes Papas,
> > sometimes corpse or god or sterile
> > or goatherd or harvested green sheaf
> > or flute player whom the fertile almond brought forth."
> >  
> > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> >  
> > There is more to come.
> >  
> > Valete,
> > A. Sempronius Regulus
> >
>
Group: Nova-Roma Message: 70638 From: gualterus_graecus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
lol, you're a hoot. So getting Maior to forward emails to you from the BA is only for one who "spent most his adult life as and maintains the means to be a professional spy"? And losing the NT debate? Give me a break. You were incapable of responding to most of the arguments I made, including all of the material on nitty gritty textual criticism.

Oh, and I "have this BA discussion with several including Jesse Carradino"? If your "professional spy" skills were as good as you pretend they are, then you'd know there was no "discussion" but that he asked if you actually had a PhD in classics or a cognate field or not and I responded with one post--a total of two posts, the beginning and end. Seems that your spy voodoo needs a little more work.

Furthermore, you still deny that you dramatically distorted my position throughout this debate? Maybe you need to turn your attitude dial to "honest" and try to approach that one again.

Finally, you bring up Sulla and Cato and the tired salad tossing bit? You seem to have an unhealthy obsession with all three subjects. The more you post in this vein the less I or anyone else has reason to respect you personally and professionally.

-Gualterus

--- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@...> wrote:
>
> Salve,
> You seem to have a position on any issue as it serves Cato and Sulla. Sulla mentioned he like tossing salad (and I warn the moderators I have a very long list of messages passed on that motif -- plus a private email to the praetors -- copies retained) with Cato.
>  
> This whole discussion began with you jumping in to defend Cato's claim that the mysteries were copies of Christianity. As one who spent most his adult life as and maintains the means to be a professional spy, do you personally at this time seek to deny your intent in jumping in on this topic? Then when you are losing the NT debate, you have this BA discussion with several including Jesse Carradino that I don't have the training you have -- I make vague references to IE studies that have no bearing on anything is what you said.
>  
> I warned you the BA crowd would destroy your career and they are the primary reason that many Ph.Ds who share the goals of Nova Roma won't join or admit to being within any proximity to it.
>
> --- On Mon, 9/28/09, gualterus_graecus <waltms1@...> wrote:
>
>
> From: gualterus_graecus <waltms1@...>
> Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> To: Nova-Roma@yahoogroups.com
> Date: Monday, September 28, 2009, 2:44 AM
>
>
>  
>
>
>
> Salve,
>
> You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
>
> Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.
>
> First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from different
> religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
>
> Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and
> theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
>
> The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
>
> Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
>
> Vale,
>
> Gualterus
>
> --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> >
> > Salvete Omnes,
> >  
> > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> >  
> > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> >  
> > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> >  
> > "I shall sing of Attis, son of Rhea,
> > not with the clang of bells nor with the flute,
> > nor with the bellowing of the Kouretes of Ida,
> > but I shall tune it to the muse of Phoebus's lyre.
> > All hail, all hail - as Pan, as Bacchus,
> > as shepherd of the shining stars.
> >  
> > Whether you are the offspring of Kronos,
> > or the blessed child of Zeus or great Rhea,
> > hail to you, Attis, at whose name Rhea looks down.
> > Assyrians call you thrice-lamented Adonis;
> > all Egypt, Osiris;
> > Greek wisdom, the heavenly crescent moon;
> > Samothracians, venerable Adamas;
> > people of Haimos, corybant;
> > Phyrgians, sometimes Papas,
> > sometimes corpse or god or sterile
> > or goatherd or harvested green sheaf
> > or flute player whom the fertile almond brought forth."
> >  
> > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> >  
> > There is more to come.
> >  
> > Valete,
> > A. Sempronius Regulus
> >
>
Group: Nova-Roma Message: 70639 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Salve,
Modiane, there are graduate students and there are graduate students who get seduced into making a point on behafl of an ignorant mob. I have no disrespect for graduate students per se, I admire them. They carry on research and training some of us older ones shared with them but they have young energy and years we don't have. They ask questions that never came to us. So, I wish I was once again you. I have newer questions now that....well, there may be an element of passing on the torch. Since you are reading this debate, give me your opinions, in private or here as you chose, of my professional autobiographical take on the course of NT studies during my career. My beginnings were in NT criticism in the 70s when the Bultmann school and form criticism was dominant. Conservative higher criticism restrained iteself about a hsitorical quest for the historical Jesus even though Bultmann, Bornkamnn and others tried a second quest -- despite Bultmann's utter skepticism as a historian that there was any material about a historical Jesus behind the various Christs of faith in early kergymatic confessions. My early training was in that second quest context that ended up with a refined Weiss-Schweitzer view that if there is a historical kernel to Jesus, he was an apocalyptic nut claiming the end of the world would be in his lifetime some 2000 years ago. But it was the research developments after that that gradually moved me from that view. I will post why.
Best,
Vale, ASR

--- On Tue, 9/29/09, David Kling <tau.athanasios@...> wrote:

From: David Kling <tau.athanasios@...>
Subject: Re: [Nova-Roma] Re: Early Christian Syncretism 1
To: Nova-Roma@yahoogroups.com
Date: Tuesday, September 29, 2009, 1:51 AM

 
Salvete:

I'm a graduate student too; however, I haven't gotten involved in the latest debates.  That doesn't mean I'm not reading them!

Valete;

Modianus

On Mon, Sep 28, 2009 at 9:04 PM, A. Sempronius Regulus <asempronius. regulus@yahoo. com> wrote:
 
Salve,
Let me again warn you against a graduate student ego that some will pet to therir own purposes like the BA. I have shown verifiable bona fides to members of NR. My Ph.D is in philosophy. Do not make the mistake that that excludes as much training in classics or ancient religions as you seem to fancy yourself having. I am just short of a second Ph.D by a dissertation in history of religion. When I was in graduate studies for both, religious studies turned into a field of social and behavioral science in the US. So, I choice philosophy. You seem unable to keep up in the higher criticism debate so I wonder about what you are really able to do and how long you have been a graduate student. We've had graduate students who remained such for 30 years or more because they just could not make the grade to advance to the Ph.D level. Since there is an extremely tight job market, take care you make no enemies, Graecus. If you wonder about publications, both my education and subsequent professional advancement, tenure, has been dependent upon a very common route aside from publication: (1) service to the intelligence community, and (2) scientific research oversight, (3) federal grant money. These are three ways to tenure or equivalent and intel paid my my through college at the undergraduate and masters level. Your BA comments will get you none of those options. They were forwarded to others outside NR. I tried to warn you privately. You enjoy the attention of the BA. Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance.
Now, I have offered you an olive branch in terms of NT historical-textual criticism. You seem to be unintersted or incapable of response. I offered it again publically today. You have yet to specify exactly your field graduate student. What is your AOS/AOE and what specifically is your AOC? Saying what is "within your purview" cuts no professional ice. Given the job market, can you afford such egoism?



Group: Nova-Roma Message: 70640 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Re: Skill sets PS: [Nova-Roma] Re: Early Christian Syncretism 1
I started out reading a bunch of articles or newspapers or documents (the focus was DDR).
Then I was an analyst. Then I was a field analyst (NVA der DDR was operating in Iran). All hell broke out. I was in some fire fights. I taught. The last bit, well not quite, was teaching as part of the transfer of BGS duties to the Bundeswehr in terms of foreign CT operations. BGS retains domestic CT duties. Otherwise, teaching again as private contractor, Lithuanian and Armenian CT groups, and private contractor as need arises plus inclination. I'm tired, dead tired. It just goes on.

--- On Tue, 9/29/09, David Kling <tau.athanasios@...> wrote:

From: David Kling <tau.athanasios@...>
Subject: Re: Skill sets PS: [Nova-Roma] Re: Early Christian Syncretism 1
To: Nova-Roma@yahoogroups.com
Date: Tuesday, September 29, 2009, 1:54 AM

 
Salvete:

Very interesting.  I had not thought about this.  Ironically, I worked in the intel community in the military; however, not in research.  I worked as a US Navy Photographers mate on the USS Eisenhower processing and printing aviation recon film -- back when they still used film.

Valete;

Modianus

On Mon, Sep 28, 2009 at 9:42 PM, A. Sempronius Regulus <asempronius. regulus@yahoo. com> wrote:
 
Salve,
I would like to add, while it takes years/decades to master a special research area (which Graecus you have yet indicated which one is your's, like is it transistion of classical Greek to koine, the various kinds of koine, NT studies, or what?? as your AOS/AOE), those in the intelligence community have the sharper research skills. Why? They have to make in short time, a recommendation where lives are at risk, that other academic types do not have to make. And guess what, not surprisingly, many of the greatest Ph.D level scholars since we have been looking at this, were the ones with military or intelligence training and service. They had to develop correct insight or people died needlessly. They had to learn the same research skills as scholars but without the luxury of dithering around forever on an issue. Look it up Shundrak, the top scholars in their field in the last 3 centuries were not only well-educated but were such to give 5 minute advice for snap decisions.




Group: Nova-Roma Message: 70641 From: Cato Date: 2009-09-28
Subject: Re: Early Christian Syncretism 1
Cato Sempronio Regulo sal.

Salve.

Actually, now that I'm being more careful about my eating habits and going to the gym, I find that a salad is probably the perfect snack for me. I'm not a chef, though, so I usually purchase them pre-made at the deli, no tossing involved. I've never met Sulla personally, and don't recall if he's ever mentioned being a fan of salad or if he can cook, so I can't speak for him.

Unless ... you meant something else by that comment, which would only be indicative of the most puerile and ignorant kind of thinking. Surely you aren't implying that someone's sexuality has an effect on the inherent value or intelligence of their argument; as in if someone is gay they must by definition be "wrong" and somehow automatically dismissed. That couldn't possibly be what you meant, could it?

Vale!

Cato



--- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@...> wrote:
>
> Salve,
> You seem to have a position on any issue as it serves Cato and Sulla. Sulla mentioned he like tossing salad (and I warn the moderators I have a very long list of messages passed on that motif -- plus a private email to the praetors -- copies retained) with Cato.
Group: Nova-Roma Message: 70642 From: A. Sempronius Regulus Date: 2009-09-28
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
I'm sorry you decline to reply. I will post anyway. You also did not reply to the Burton Mack quote. Interesting. You did not reply to several posts with bibliographical references from established authorities in the field of NT studies. Interesting. You preferred to respond to Maior. Interesting. You also did not reply to my private friendly email. Interesting and a shame. Some here suspect you are really a Christian mole. I actually defended you saying you were not.
 
I wil continue to post; you will do whatever you will do. Let's hope it is with more integrity than your pals Cato or Sulla. BTW, [I saved the emails] when Poplicola invited me to join a "professional organization" to improve the academic standards of NR, I asked whether you were a member or invited because I had high hopes for you. Poplicola, Cato, and Sulla answered in scorn no you were NOT invited and would NOT be a member. When I asked who then were members and why not you, the reply was a better sort than you, who was a too meddlesome and too detail oriented ivory tower twit-type, was needed. I stayed long enough to find out what was going on and download their documents to pass on. Would you care to see what your BA "friends" REALLY think of you, Walter? I warned you. You need esteem even if false.
 
 
 

--- On Tue, 9/29/09, gualterus_graecus <waltms1@...> wrote:

From: gualterus_graecus <waltms1@...>
Subject: [Nova-Roma] Re: Early Christian Syncretism 1
To: Nova-Roma@yahoogroups.com
Date: Tuesday, September 29, 2009, 2:12 AM

 

LOL, "Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance."? You surely have quite an imagination there, but your threats here, just as those that were in your email a week ago don't interest me. I don't need your "Warnings" any more than I need a rash on my underside. And "unintersted or incapable" of a response? Maybe you didn't get my email response a week ago after you sent me your rambling jumble of threats couched in rhetoric of friendship.

Since you have felt compelled to utter your threats again, this time publicly, because you didn't like what I said about IE studies and made a passing quip about your expertise in NT studies, I no longer feel compelled to entertain and engage your rather mediocre and methodologically flawed arguments on this list. You can thank yourself for sinking this discussion because your ego is apparently too big to allow room for a skin to protect you from glancing jokes and insults (as I and others have had to do multiple times coming from you).

-Gualterus

--- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@. ..> wrote:
>
> Salve,
> Let me again warn you against a graduate student ego that some will pet to therir own purposes like the BA. I have shown verifiable bona fides to members of NR. My Ph.D is in philosophy. Do not make the mistake that that excludes as much training in classics or ancient religions as you seem to fancy yourself having. I am just short of a second Ph.D by a dissertation in history of religion. When I was in graduate studies for both, religious studies turned into a field of social and behavioral science in the US. So, I choice philosophy. You seem unable to keep up in the higher criticism debate so I wonder about what you are really able to do and how long you have been a graduate student. We've had graduate students who remained such for 30 years or more because they just could not make the grade to advance to the Ph.D level. Since there is an extremely tight job market, take care you make no enemies, Graecus. If you wonder about publications, both my
> education and subsequent professional advancement, tenure, has been dependent upon a very common route aside from publication: (1) service to the intelligence community, and (2) scientific research oversight, (3) federal grant money. These are three ways to tenure or equivalent and intel paid my my through college at the undergraduate and masters level. Your BA comments will get you none of those options. They were forwarded to others outside NR. I tried to warn you privately. You enjoy the attention of the BA. Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance.
>
> Now, I have offered you an olive branch in terms of NT historical-textual criticism. You seem to be unintersted or incapable of response. I offered it again publically today. You have yet to specify exactly your field graduate student. What is your AOS/AOE and what specifically is your AOC? Saying what is "within your purview" cuts no professional ice. Given the job market, can you afford such egoism?
>  
>
> --- On Tue, 9/29/09, A. Sempronius Regulus <asempronius. regulus@. ..> wrote:
>
>
> From: A. Sempronius Regulus <asempronius. regulus@. ..>
> Subject: Re: [Nova-Roma] Re: Early Christian Syncretism 1
> To: Nova-Roma@yahoogrou ps.com
> Date: Tuesday, September 29, 2009, 12:17 AM
>
>
>  
>
>
>
>
>
>
>
>
> Salve Graecus,
> Allow me a couple of days to compose a position post of where I stand on a number of issues and how I see the current state of academia in terms of historical textual critical analyses of early Christian writings and origins. I get the feeling we are spending way too much time misunderstanding and not having a meeting of minds. The post I plan may appear to challenge you but its is in terms of query. Basically, I will share my autobiography in terms of textual criticism studies, which will be mainly my take on the history of such studies in my professional lifetime, in the hope you will share where you are coming from. Do you think that would be productive between the two of us? I feel frustrated.
> Do you feel the same?
> Vale,
> ASR
>
> --- On Mon, 9/28/09, gualterus_graecus <waltms1@yahoo. com> wrote:
>
>
> From: gualterus_graecus <waltms1@yahoo. com>
> Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> To: Nova-Roma@yahoogrou ps.com
> Date: Monday, September 28, 2009, 2:44 AM
>
>
>  
>
> Salve,
>
> You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
>
> Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.
>
> First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from different
> religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
>
> Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and
> theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
>
> The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
>
> Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
>
> Vale,
>
> Gualterus
>
> --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> >
> > Salvete Omnes,
> >  
> > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> >  
> > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> >  
> > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> >  
> > "I shall sing of Attis, son of Rhea,
> > not with the clang of bells nor with the flute,
> > nor with the bellowing of the Kouretes of Ida,
> > but I shall tune it to the muse of Phoebus's lyre.
> > All hail, all hail - as Pan, as Bacchus,
> > as shepherd of the shining stars.
> >  
> > Whether you are the offspring of Kronos,
> > or the blessed child of Zeus or great Rhea,
> > hail to you, Attis, at whose name Rhea looks down.
> > Assyrians call you thrice-lamented Adonis;
> > all Egypt, Osiris;
> > Greek wisdom, the heavenly crescent moon;
> > Samothracians, venerable Adamas;
> > people of Haimos, corybant;
> > Phyrgians, sometimes Papas,
> > sometimes corpse or god or sterile
> > or goatherd or harvested green sheaf
> > or flute player whom the fertile almond brought forth."
> >  
> > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> >  
> > There is more to come.
> >  
> > Valete,
> > A. Sempronius Regulus
> >
>


Group: Nova-Roma Message: 70643 From: gualterus_graecus Date: 2009-09-28
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
I knew it! I already joked with several people in the last few days that someone would end up calling me a Christian--the signs of a weak mind. And, incidentally, I'm fully aware that I was excluded from their project, but that was because of Poplicola and not Sulla or anyone else, afaik. That's fine; I have enough self-esteem to deal with people not liking and move on with my own work. That's apparently a virtue you don't have. But, carry on on with your rambling posts of pretended expertise in NT studies and under-handed attempts at causing trouble for me and for others.

-Gualterus

--- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@...> wrote:
>
> I'm sorry you decline to reply. I will post anyway. You also did not reply to the Burton Mack quote. Interesting. You did not reply to several posts with bibliographical references from established authorities in the field of NT studies. Interesting. You preferred to respond to Maior. Interesting. You also did not reply to my private friendly email. Interesting and a shame. Some here suspect you are really a Christian mole. I actually defended you saying you were not.
>  
> I wil continue to post; you will do whatever you will do. Let's hope it is with more integrity than your pals Cato or Sulla. BTW, [I saved the emails] when Poplicola invited me to join a "professional organization" to improve the academic standards of NR, I asked whether you were a member or invited because I had high hopes for you. Poplicola, Cato, and Sulla answered in scorn no you were NOT invited and would NOT be a member. When I asked who then were members and why not you, the reply was a better sort than you, who was a too meddlesome and too detail oriented ivory tower twit-type, was needed. I stayed long enough to find out what was going on and download their documents to pass on. Would you care to see what your BA "friends" REALLY think of you, Walter? I warned you. You need esteem even if false.
>  
>  
>  
>
> --- On Tue, 9/29/09, gualterus_graecus <waltms1@...> wrote:
>
>
> From: gualterus_graecus <waltms1@...>
> Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> To: Nova-Roma@yahoogroups.com
> Date: Tuesday, September 29, 2009, 2:12 AM
>
>
>  
>
>
>
>
> LOL, "Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance."? You surely have quite an imagination there, but your threats here, just as those that were in your email a week ago don't interest me. I don't need your "Warnings" any more than I need a rash on my underside. And "unintersted or incapable" of a response? Maybe you didn't get my email response a week ago after you sent me your rambling jumble of threats couched in rhetoric of friendship.
>
> Since you have felt compelled to utter your threats again, this time publicly, because you didn't like what I said about IE studies and made a passing quip about your expertise in NT studies, I no longer feel compelled to entertain and engage your rather mediocre and methodologically flawed arguments on this list. You can thank yourself for sinking this discussion because your ego is apparently too big to allow room for a skin to protect you from glancing jokes and insults (as I and others have had to do multiple times coming from you).
>
> -Gualterus
>
> --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> >
> > Salve,
> > Let me again warn you against a graduate student ego that some will pet to therir own purposes like the BA. I have shown verifiable bona fides to members of NR. My Ph.D is in philosophy. Do not make the mistake that that excludes as much training in classics or ancient religions as you seem to fancy yourself having. I am just short of a second Ph.D by a dissertation in history of religion. When I was in graduate studies for both, religious studies turned into a field of social and behavioral science in the US. So, I choice philosophy. You seem unable to keep up in the higher criticism debate so I wonder about what you are really able to do and how long you have been a graduate student. We've had graduate students who remained such for 30 years or more because they just could not make the grade to advance to the Ph.D level. Since there is an extremely tight job market, take care you make no enemies, Graecus. If you wonder about publications, both my
> > education and subsequent professional advancement, tenure, has been dependent upon a very common route aside from publication: (1) service to the intelligence community, and (2) scientific research oversight, (3) federal grant money. These are three ways to tenure or equivalent and intel paid my my through college at the undergraduate and masters level. Your BA comments will get you none of those options. They were forwarded to others outside NR. I tried to warn you privately. You enjoy the attention of the BA. Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance.
> >
> > Now, I have offered you an olive branch in terms of NT historical-textual criticism. You seem to be unintersted or incapable of response. I offered it again publically today. You have yet to specify exactly your field graduate student. What is your AOS/AOE and what specifically is your AOC? Saying what is "within your purview" cuts no professional ice. Given the job market, can you afford such egoism?
> >  
> >
> > --- On Tue, 9/29/09, A. Sempronius Regulus <asempronius. regulus@ ..> wrote:
> >
> >
> > From: A. Sempronius Regulus <asempronius. regulus@ ..>
> > Subject: Re: [Nova-Roma] Re: Early Christian Syncretism 1
> > To: Nova-Roma@yahoogrou ps.com
> > Date: Tuesday, September 29, 2009, 12:17 AM
> >
> >
> >  
> >
> >
> >
> >
> >
> >
> >
> >
> > Salve Graecus,
> > Allow me a couple of days to compose a position post of where I stand on a number of issues and how I see the current state of academia in terms of historical textual critical analyses of early Christian writings and origins. I get the feeling we are spending way too much time misunderstanding and not having a meeting of minds. The post I plan may appear to challenge you but its is in terms of query. Basically, I will share my autobiography in terms of textual criticism studies, which will be mainly my take on the history of such studies in my professional lifetime, in the hope you will share where you are coming from. Do you think that would be productive between the two of us? I feel frustrated.
> > Do you feel the same?
> > Vale,
> > ASR
> >
> > --- On Mon, 9/28/09, gualterus_graecus <waltms1@yahoo. com> wrote:
> >
> >
> > From: gualterus_graecus <waltms1@yahoo. com>
> > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > To: Nova-Roma@yahoogrou ps.com
> > Date: Monday, September 28, 2009, 2:44 AM
> >
> >
> >  
> >
> > Salve,
> >
> > You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
> >
> > Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.
> >
> > First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from
> different
> > religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
> >
> > Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and
> > theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
> >
> > The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
> >
> > Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
> >
> > Vale,
> >
> > Gualterus
> >
> > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > >
> > > Salvete Omnes,
> > >  
> > > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> > >  
> > > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> > >  
> > > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> > >  
> > > "I shall sing of Attis, son of Rhea,
> > > not with the clang of bells nor with the flute,
> > > nor with the bellowing of the Kouretes of Ida,
> > > but I shall tune it to the muse of Phoebus's lyre.
> > > All hail, all hail - as Pan, as Bacchus,
> > > as shepherd of the shining stars.
> > >  
> > > Whether you are the offspring of Kronos,
> > > or the blessed child of Zeus or great Rhea,
> > > hail to you, Attis, at whose name Rhea looks down.
> > > Assyrians call you thrice-lamented Adonis;
> > > all Egypt, Osiris;
> > > Greek wisdom, the heavenly crescent moon;
> > > Samothracians, venerable Adamas;
> > > people of Haimos, corybant;
> > > Phyrgians, sometimes Papas,
> > > sometimes corpse or god or sterile
> > > or goatherd or harvested green sheaf
> > > or flute player whom the fertile almond brought forth."
> > >  
> > > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> > >  
> > > There is more to come.
> > >  
> > > Valete,
> > > A. Sempronius Regulus
> > >
> >
>
Group: Nova-Roma Message: 70644 From: Steve Moore Date: 2009-09-28
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN

My dear Lentulus,

 

I’m sorry, but you are wrong. You wrote, “The Senate appoints provincial governors NOT project leaders and representatives of areas where there are 3-4 Nova Roman citizens only.” The Lex Fabia (which I have quoted) states that the Senate is responsible for appointing a representative to act as governor and approve an oppidum.

 

OK, an oppidum requires 5 citizens. But are you really going to argue that the Senate doesn’t have authority in this matter because there are only 3-4 people, rather than 5?

 

As far as Vitellius being given responsibility or power—the edict says that he is being given the responsibility of:

 

b) leading the job of organizing a Nova Roman province in Bulgaria ;
c) representing and administering all Nova Roman citizens in Bulgaria ;…

e) reporting about and being responsible for all activities of Nova Roma in Bulgaria …

 

These are obviously responsibilities and powers.

 

Furthermore, you bring up the issue of titles again. But it doesn’t matter if Vitellius is called Praefectus, Legatus, or Grand Poobah. The responsibilites that the edict gives him are those of a governor, and this is what causes the conflict with the Constitution and the Lex Fabia.

 

The Constitution clearly places provincial formation and creation under the authority of the Senate.

 

I want to emphasize here that I am a strong supporter of local groups, as my record shows. I want Vitellius to succeed and Bulgaria to become a province. But I believe that this should be done within the law.

 

The simple solution is to have the Senate appoint Vitellius as their representative.

 

Vale,

Potitus

 

 

 

 

 


From: Nova-Roma@yahoogroups.com [mailto: Nova-Roma@yahoogroups.com ] On Behalf Of Cn. Cornelius Lentulus
Sent: Monday, September 28, 2009 6:33 AM
To: Nova-Roma@yahoogroups.com
Subject: RE: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN

 

 

Lentulus Potito sal.


Again, amice Potite, this is an entirely different case. Then it was about appointing into a province, now we talk about an appointment to lead a project. (The project of planning a new province somewhen in the future.)

But if you ask me, then-tribune Complutesis was wrong with his intercessio, and I was then an accensus of then-consul Ti. Galerius Paulinus, and I supported his act. I think Complutensis as tribune was wrong when vetoed consul Paulinus' edict, but he is acting correctly now when he appoints a praefectus.

I can not explain it in other words.

What we are talking about now is not a "governor", nor a "province". The case of Paulinus is a different situation that does not apply here. Vitellius has not given "responsibility" or power".

I think it would even be theoretical mistake to make the senate appoint such a law ranking officer: the senate appoints provincial governors NOT project leaders and representatives of areas where there are 3-4 Nova Roman citizens only.

This is simply not the level of importance of affairs where the senate can come into the picture.

Bene vale!

 

Group: Nova-Roma Message: 70645 From: rory12001 Date: 2009-09-29
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
Salve Gualtere;
underhanded? You are the one trying to get me kicked out of the BA. I guess free speech means not being found out when you insult someone behind his back.
Maior


But, carry on on with your rambling posts of pretended expertise in NT studies and under-handed attempts at causing trouble for me and for others.
>


> -Gualterus
>
> --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> >
> > I'm sorry you decline to reply. I will post anyway. You also did not reply to the Burton Mack quote. Interesting. You did not reply to several posts with bibliographical references from established authorities in the field of NT studies. Interesting. You preferred to respond to Maior. Interesting. You also did not reply to my private friendly email. Interesting and a shame. Some here suspect you are really a Christian mole. I actually defended you saying you were not.
> >  
> > I wil continue to post; you will do whatever you will do. Let's hope it is with more integrity than your pals Cato or Sulla. BTW, [I saved the emails] when Poplicola invited me to join a "professional organization" to improve the academic standards of NR, I asked whether you were a member or invited because I had high hopes for you. Poplicola, Cato, and Sulla answered in scorn no you were NOT invited and would NOT be a member. When I asked who then were members and why not you, the reply was a better sort than you, who was a too meddlesome and too detail oriented ivory tower twit-type, was needed. I stayed long enough to find out what was going on and download their documents to pass on. Would you care to see what your BA "friends" REALLY think of you, Walter? I warned you. You need esteem even if false.
> >  
> >  
> >  
> >
> > --- On Tue, 9/29/09, gualterus_graecus <waltms1@> wrote:
> >
> >
> > From: gualterus_graecus <waltms1@>
> > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > To: Nova-Roma@yahoogroups.com
> > Date: Tuesday, September 29, 2009, 2:12 AM
> >
> >
> >  
> >
> >
> >
> >
> > LOL, "Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance."? You surely have quite an imagination there, but your threats here, just as those that were in your email a week ago don't interest me. I don't need your "Warnings" any more than I need a rash on my underside. And "unintersted or incapable" of a response? Maybe you didn't get my email response a week ago after you sent me your rambling jumble of threats couched in rhetoric of friendship.
> >
> > Since you have felt compelled to utter your threats again, this time publicly, because you didn't like what I said about IE studies and made a passing quip about your expertise in NT studies, I no longer feel compelled to entertain and engage your rather mediocre and methodologically flawed arguments on this list. You can thank yourself for sinking this discussion because your ego is apparently too big to allow room for a skin to protect you from glancing jokes and insults (as I and others have had to do multiple times coming from you).
> >
> > -Gualterus
> >
> > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > >
> > > Salve,
> > > Let me again warn you against a graduate student ego that some will pet to therir own purposes like the BA. I have shown verifiable bona fides to members of NR. My Ph.D is in philosophy. Do not make the mistake that that excludes as much training in classics or ancient religions as you seem to fancy yourself having. I am just short of a second Ph.D by a dissertation in history of religion. When I was in graduate studies for both, religious studies turned into a field of social and behavioral science in the US. So, I choice philosophy. You seem unable to keep up in the higher criticism debate so I wonder about what you are really able to do and how long you have been a graduate student. We've had graduate students who remained such for 30 years or more because they just could not make the grade to advance to the Ph.D level. Since there is an extremely tight job market, take care you make no enemies, Graecus. If you wonder about publications, both my
> > > education and subsequent professional advancement, tenure, has been dependent upon a very common route aside from publication: (1) service to the intelligence community, and (2) scientific research oversight, (3) federal grant money. These are three ways to tenure or equivalent and intel paid my my through college at the undergraduate and masters level. Your BA comments will get you none of those options. They were forwarded to others outside NR. I tried to warn you privately. You enjoy the attention of the BA. Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance.
> > >
> > > Now, I have offered you an olive branch in terms of NT historical-textual criticism. You seem to be unintersted or incapable of response. I offered it again publically today. You have yet to specify exactly your field graduate student. What is your AOS/AOE and what specifically is your AOC? Saying what is "within your purview" cuts no professional ice. Given the job market, can you afford such egoism?
> > >  
> > >
> > > --- On Tue, 9/29/09, A. Sempronius Regulus <asempronius. regulus@ ..> wrote:
> > >
> > >
> > > From: A. Sempronius Regulus <asempronius. regulus@ ..>
> > > Subject: Re: [Nova-Roma] Re: Early Christian Syncretism 1
> > > To: Nova-Roma@yahoogrou ps.com
> > > Date: Tuesday, September 29, 2009, 12:17 AM
> > >
> > >
> > >  
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > > Salve Graecus,
> > > Allow me a couple of days to compose a position post of where I stand on a number of issues and how I see the current state of academia in terms of historical textual critical analyses of early Christian writings and origins. I get the feeling we are spending way too much time misunderstanding and not having a meeting of minds. The post I plan may appear to challenge you but its is in terms of query. Basically, I will share my autobiography in terms of textual criticism studies, which will be mainly my take on the history of such studies in my professional lifetime, in the hope you will share where you are coming from. Do you think that would be productive between the two of us? I feel frustrated.
> > > Do you feel the same?
> > > Vale,
> > > ASR
> > >
> > > --- On Mon, 9/28/09, gualterus_graecus <waltms1@yahoo. com> wrote:
> > >
> > >
> > > From: gualterus_graecus <waltms1@yahoo. com>
> > > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > > To: Nova-Roma@yahoogrou ps.com
> > > Date: Monday, September 28, 2009, 2:44 AM
> > >
> > >
> > >  
> > >
> > > Salve,
> > >
> > > You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
> > >
> > > Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.
> > >
> > > First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from
> > different
> > > religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
> > >
> > > Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and
> > > theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
> > >
> > > The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
> > >
> > > Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
> > >
> > > Vale,
> > >
> > > Gualterus
> > >
> > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > >
> > > > Salvete Omnes,
> > > >  
> > > > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> > > >  
> > > > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> > > >  
> > > > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> > > >  
> > > > "I shall sing of Attis, son of Rhea,
> > > > not with the clang of bells nor with the flute,
> > > > nor with the bellowing of the Kouretes of Ida,
> > > > but I shall tune it to the muse of Phoebus's lyre.
> > > > All hail, all hail - as Pan, as Bacchus,
> > > > as shepherd of the shining stars.
> > > >  
> > > > Whether you are the offspring of Kronos,
> > > > or the blessed child of Zeus or great Rhea,
> > > > hail to you, Attis, at whose name Rhea looks down.
> > > > Assyrians call you thrice-lamented Adonis;
> > > > all Egypt, Osiris;
> > > > Greek wisdom, the heavenly crescent moon;
> > > > Samothracians, venerable Adamas;
> > > > people of Haimos, corybant;
> > > > Phyrgians, sometimes Papas,
> > > > sometimes corpse or god or sterile
> > > > or goatherd or harvested green sheaf
> > > > or flute player whom the fertile almond brought forth."
> > > >  
> > > > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> > > >  
> > > > There is more to come.
> > > >  
> > > > Valete,
> > > > A. Sempronius Regulus
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70646 From: gualterus_graecus Date: 2009-09-29
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
Free speech? I don't believe in it in private venues, and it's not a Roman virtue anyway. And I made my comment on the BA because I was asked on the BA. Had I been asked here, I'd have given my opinion here. And thank you for basically admitting you were the one forwarding emails.

-Gualterus

--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Salve Gualtere;
> underhanded? You are the one trying to get me kicked out of the BA. I guess free speech means not being found out when you insult someone behind his back.
> Maior
>
>
> But, carry on on with your rambling posts of pretended expertise in NT studies and under-handed attempts at causing trouble for me and for others.
> >
>
>
> > -Gualterus
> >
> > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > >
> > > I'm sorry you decline to reply. I will post anyway. You also did not reply to the Burton Mack quote. Interesting. You did not reply to several posts with bibliographical references from established authorities in the field of NT studies. Interesting. You preferred to respond to Maior. Interesting. You also did not reply to my private friendly email. Interesting and a shame. Some here suspect you are really a Christian mole. I actually defended you saying you were not.
> > >  
> > > I wil continue to post; you will do whatever you will do. Let's hope it is with more integrity than your pals Cato or Sulla. BTW, [I saved the emails] when Poplicola invited me to join a "professional organization" to improve the academic standards of NR, I asked whether you were a member or invited because I had high hopes for you. Poplicola, Cato, and Sulla answered in scorn no you were NOT invited and would NOT be a member. When I asked who then were members and why not you, the reply was a better sort than you, who was a too meddlesome and too detail oriented ivory tower twit-type, was needed. I stayed long enough to find out what was going on and download their documents to pass on. Would you care to see what your BA "friends" REALLY think of you, Walter? I warned you. You need esteem even if false.
> > >  
> > >  
> > >  
> > >
> > > --- On Tue, 9/29/09, gualterus_graecus <waltms1@> wrote:
> > >
> > >
> > > From: gualterus_graecus <waltms1@>
> > > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > > To: Nova-Roma@yahoogroups.com
> > > Date: Tuesday, September 29, 2009, 2:12 AM
> > >
> > >
> > >  
> > >
> > >
> > >
> > >
> > > LOL, "Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance."? You surely have quite an imagination there, but your threats here, just as those that were in your email a week ago don't interest me. I don't need your "Warnings" any more than I need a rash on my underside. And "unintersted or incapable" of a response? Maybe you didn't get my email response a week ago after you sent me your rambling jumble of threats couched in rhetoric of friendship.
> > >
> > > Since you have felt compelled to utter your threats again, this time publicly, because you didn't like what I said about IE studies and made a passing quip about your expertise in NT studies, I no longer feel compelled to entertain and engage your rather mediocre and methodologically flawed arguments on this list. You can thank yourself for sinking this discussion because your ego is apparently too big to allow room for a skin to protect you from glancing jokes and insults (as I and others have had to do multiple times coming from you).
> > >
> > > -Gualterus
> > >
> > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > >
> > > > Salve,
> > > > Let me again warn you against a graduate student ego that some will pet to therir own purposes like the BA. I have shown verifiable bona fides to members of NR. My Ph.D is in philosophy. Do not make the mistake that that excludes as much training in classics or ancient religions as you seem to fancy yourself having. I am just short of a second Ph.D by a dissertation in history of religion. When I was in graduate studies for both, religious studies turned into a field of social and behavioral science in the US. So, I choice philosophy. You seem unable to keep up in the higher criticism debate so I wonder about what you are really able to do and how long you have been a graduate student. We've had graduate students who remained such for 30 years or more because they just could not make the grade to advance to the Ph.D level. Since there is an extremely tight job market, take care you make no enemies, Graecus. If you wonder about publications, both my
> > > > education and subsequent professional advancement, tenure, has been dependent upon a very common route aside from publication: (1) service to the intelligence community, and (2) scientific research oversight, (3) federal grant money. These are three ways to tenure or equivalent and intel paid my my through college at the undergraduate and masters level. Your BA comments will get you none of those options. They were forwarded to others outside NR. I tried to warn you privately. You enjoy the attention of the BA. Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance.
> > > >
> > > > Now, I have offered you an olive branch in terms of NT historical-textual criticism. You seem to be unintersted or incapable of response. I offered it again publically today. You have yet to specify exactly your field graduate student. What is your AOS/AOE and what specifically is your AOC? Saying what is "within your purview" cuts no professional ice. Given the job market, can you afford such egoism?
> > > >  
> > > >
> > > > --- On Tue, 9/29/09, A. Sempronius Regulus <asempronius. regulus@ ..> wrote:
> > > >
> > > >
> > > > From: A. Sempronius Regulus <asempronius. regulus@ ..>
> > > > Subject: Re: [Nova-Roma] Re: Early Christian Syncretism 1
> > > > To: Nova-Roma@yahoogrou ps.com
> > > > Date: Tuesday, September 29, 2009, 12:17 AM
> > > >
> > > >
> > > >  
> > > >
> > > >
> > > >
> > > >
> > > >
> > > >
> > > >
> > > >
> > > > Salve Graecus,
> > > > Allow me a couple of days to compose a position post of where I stand on a number of issues and how I see the current state of academia in terms of historical textual critical analyses of early Christian writings and origins. I get the feeling we are spending way too much time misunderstanding and not having a meeting of minds. The post I plan may appear to challenge you but its is in terms of query. Basically, I will share my autobiography in terms of textual criticism studies, which will be mainly my take on the history of such studies in my professional lifetime, in the hope you will share where you are coming from. Do you think that would be productive between the two of us? I feel frustrated.
> > > > Do you feel the same?
> > > > Vale,
> > > > ASR
> > > >
> > > > --- On Mon, 9/28/09, gualterus_graecus <waltms1@yahoo. com> wrote:
> > > >
> > > >
> > > > From: gualterus_graecus <waltms1@yahoo. com>
> > > > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > > > To: Nova-Roma@yahoogrou ps.com
> > > > Date: Monday, September 28, 2009, 2:44 AM
> > > >
> > > >
> > > >  
> > > >
> > > > Salve,
> > > >
> > > > You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
> > > >
> > > > Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.
> > > >
> > > > First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from
> > > different
> > > > religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
> > > >
> > > > Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and
> > > > theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
> > > >
> > > > The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
> > > >
> > > > Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
> > > >
> > > > Vale,
> > > >
> > > > Gualterus
> > > >
> > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > >
> > > > > Salvete Omnes,
> > > > >  
> > > > > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> > > > >  
> > > > > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> > > > >  
> > > > > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> > > > >  
> > > > > "I shall sing of Attis, son of Rhea,
> > > > > not with the clang of bells nor with the flute,
> > > > > nor with the bellowing of the Kouretes of Ida,
> > > > > but I shall tune it to the muse of Phoebus's lyre.
> > > > > All hail, all hail - as Pan, as Bacchus,
> > > > > as shepherd of the shining stars.
> > > > >  
> > > > > Whether you are the offspring of Kronos,
> > > > > or the blessed child of Zeus or great Rhea,
> > > > > hail to you, Attis, at whose name Rhea looks down.
> > > > > Assyrians call you thrice-lamented Adonis;
> > > > > all Egypt, Osiris;
> > > > > Greek wisdom, the heavenly crescent moon;
> > > > > Samothracians, venerable Adamas;
> > > > > people of Haimos, corybant;
> > > > > Phyrgians, sometimes Papas,
> > > > > sometimes corpse or god or sterile
> > > > > or goatherd or harvested green sheaf
> > > > > or flute player whom the fertile almond brought forth."
> > > > >  
> > > > > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> > > > >  
> > > > > There is more to come.
> > > > >  
> > > > > Valete,
> > > > > A. Sempronius Regulus
> > > > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70647 From: rory12001 Date: 2009-09-29
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
Hmm Gualtere;
so you just admitted you don't want free speech nor do you believe in it in the Back Alley.

Now that's an admission. I had a discussion;-)
Maior


>
> Free speech? I don't believe in it in private venues, and it's not a Roman virtue anyway. And I made my comment on the BA because I was asked on the BA. Had I been asked here, I'd have given my opinion here. And thank you for basically admitting you were the one forwarding emails.
>
> -Gualterus
>
> --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> > Salve Gualtere;
> > underhanded? You are the one trying to get me kicked out of the BA. I guess free speech means not being found out when you insult someone behind his back.
> > Maior
> >
> >
> > But, carry on on with your rambling posts of pretended expertise in NT studies and under-handed attempts at causing trouble for me and for others.
> > >
> >
> >
> > > -Gualterus
> > >
> > > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > > >
> > > > I'm sorry you decline to reply. I will post anyway. You also did not reply to the Burton Mack quote. Interesting. You did not reply to several posts with bibliographical references from established authorities in the field of NT studies. Interesting. You preferred to respond to Maior. Interesting. You also did not reply to my private friendly email. Interesting and a shame. Some here suspect you are really a Christian mole. I actually defended you saying you were not.
> > > >  
> > > > I wil continue to post; you will do whatever you will do. Let's hope it is with more integrity than your pals Cato or Sulla. BTW, [I saved the emails] when Poplicola invited me to join a "professional organization" to improve the academic standards of NR, I asked whether you were a member or invited because I had high hopes for you. Poplicola, Cato, and Sulla answered in scorn no you were NOT invited and would NOT be a member. When I asked who then were members and why not you, the reply was a better sort than you, who was a too meddlesome and too detail oriented ivory tower twit-type, was needed. I stayed long enough to find out what was going on and download their documents to pass on. Would you care to see what your BA "friends" REALLY think of you, Walter? I warned you. You need esteem even if false.
> > > >  
> > > >  
> > > >  
> > > >
> > > > --- On Tue, 9/29/09, gualterus_graecus <waltms1@> wrote:
> > > >
> > > >
> > > > From: gualterus_graecus <waltms1@>
> > > > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > > > To: Nova-Roma@yahoogroups.com
> > > > Date: Tuesday, September 29, 2009, 2:12 AM
> > > >
> > > >
> > > >  
> > > >
> > > >
> > > >
> > > >
> > > > LOL, "Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance."? You surely have quite an imagination there, but your threats here, just as those that were in your email a week ago don't interest me. I don't need your "Warnings" any more than I need a rash on my underside. And "unintersted or incapable" of a response? Maybe you didn't get my email response a week ago after you sent me your rambling jumble of threats couched in rhetoric of friendship.
> > > >
> > > > Since you have felt compelled to utter your threats again, this time publicly, because you didn't like what I said about IE studies and made a passing quip about your expertise in NT studies, I no longer feel compelled to entertain and engage your rather mediocre and methodologically flawed arguments on this list. You can thank yourself for sinking this discussion because your ego is apparently too big to allow room for a skin to protect you from glancing jokes and insults (as I and others have had to do multiple times coming from you).
> > > >
> > > > -Gualterus
> > > >
> > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > >
> > > > > Salve,
> > > > > Let me again warn you against a graduate student ego that some will pet to therir own purposes like the BA. I have shown verifiable bona fides to members of NR. My Ph.D is in philosophy. Do not make the mistake that that excludes as much training in classics or ancient religions as you seem to fancy yourself having. I am just short of a second Ph.D by a dissertation in history of religion. When I was in graduate studies for both, religious studies turned into a field of social and behavioral science in the US. So, I choice philosophy. You seem unable to keep up in the higher criticism debate so I wonder about what you are really able to do and how long you have been a graduate student. We've had graduate students who remained such for 30 years or more because they just could not make the grade to advance to the Ph.D level. Since there is an extremely tight job market, take care you make no enemies, Graecus. If you wonder about publications, both my
> > > > > education and subsequent professional advancement, tenure, has been dependent upon a very common route aside from publication: (1) service to the intelligence community, and (2) scientific research oversight, (3) federal grant money. These are three ways to tenure or equivalent and intel paid my my through college at the undergraduate and masters level. Your BA comments will get you none of those options. They were forwarded to others outside NR. I tried to warn you privately. You enjoy the attention of the BA. Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance.
> > > > >
> > > > > Now, I have offered you an olive branch in terms of NT historical-textual criticism. You seem to be unintersted or incapable of response. I offered it again publically today. You have yet to specify exactly your field graduate student. What is your AOS/AOE and what specifically is your AOC? Saying what is "within your purview" cuts no professional ice. Given the job market, can you afford such egoism?
> > > > >  
> > > > >
> > > > > --- On Tue, 9/29/09, A. Sempronius Regulus <asempronius. regulus@ ..> wrote:
> > > > >
> > > > >
> > > > > From: A. Sempronius Regulus <asempronius. regulus@ ..>
> > > > > Subject: Re: [Nova-Roma] Re: Early Christian Syncretism 1
> > > > > To: Nova-Roma@yahoogrou ps.com
> > > > > Date: Tuesday, September 29, 2009, 12:17 AM
> > > > >
> > > > >
> > > > >  
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > >
> > > > > Salve Graecus,
> > > > > Allow me a couple of days to compose a position post of where I stand on a number of issues and how I see the current state of academia in terms of historical textual critical analyses of early Christian writings and origins. I get the feeling we are spending way too much time misunderstanding and not having a meeting of minds. The post I plan may appear to challenge you but its is in terms of query. Basically, I will share my autobiography in terms of textual criticism studies, which will be mainly my take on the history of such studies in my professional lifetime, in the hope you will share where you are coming from. Do you think that would be productive between the two of us? I feel frustrated.
> > > > > Do you feel the same?
> > > > > Vale,
> > > > > ASR
> > > > >
> > > > > --- On Mon, 9/28/09, gualterus_graecus <waltms1@yahoo. com> wrote:
> > > > >
> > > > >
> > > > > From: gualterus_graecus <waltms1@yahoo. com>
> > > > > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > > > > To: Nova-Roma@yahoogrou ps.com
> > > > > Date: Monday, September 28, 2009, 2:44 AM
> > > > >
> > > > >
> > > > >  
> > > > >
> > > > > Salve,
> > > > >
> > > > > You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
> > > > >
> > > > > Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.
> > > > >
> > > > > First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from
> > > > different
> > > > > religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
> > > > >
> > > > > Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and
> > > > > theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
> > > > >
> > > > > The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
> > > > >
> > > > > Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
> > > > >
> > > > > Vale,
> > > > >
> > > > > Gualterus
> > > > >
> > > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > > >
> > > > > > Salvete Omnes,
> > > > > >  
> > > > > > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> > > > > >  
> > > > > > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> > > > > >  
> > > > > > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> > > > > >  
> > > > > > "I shall sing of Attis, son of Rhea,
> > > > > > not with the clang of bells nor with the flute,
> > > > > > nor with the bellowing of the Kouretes of Ida,
> > > > > > but I shall tune it to the muse of Phoebus's lyre.
> > > > > > All hail, all hail - as Pan, as Bacchus,
> > > > > > as shepherd of the shining stars.
> > > > > >  
> > > > > > Whether you are the offspring of Kronos,
> > > > > > or the blessed child of Zeus or great Rhea,
> > > > > > hail to you, Attis, at whose name Rhea looks down.
> > > > > > Assyrians call you thrice-lamented Adonis;
> > > > > > all Egypt, Osiris;
> > > > > > Greek wisdom, the heavenly crescent moon;
> > > > > > Samothracians, venerable Adamas;
> > > > > > people of Haimos, corybant;
> > > > > > Phyrgians, sometimes Papas,
> > > > > > sometimes corpse or god or sterile
> > > > > > or goatherd or harvested green sheaf
> > > > > > or flute player whom the fertile almond brought forth."
> > > > > >  
> > > > > > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> > > > > >  
> > > > > > There is more to come.
> > > > > >  
> > > > > > Valete,
> > > > > > A. Sempronius Regulus
> > > > > >
> > > > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70648 From: gualterus_graecus Date: 2009-09-29
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
Right, because free speech leaves an opening for trolls like you who are on there only to post nonsense and dig up dirt. It's dishonorable and tiring.

-Gualterus

--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Hmm Gualtere;
> so you just admitted you don't want free speech nor do you believe in it in the Back Alley.
>
> Now that's an admission. I had a discussion;-)
> Maior
>
>
> >
> > Free speech? I don't believe in it in private venues, and it's not a Roman virtue anyway. And I made my comment on the BA because I was asked on the BA. Had I been asked here, I'd have given my opinion here. And thank you for basically admitting you were the one forwarding emails.
> >
> > -Gualterus
> >
> > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > >
> > > Salve Gualtere;
> > > underhanded? You are the one trying to get me kicked out of the BA. I guess free speech means not being found out when you insult someone behind his back.
> > > Maior
> > >
> > >
> > > But, carry on on with your rambling posts of pretended expertise in NT studies and under-handed attempts at causing trouble for me and for others.
> > > >
> > >
> > >
> > > > -Gualterus
> > > >
> > > > --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > > > >
> > > > > I'm sorry you decline to reply. I will post anyway. You also did not reply to the Burton Mack quote. Interesting. You did not reply to several posts with bibliographical references from established authorities in the field of NT studies. Interesting. You preferred to respond to Maior. Interesting. You also did not reply to my private friendly email. Interesting and a shame. Some here suspect you are really a Christian mole. I actually defended you saying you were not.
> > > > >  
> > > > > I wil continue to post; you will do whatever you will do. Let's hope it is with more integrity than your pals Cato or Sulla. BTW, [I saved the emails] when Poplicola invited me to join a "professional organization" to improve the academic standards of NR, I asked whether you were a member or invited because I had high hopes for you. Poplicola, Cato, and Sulla answered in scorn no you were NOT invited and would NOT be a member. When I asked who then were members and why not you, the reply was a better sort than you, who was a too meddlesome and too detail oriented ivory tower twit-type, was needed. I stayed long enough to find out what was going on and download their documents to pass on. Would you care to see what your BA "friends" REALLY think of you, Walter? I warned you. You need esteem even if false.
> > > > >  
> > > > >  
> > > > >  
> > > > >
> > > > > --- On Tue, 9/29/09, gualterus_graecus <waltms1@> wrote:
> > > > >
> > > > >
> > > > > From: gualterus_graecus <waltms1@>
> > > > > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > > > > To: Nova-Roma@yahoogroups.com
> > > > > Date: Tuesday, September 29, 2009, 2:12 AM
> > > > >
> > > > >
> > > > >  
> > > > >
> > > > >
> > > > >
> > > > >
> > > > > LOL, "Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance."? You surely have quite an imagination there, but your threats here, just as those that were in your email a week ago don't interest me. I don't need your "Warnings" any more than I need a rash on my underside. And "unintersted or incapable" of a response? Maybe you didn't get my email response a week ago after you sent me your rambling jumble of threats couched in rhetoric of friendship.
> > > > >
> > > > > Since you have felt compelled to utter your threats again, this time publicly, because you didn't like what I said about IE studies and made a passing quip about your expertise in NT studies, I no longer feel compelled to entertain and engage your rather mediocre and methodologically flawed arguments on this list. You can thank yourself for sinking this discussion because your ego is apparently too big to allow room for a skin to protect you from glancing jokes and insults (as I and others have had to do multiple times coming from you).
> > > > >
> > > > > -Gualterus
> > > > >
> > > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > > >
> > > > > > Salve,
> > > > > > Let me again warn you against a graduate student ego that some will pet to therir own purposes like the BA. I have shown verifiable bona fides to members of NR. My Ph.D is in philosophy. Do not make the mistake that that excludes as much training in classics or ancient religions as you seem to fancy yourself having. I am just short of a second Ph.D by a dissertation in history of religion. When I was in graduate studies for both, religious studies turned into a field of social and behavioral science in the US. So, I choice philosophy. You seem unable to keep up in the higher criticism debate so I wonder about what you are really able to do and how long you have been a graduate student. We've had graduate students who remained such for 30 years or more because they just could not make the grade to advance to the Ph.D level. Since there is an extremely tight job market, take care you make no enemies, Graecus. If you wonder about publications, both my
> > > > > > education and subsequent professional advancement, tenure, has been dependent upon a very common route aside from publication: (1) service to the intelligence community, and (2) scientific research oversight, (3) federal grant money. These are three ways to tenure or equivalent and intel paid my my through college at the undergraduate and masters level. Your BA comments will get you none of those options. They were forwarded to others outside NR. I tried to warn you privately. You enjoy the attention of the BA. Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance.
> > > > > >
> > > > > > Now, I have offered you an olive branch in terms of NT historical-textual criticism. You seem to be unintersted or incapable of response. I offered it again publically today. You have yet to specify exactly your field graduate student. What is your AOS/AOE and what specifically is your AOC? Saying what is "within your purview" cuts no professional ice. Given the job market, can you afford such egoism?
> > > > > >  
> > > > > >
> > > > > > --- On Tue, 9/29/09, A. Sempronius Regulus <asempronius. regulus@ ..> wrote:
> > > > > >
> > > > > >
> > > > > > From: A. Sempronius Regulus <asempronius. regulus@ ..>
> > > > > > Subject: Re: [Nova-Roma] Re: Early Christian Syncretism 1
> > > > > > To: Nova-Roma@yahoogrou ps.com
> > > > > > Date: Tuesday, September 29, 2009, 12:17 AM
> > > > > >
> > > > > >
> > > > > >  
> > > > > >
> > > > > >
> > > > > >
> > > > > >
> > > > > >
> > > > > >
> > > > > >
> > > > > >
> > > > > > Salve Graecus,
> > > > > > Allow me a couple of days to compose a position post of where I stand on a number of issues and how I see the current state of academia in terms of historical textual critical analyses of early Christian writings and origins. I get the feeling we are spending way too much time misunderstanding and not having a meeting of minds. The post I plan may appear to challenge you but its is in terms of query. Basically, I will share my autobiography in terms of textual criticism studies, which will be mainly my take on the history of such studies in my professional lifetime, in the hope you will share where you are coming from. Do you think that would be productive between the two of us? I feel frustrated.
> > > > > > Do you feel the same?
> > > > > > Vale,
> > > > > > ASR
> > > > > >
> > > > > > --- On Mon, 9/28/09, gualterus_graecus <waltms1@yahoo. com> wrote:
> > > > > >
> > > > > >
> > > > > > From: gualterus_graecus <waltms1@yahoo. com>
> > > > > > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > > > > > To: Nova-Roma@yahoogrou ps.com
> > > > > > Date: Monday, September 28, 2009, 2:44 AM
> > > > > >
> > > > > >
> > > > > >  
> > > > > >
> > > > > > Salve,
> > > > > >
> > > > > > You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
> > > > > >
> > > > > > Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.
> > > > > >
> > > > > > First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from
> > > > > different
> > > > > > religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
> > > > > >
> > > > > > Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and
> > > > > > theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
> > > > > >
> > > > > > The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
> > > > > >
> > > > > > Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
> > > > > >
> > > > > > Vale,
> > > > > >
> > > > > > Gualterus
> > > > > >
> > > > > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > > > > >
> > > > > > > Salvete Omnes,
> > > > > > >  
> > > > > > > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> > > > > > >  
> > > > > > > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> > > > > > >  
> > > > > > > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> > > > > > >  
> > > > > > > "I shall sing of Attis, son of Rhea,
> > > > > > > not with the clang of bells nor with the flute,
> > > > > > > nor with the bellowing of the Kouretes of Ida,
> > > > > > > but I shall tune it to the muse of Phoebus's lyre.
> > > > > > > All hail, all hail - as Pan, as Bacchus,
> > > > > > > as shepherd of the shining stars.
> > > > > > >  
> > > > > > > Whether you are the offspring of Kronos,
> > > > > > > or the blessed child of Zeus or great Rhea,
> > > > > > > hail to you, Attis, at whose name Rhea looks down.
> > > > > > > Assyrians call you thrice-lamented Adonis;
> > > > > > > all Egypt, Osiris;
> > > > > > > Greek wisdom, the heavenly crescent moon;
> > > > > > > Samothracians, venerable Adamas;
> > > > > > > people of Haimos, corybant;
> > > > > > > Phyrgians, sometimes Papas,
> > > > > > > sometimes corpse or god or sterile
> > > > > > > or goatherd or harvested green sheaf
> > > > > > > or flute player whom the fertile almond brought forth."
> > > > > > >  
> > > > > > > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> > > > > > >  
> > > > > > > There is more to come.
> > > > > > >  
> > > > > > > Valete,
> > > > > > > A. Sempronius Regulus
> > > > > > >
> > > > > >
> > > > >
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70649 From: Robert Date: 2009-09-29
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
Yo Regulus,

You can leave me out of your diatribe. I rarely, RARELY post on the ML and for that matter read the ML. I focus on the most active email list in Nova Roma. The Back Alley! The fun list, the free list (unless you start breaking the FEW rules that have been implemented at the suggestion of the membership.)

Go and talk about your cock, or levitation or leprechauns elsewhere unless you did come up with objective proof of levitation that was asked of you.

Vale,

Sulla

--- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@...> wrote:
>
> I'm sorry you decline to reply. I will post anyway. You also did not reply to the Burton Mack quote. Interesting. You did not reply to several posts with bibliographical references from established authorities in the field of NT studies. Interesting. You preferred to respond to Maior. Interesting. You also did not reply to my private friendly email. Interesting and a shame. Some here suspect you are really a Christian mole. I actually defended you saying you were not.
>  
> I wil continue to post; you will do whatever you will do. Let's hope it is with more integrity than your pals Cato or Sulla. BTW, [I saved the emails] when Poplicola invited me to join a "professional organization" to improve the academic standards of NR, I asked whether you were a member or invited because I had high hopes for you. Poplicola, Cato, and Sulla answered in scorn no you were NOT invited and would NOT be a member. When I asked who then were members and why not you, the reply was a better sort than you, who was a too meddlesome and too detail oriented ivory tower twit-type, was needed. I stayed long enough to find out what was going on and download their documents to pass on. Would you care to see what your BA "friends" REALLY think of you, Walter? I warned you. You need esteem even if false.
>  
>  
>  
>
> --- On Tue, 9/29/09, gualterus_graecus <waltms1@...> wrote:
>
>
> From: gualterus_graecus <waltms1@...>
> Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> To: Nova-Roma@yahoogroups.com
> Date: Tuesday, September 29, 2009, 2:12 AM
>
>
>  
>
>
>
>
> LOL, "Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance."? You surely have quite an imagination there, but your threats here, just as those that were in your email a week ago don't interest me. I don't need your "Warnings" any more than I need a rash on my underside. And "unintersted or incapable" of a response? Maybe you didn't get my email response a week ago after you sent me your rambling jumble of threats couched in rhetoric of friendship.
>
> Since you have felt compelled to utter your threats again, this time publicly, because you didn't like what I said about IE studies and made a passing quip about your expertise in NT studies, I no longer feel compelled to entertain and engage your rather mediocre and methodologically flawed arguments on this list. You can thank yourself for sinking this discussion because your ego is apparently too big to allow room for a skin to protect you from glancing jokes and insults (as I and others have had to do multiple times coming from you).
>
> -Gualterus
>
> --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> >
> > Salve,
> > Let me again warn you against a graduate student ego that some will pet to therir own purposes like the BA. I have shown verifiable bona fides to members of NR. My Ph.D is in philosophy. Do not make the mistake that that excludes as much training in classics or ancient religions as you seem to fancy yourself having. I am just short of a second Ph.D by a dissertation in history of religion. When I was in graduate studies for both, religious studies turned into a field of social and behavioral science in the US. So, I choice philosophy. You seem unable to keep up in the higher criticism debate so I wonder about what you are really able to do and how long you have been a graduate student. We've had graduate students who remained such for 30 years or more because they just could not make the grade to advance to the Ph.D level. Since there is an extremely tight job market, take care you make no enemies, Graecus. If you wonder about publications, both my
> > education and subsequent professional advancement, tenure, has been dependent upon a very common route aside from publication: (1) service to the intelligence community, and (2) scientific research oversight, (3) federal grant money. These are three ways to tenure or equivalent and intel paid my my through college at the undergraduate and masters level. Your BA comments will get you none of those options. They were forwarded to others outside NR. I tried to warn you privately. You enjoy the attention of the BA. Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance.
> >
> > Now, I have offered you an olive branch in terms of NT historical-textual criticism. You seem to be unintersted or incapable of response. I offered it again publically today. You have yet to specify exactly your field graduate student. What is your AOS/AOE and what specifically is your AOC? Saying what is "within your purview" cuts no professional ice. Given the job market, can you afford such egoism?
> >  
> >
> > --- On Tue, 9/29/09, A. Sempronius Regulus <asempronius. regulus@ ..> wrote:
> >
> >
> > From: A. Sempronius Regulus <asempronius. regulus@ ..>
> > Subject: Re: [Nova-Roma] Re: Early Christian Syncretism 1
> > To: Nova-Roma@yahoogrou ps.com
> > Date: Tuesday, September 29, 2009, 12:17 AM
> >
> >
> >  
> >
> >
> >
> >
> >
> >
> >
> >
> > Salve Graecus,
> > Allow me a couple of days to compose a position post of where I stand on a number of issues and how I see the current state of academia in terms of historical textual critical analyses of early Christian writings and origins. I get the feeling we are spending way too much time misunderstanding and not having a meeting of minds. The post I plan may appear to challenge you but its is in terms of query. Basically, I will share my autobiography in terms of textual criticism studies, which will be mainly my take on the history of such studies in my professional lifetime, in the hope you will share where you are coming from. Do you think that would be productive between the two of us? I feel frustrated.
> > Do you feel the same?
> > Vale,
> > ASR
> >
> > --- On Mon, 9/28/09, gualterus_graecus <waltms1@yahoo. com> wrote:
> >
> >
> > From: gualterus_graecus <waltms1@yahoo. com>
> > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > To: Nova-Roma@yahoogrou ps.com
> > Date: Monday, September 28, 2009, 2:44 AM
> >
> >
> >  
> >
> > Salve,
> >
> > You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
> >
> > Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.
> >
> > First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from
> different
> > religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
> >
> > Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and
> > theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
> >
> > The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
> >
> > Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
> >
> > Vale,
> >
> > Gualterus
> >
> > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > >
> > > Salvete Omnes,
> > >  
> > > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> > >  
> > > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> > >  
> > > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> > >  
> > > "I shall sing of Attis, son of Rhea,
> > > not with the clang of bells nor with the flute,
> > > nor with the bellowing of the Kouretes of Ida,
> > > but I shall tune it to the muse of Phoebus's lyre.
> > > All hail, all hail - as Pan, as Bacchus,
> > > as shepherd of the shining stars.
> > >  
> > > Whether you are the offspring of Kronos,
> > > or the blessed child of Zeus or great Rhea,
> > > hail to you, Attis, at whose name Rhea looks down.
> > > Assyrians call you thrice-lamented Adonis;
> > > all Egypt, Osiris;
> > > Greek wisdom, the heavenly crescent moon;
> > > Samothracians, venerable Adamas;
> > > people of Haimos, corybant;
> > > Phyrgians, sometimes Papas,
> > > sometimes corpse or god or sterile
> > > or goatherd or harvested green sheaf
> > > or flute player whom the fertile almond brought forth."
> > >  
> > > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> > >  
> > > There is more to come.
> > >  
> > > Valete,
> > > A. Sempronius Regulus
> > >
> >
>
Group: Nova-Roma Message: 70650 From: rory12001 Date: 2009-09-29
Subject: Walter SRe: [Nova-Roma] Re: Early Christian Syncretism 1
-Salve;
well you seem to want to throw me out on charges that I violated your rules with no evidence whatsoever.

Gualterus doesn't believe in free speech. So either the BA can handle free speech, as I don't agree with you most of the time; or you can't.
Maior
>
> Yo Regulus,
>
> You can leave me out of your diatribe. I rarely, RARELY post on the ML and for that matter read the ML. I focus on the most active email list in Nova Roma. The Back Alley! The fun list, the free list (unless you start breaking the FEW rules that have been implemented at the suggestion of the membership.)
>
> Go and talk about your cock, or levitation or leprechauns elsewhere unless you did come up with objective proof of levitation that was asked of you.
>
> Vale,
>
> Sulla
>
> --- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> >
> > I'm sorry you decline to reply. I will post anyway. You also did not reply to the Burton Mack quote. Interesting. You did not reply to several posts with bibliographical references from established authorities in the field of NT studies. Interesting. You preferred to respond to Maior. Interesting. You also did not reply to my private friendly email. Interesting and a shame. Some here suspect you are really a Christian mole. I actually defended you saying you were not.
> >  
> > I wil continue to post; you will do whatever you will do. Let's hope it is with more integrity than your pals Cato or Sulla. BTW, [I saved the emails] when Poplicola invited me to join a "professional organization" to improve the academic standards of NR, I asked whether you were a member or invited because I had high hopes for you. Poplicola, Cato, and Sulla answered in scorn no you were NOT invited and would NOT be a member. When I asked who then were members and why not you, the reply was a better sort than you, who was a too meddlesome and too detail oriented ivory tower twit-type, was needed. I stayed long enough to find out what was going on and download their documents to pass on. Would you care to see what your BA "friends" REALLY think of you, Walter? I warned you. You need esteem even if false.
> >  
> >  
> >  
> >
> > --- On Tue, 9/29/09, gualterus_graecus <waltms1@> wrote:
> >
> >
> > From: gualterus_graecus <waltms1@>
> > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > To: Nova-Roma@yahoogroups.com
> > Date: Tuesday, September 29, 2009, 2:12 AM
> >
> >
> >  
> >
> >
> >
> >
> > LOL, "Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance."? You surely have quite an imagination there, but your threats here, just as those that were in your email a week ago don't interest me. I don't need your "Warnings" any more than I need a rash on my underside. And "unintersted or incapable" of a response? Maybe you didn't get my email response a week ago after you sent me your rambling jumble of threats couched in rhetoric of friendship.
> >
> > Since you have felt compelled to utter your threats again, this time publicly, because you didn't like what I said about IE studies and made a passing quip about your expertise in NT studies, I no longer feel compelled to entertain and engage your rather mediocre and methodologically flawed arguments on this list. You can thank yourself for sinking this discussion because your ego is apparently too big to allow room for a skin to protect you from glancing jokes and insults (as I and others have had to do multiple times coming from you).
> >
> > -Gualterus
> >
> > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > >
> > > Salve,
> > > Let me again warn you against a graduate student ego that some will pet to therir own purposes like the BA. I have shown verifiable bona fides to members of NR. My Ph.D is in philosophy. Do not make the mistake that that excludes as much training in classics or ancient religions as you seem to fancy yourself having. I am just short of a second Ph.D by a dissertation in history of religion. When I was in graduate studies for both, religious studies turned into a field of social and behavioral science in the US. So, I choice philosophy. You seem unable to keep up in the higher criticism debate so I wonder about what you are really able to do and how long you have been a graduate student. We've had graduate students who remained such for 30 years or more because they just could not make the grade to advance to the Ph.D level. Since there is an extremely tight job market, take care you make no enemies, Graecus. If you wonder about publications, both my
> > > education and subsequent professional advancement, tenure, has been dependent upon a very common route aside from publication: (1) service to the intelligence community, and (2) scientific research oversight, (3) federal grant money. These are three ways to tenure or equivalent and intel paid my my through college at the undergraduate and masters level. Your BA comments will get you none of those options. They were forwarded to others outside NR. I tried to warn you privately. You enjoy the attention of the BA. Macro-world, you professionally killed yourself jobwise. Stupid, stupid, stupid. I warned you in advance.
> > >
> > > Now, I have offered you an olive branch in terms of NT historical-textual criticism. You seem to be unintersted or incapable of response. I offered it again publically today. You have yet to specify exactly your field graduate student. What is your AOS/AOE and what specifically is your AOC? Saying what is "within your purview" cuts no professional ice. Given the job market, can you afford such egoism?
> > >  
> > >
> > > --- On Tue, 9/29/09, A. Sempronius Regulus <asempronius. regulus@ ..> wrote:
> > >
> > >
> > > From: A. Sempronius Regulus <asempronius. regulus@ ..>
> > > Subject: Re: [Nova-Roma] Re: Early Christian Syncretism 1
> > > To: Nova-Roma@yahoogrou ps.com
> > > Date: Tuesday, September 29, 2009, 12:17 AM
> > >
> > >
> > >  
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > >
> > > Salve Graecus,
> > > Allow me a couple of days to compose a position post of where I stand on a number of issues and how I see the current state of academia in terms of historical textual critical analyses of early Christian writings and origins. I get the feeling we are spending way too much time misunderstanding and not having a meeting of minds. The post I plan may appear to challenge you but its is in terms of query. Basically, I will share my autobiography in terms of textual criticism studies, which will be mainly my take on the history of such studies in my professional lifetime, in the hope you will share where you are coming from. Do you think that would be productive between the two of us? I feel frustrated.
> > > Do you feel the same?
> > > Vale,
> > > ASR
> > >
> > > --- On Mon, 9/28/09, gualterus_graecus <waltms1@yahoo. com> wrote:
> > >
> > >
> > > From: gualterus_graecus <waltms1@yahoo. com>
> > > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > > To: Nova-Roma@yahoogrou ps.com
> > > Date: Monday, September 28, 2009, 2:44 AM
> > >
> > >
> > >  
> > >
> > > Salve,
> > >
> > > You have grotesquely distorted my position on matters to such a degree that your presentation of the Naassene evidence is quite irrelevant to the position I hold. (1) I never claimed that the mysteries, in fact, borrowed from Christianity but instead stated that, methodologically, one cannot assume that they never did since chronology does not rule it out. (2) I never stated that there is no evidence for the mysteries dating prior to the fourth century, but that *most* of the textual evidence is fourth century or later. Your distortion of my position is not appreciated and does not speak well of you.
> > >
> > > Now, as regards the Attis hymn and the Naassenes, the argument that it is evidence of Christian borrowing flounders on a fundamental methodologically error: you are operating on the a prior assumption that when a text contains Christian and non-Christian elements, the direction of influence must be non-Christian- >Christian.
> > >
> > > First of all, the material on the Naassenes in Hippolytus 5.7-11 is of two types: (1) Hippolytus' own speculations and analyses (5.1-7, 5.9.10-5.11) and (2) extensive quotations from a Naassene "sermon" which ends with the two Attis hymns (5.7.2-5.9.9) . The so-called Naassene sermon is a lengthy exegesis of the two hymns at the end, explaining how Naassene theology can even be found in the Attis cult. Therefore, the actual views presupposed by the hymns should not be assumed to carry over to Naassene cosmology (Lancellotti, _Attis, Between Myth and History: King, Priest and God_ (2002) 119-125). The Naassene theology is a classic gnostic view applying a tripartite division onto the cosmos (Lancellotti, _The Naassenes_ (2000) 75-86), and has nothing to do with the religious suppositions behind the elements of other religious traditions cited in the sermon. Lancellotti explains, "All the elements inserted into the Sermon, although they come from
> > different
> > > religious contexts, are at the service of the original ideological structure. The identification of various divine characters with Attis in the hymns at the end of the Sermon was the presupposition which authorized the Naassenes, once Attis had been identified with the divine intermediary principle, to consider them as so many epiphanies of the same principle who in turn was identified with Christ" (2000, 58). So, in what sense are any of these elements "borrowed"? They are nothing more than objects of a sophisticated translatio, digging up gnostic ideology in various religious traditions, reinterpreting them to fit their own suppositions and not adopting the conceptual structures from within those foreign systems. This no more "borrowing" here than in the act of translating Greek divine names to Latin ones.
> > >
> > > Secondly, the notion of borrowing suggests that the what is identified as borrowed is somehow, chronologically, ideologically or conceptually secondary to some prior system. Since the Naassene system shares nothing with first century Christian systems (Jewish or Pauline), there is no *prior* Christian system that provides the core for Naassene beliefs. On the contrary, its core is a gnostic system that finds roots in platonizing Judaism. The view that a variety of hellenistic Judaism is the root of all gnostic systems has become increasingly popular following the Nag Hammadi discovery(Wilson, "Gnostic Origins Again" VC 11.2 (1957) 93-110; Quispel, "Gnosticism and the New Testament" VC 19.2 (1965) 65-85; Menard, "Normative Self-Definition in Gnosticism" in Sanders, _Jewish and Christian Self-Definition_ vol. 1 (1980) 134-150). Hermeticism, which also evinces significant hellenistic Jewish influence, has numerous points of similarity in cosmology and
> > > theology with gnostic systems (Quispel, "Hermes Trismegistus and the Origins of Gnosticism" VC 46.1 (1992) 1-19) which accounts for the cross-pollination that took place now and then between Christian, Gnostic and Hermetic systems. All three sprang from a form of hellenistic Judaism, but each with its own agenda and prior theological convictions.
> > >
> > > The upshot is that there are two possibilities here: either (1) one conceives of the Naassenes as "borrowing", even though their fundamental convictions are gnostic and alien to first century Christian thought, in which case they have "borrowed" not only Christian scripture and epithets, but also numerous elements from oriental mysteries, or (2) one recognizes that these foreign elements--including the Christian ones--are exploited and manipulated in the name of prior gnostic cosmological and theological convictions and so there is no "borrowing". But, under both scenarios,one can scarcely speak of Christians borrowing any more than, say, Egyptian syncretists who invoke Yahweh and Moses in their magical handbooks should be considered Jews, or Romans who equate Greek names with Roman gods should be considered adepts of Greek religion.
> > >
> > > Finally, whichever approach one takes, an important methodological caveat must be recognized, which is that no gnostic system can be convincingly dated prior to the second century CE, contrary to earlier popular theories of a pre-Christian gnosticism (Yamauchi, "The Apocalypse of Adam, Mithraism, and Pre-Christian Gnosticism" in _Acta Iranica_ (1978) 537-563; idem, "Pre-Christian Gnosticism in the Nag Hammadi Texts?" CH 48.2 (1979) 129-141), which means that any argument about earliest Christianity and Christian origins employing gnostic sources has to approach the matter very carefully and critically. If your only goal is to demonstrate that some folks somewhere at some time who called themselves Christians also borrowed foreign elements, then that's pretty easy to do, but has no impact on the debate whether Christianity originated as some sort of copycat (which is what I have been disputing here, starting with Piscinus' post).
> > >
> > > Vale,
> > >
> > > Gualterus
> > >
> > > --- In Nova-Roma@yahoogrou ps.com, "A. Sempronius Regulus" <asempronius. regulus@ ..> wrote:
> > > >
> > > > Salvete Omnes,
> > > >  
> > > > Contrary to Cato's and Graecus's claim that mysteries borrowed from Christianity, early Christian documents themselves show this to be false. Since Graecus has conceded that gnostic, pauline, and other early Christian writings and scriptures that did not make it into the New Testament are relevant to the question, here is one example discussed by Marvin Meyer, author of Ancient Mysteries: A sourcebook, and Griset Professor of Bible and Christian Studies at Chapman University and renowned as one of the foremost scholars of early Christian writings, gnosticism, and mystery religious working in the fild today.
> > > >  
> > > > He is discussing early Christian communities who participated in the pagan mystery religions and were syncretically assimilating their version of Christ to their active participation in the mysteries of Demeter and Kore, Dionysos, Great Mother and Attis, as well as Isis and Sarapis. One such second-century group (thus, Graecus's and Cato's claim there is no evidence of mysteries before the fourth century which is nuts) were the Naassene Christians. Here are two hymns that are dated to the second century after the textual and redaction critics evaluated its patristic source (see,Marcovich, Patrische Texte und Studien, 25; J.F. Henry in Haardt, ed., Gnosis: Character and Testimony, pp. 99-100; W. Barnstone and Meyer, 2003, 482-494).
> > > >  
> > > > Remember, this is an early second-century Christian hymn, cited from Barnstone/Meyer 2003 above.
> > > >  
> > > > "I shall sing of Attis, son of Rhea,
> > > > not with the clang of bells nor with the flute,
> > > > nor with the bellowing of the Kouretes of Ida,
> > > > but I shall tune it to the muse of Phoebus's lyre.
> > > > All hail, all hail - as Pan, as Bacchus,
> > > > as shepherd of the shining stars.
> > > >  
> > > > Whether you are the offspring of Kronos,
> > > > or the blessed child of Zeus or great Rhea,
> > > > hail to you, Attis, at whose name Rhea looks down.
> > > > Assyrians call you thrice-lamented Adonis;
> > > > all Egypt, Osiris;
> > > > Greek wisdom, the heavenly crescent moon;
> > > > Samothracians, venerable Adamas;
> > > > people of Haimos, corybant;
> > > > Phyrgians, sometimes Papas,
> > > > sometimes corpse or god or sterile
> > > > or goatherd or harvested green sheaf
> > > > or flute player whom the fertile almond brought forth."
> > > >  
> > > > Such much for the "Christians not borrowing from the mysteries but it is vice versa" theory as well as "mystery religions evidence dates exclusively to fourth century" theory as well that Cato and Graecus have propounded.
> > > >  
> > > > There is more to come.
> > > >  
> > > > Valete,
> > > > A. Sempronius Regulus
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70651 From: Kirsteen Wright Date: 2009-09-29
Subject: Re: Roman Statues Found in Blue Grotto Cave
On Mon, Sep 28, 2009 at 11:27 PM, Maxima Valeria Messallina <maximavaleriamessallina@...> wrote:


This article just appeared on the Yahoo home page today.
I thought it might be of interest.

That's amazing. I visited the cave about 30 years ago and it was one of the most beautiful experiences I've ever had.

Thank you for posting this.
Flavia Lucilla Merula
 
 
 




Group: Nova-Roma Message: 70652 From: Cato Date: 2009-09-29
Subject: a.d. III Kal. Oct.
Cato omnibus in foro SPD

Salvete omnes!

Hodiernus dies est ante diem III Kalendas Octobris; haec dies
comitialis est.

"In the belief that now that Pompey was out of his way there was no
longer any hostility left against him [Octavius], he spent some time in Egypt levying money and deciding the differences between Ptolemy and Cleopatra. Meanwhile other wars were being prepared against him.
Egypt revolted, and Pharnaces, just as soon as he had learned that
Pompey and Caesar were at variance, had began to lay claim to his
ancestral domain, since he hoped that they would waste a lot of time
in their quarrel and use up the Roman forces upon each other; 3 and
he now still went ahead with his plans, partly because he had once
made a beginning and partly because he learned that Caesar was far
away, and he actually seized many points before the other's arrival.
Meanwhile Cato and Scipio and the others who were of the same
p131mind with them set foot in Africa a struggle that was at once a
civil and a foreign war.

It came about in this way. Cato had been left behind at Dyrrachium by
Pompey to keep an eye out for any forces from Italy which might try
to cross over, and to repress the Parthini, in case they should begin
any disturbance. At first he carried on war with the latter, but
after Pompey's defeat he abandoned Epirus, and proceeding to Corcyra
with those of the same mind as himself, he there received the men who
had escaped from the battle and the rest who had the same sympathies.
Cicero and a few other senators had set out for Rome at once, but
the majority, including Labienus and Afranius, who had no hope in
Caesar,— the one because he had deserted him, and the other because
after having been pardoned by him he had again made war on him,— went
to Cato, put him at their head, and continued the war. Later
Octavius also joined them. After sailing into the Ionian Sea and
arresting Gaius Antonius, he had conquered several places, but could
not take Salonae, though he besieged it a very long time. For the
inhabitants, having Gabinius to assist them, vigorously repulsed him
and finally along with the women made a sortie and performed a
remarkable deed. The women let down their hair and robed themselves
in black garments, then taking torches and otherwise making their
appearance as terrifying as possible, they assaulted the camp of
the besiegers at midnight. They threw the outposts, who thought they
were spirits, into a panic, and then from all sides at once
hurled the fire within the palisade, and the men, following them,
slew many while they were in confusion and many who were still
asleep, promptly gained possession of the camp, and captured without
a blow the harbour in which Octavius was lying. They were not,
however, left in peace. For he escaped them somehow, gathered a force
again, and after defeating them in battle besieged them. Meanwhile,
as Gabinius had died of some disease, he gained control of the whole
sea in that vicinity, and by making descents upon the land ravaged
many districts. This lasted until the battle at Pharsalus, after
which his soldiers, as soon as a force sailed against them from
Brundisium, changed sides without even coming to blows with them.
Then, destitute of allies, Octavius retired to Corcyra." - Cassius
Dio, "Roman History" XLII.9-10

Valete bene!

Cato
Group: Nova-Roma Message: 70653 From: Cn. Cornelius Lentulus Date: 2009-09-29
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN
Lentulus Potito sal.


M. Potite, amice, I still get the feeling that you don't see my point. Probably it's me who can express my thoughts clearly, but I make a last attempt.


>> The Lex Fabia (which I have quoted) states that the Senate is responsible for appointing a representative to act as governor and approve an oppidum. <<<


The lex Fabia de oppidis is not relevant to this discussion, as I have daid this earlier and many times, because the Bulgarian Nova Romans DO NOT WANT to make a petition for the creation of a new oppidum. The law you refer to does not regulate who shall be appointed by the senate. Sure, it says the senate may ("may" and not "must") appoint an agent in a territory without a province IF, but just exclusively IF a group of citizens wants to found an NR oppidum in a city, and this agent job is to approve or disapprove their proposed Foedus (Charter) - but it is also written in the very same law that "In countries sine provinciis, the Foedus may be presented directly to the consules. (Lex Fabia 3.2.9)".

But this is not the case. No one wants to found an oppidum here. This law is not relevant here.

What's relevant here it's that the consuls have their imperium over the entire republic, over all the provinces and all citizens. They can appoint a praefectus under their authority to do what they order to do within their consular power.


>>> OK, an oppidum requires 5 citizens. But are
you really going to argue that the Senate doesn’t have authority in this
matter because there are only 3-4 people, rather than 5? <<<


You are completely right, but I don't understand why you say this. We don't talk about creating an oppidum. The 5 citizens requirement is also not relevant here. There is "Create a province in Bulgaria Project". To this project the consuls appointed a leader who will represent NR in the name of the consuls.

 
>>>> As far as Vitellius being given
responsibility or power—the edict says that he is being given the
responsibility of: ...<<<


In this question I did not expressed myself well. You are right to correct me, but I come to another conclusion than you. Since the edictum is quite clear that the praefectus is under the authority and acts in the name of the consuls, it's also can be accepted very evidently that they don't have personal responsability to the republic but to the consuls, and the CONSULS ARE the real responsible parties for this praefectus' activities. So what legally happens it is that legally the consuls themselves take care of the Bulgaria NR project, while in fact their assistant, the praefectus do this in their name because of the geographical distance.
 
Would you vitiate the consuls if they themselves directed the activities for of recruitment of citizens in order to work for the NR Bulgaria project? They certainly could do it through e-mails, as I was doing it with T. Sabinus when we helped and led the project unofficially before a native Bulgarian was appointed to be in charge when there was enough progress in recruitment and in learning about NR so that one of the new citizens (Vitellius) can take over the job.

The difference between the consuls directly leading the project and the current situation is that now they appointed an assistant who do this in their name, under their official authority: but constitutionally the consuls administer those citizens in Bulgaria -- as the consuls have administrative power over all citizens of Nova Roma.


>>> Furthermore, you bring up the issue of
titles again. But it doesn’t matter if Vitellius is called Praefectus, Legatus,
or Grand Poobah. The responsibilites that the edict gives him are those of a
governor, and this is what causes the conflict with the Constitution and the Lex
Fabia. <<<


He can not be given powers of a governor if there is no province to be governed. These powers may be similar in one or two aspects, but the criterion for something to be called "governor's power" is to have imperium over a province.

This praefectus has neither imperium, nor province.
 

<<< The Constitution clearly places provincial
formation and creation under the authority of the Senate. <<<


Yes, it does, and no one is violating these regulations, since when the creation of the province (which does not even have a name yet) is coming, the consuls (that will be next year's consuls) will bring the issue up to the senate, as it is due.

 
>>> I want to emphasize here that I am a
strong supporter of local groups, as my record shows. I want Vitellius to
succeed and Bulgaria
to become a province. <<<


I don't doubt a moment your sincere and honourable intentions, mi Potite, and I'm sure your anxiety over this issue is of the best intention. We just simply do not agree. I think what has been done was the perfect course of action, you think it wasn't. I don't see our opinions coming nearer based on these exchanges of letters.


>>> But I believe that this should be done within the law. <<<


With this I agree, and as I see it is done so.

 
>>> The simple solution is to have the Senate
appoint Vitellius as their representative. <<<

 
I think it is possible, but it would suggest that the consuls' appointment wasn't enough legal or valid (which is obviously what you think) but in my view it just would damage the people's understanding of Roman constitutional values that is already so badly understood.


Optime valere te jubeo!


Cn. Lentulus
Group: Nova-Roma Message: 70654 From: A. Sempronius Regulus Date: 2009-09-29
Subject: My Intellectual Bio NewTestament Studies

 

Salvete omnes,

Some of the things Graecus says and the way he handles texts and materials has given occasion to make me wonder where he is coming from. I sometimes get the impression I’m discussing Christian origins with someone studying in the field 30 years ago. So, I thought if I shared my view of the changes in the field from the late 70s and early 80s it might provide a map for him to locate where I’m coming from and allow him to share where he is coming from in terms of it.

Generally as I see it now,  in the late 70s and early 80s even though things were beginning to dramatically change, these changes had not been fully absorbed nor felt. Although Bauer’s work had been out for a while and was considered a major work, it had not yet impacted the field as to how the discipline was taught unless one was studying at Harvard under Koester or out at Claremont.

I think the best way to indicate the striking changes that have occurred is back then most serious scholars would have not questioned the existence of the historical Jesus. The second quest was in full swing. Now there are scholars who are beginning to revisit the “Dutch hypothesis” that there may not have been a historical Jesus and they are not dismissed as an extreme lunatic fringe. This seems to have been the latest development arising out of the very recent positive re-evaluation of Couchoud’s (1939?) analysis of the pre-Pauline (and thus, very, very early) text Phil. 2:6-11 that the divine enthronement of Christ in that hymn is what confers the name of Jesus (a lesser Yahweh) upon the vindicated Christ. The text has been not looked at enough and the assumption was there was already someone named Jesus to which the term Christ was added. Couchoud analysis of this very early text indicates the vindicated Christ receives the name of Jesus after this divine enthronement. Couchoud’s conclusion was if even the name of Jesus can’t be treated as a historical name belonging to someone who already had that name, then the last bit of evidence that there was a historical Jesus is in question. At the time, his analysis was dismissed but now it is being re-visited. I am not ready to buy into that position yet. When I started out, I thought the second quest for the historical Jesus was methodologically a legitimate enterprise and that Jesus as a first century apocalyptic prophet following up the ministry of John the Baptist was solid. Now, I guess I’m where Bultmann was before he wrote Jesus and the Word which kicked the second quest off to a start. That is, I don’t doubt there was a historical Jesus but it is impossible to have any knowledge of him; there is no way to get behind the already theological and mythical “Christs” of early Christian confessions. Bultmann was profoundly skeptical of the possibility of any quest for the historical Jesus (before he wrote Jesus and the Word) and that is where I am now. I think the scholars here and in Europe who are re-visiting the idea that there never was a historical Jesus conclude too much from our inability to get at a historical figure. But the very fact that they are considering this possibility and are not dismissed out of hand is for me a sign of the biggest changes in the field since I began in it.

When I started, even though the traditional picture that the New Testament writings were eye-witness reports written by Jesus’ immediate followers, and that, orthodoxy preceded heresy was not literally believed in anymore by the professors I studied with, in retrospect, it still had its subliminal grip in their minds, mine, and how the discipline was shaped. For example, it was assumed generally valid that the New Testament writings were older and that New Testament apocrypha, gnostic writings and patristic writings were less old. It was noted that some patristic texts were as old as some New Testament writings and some were older than other New Testament writings but that was of marginal significance. It was nothing major. Plus, it was also noted that some Gnostic texts might have a very early date that makes them as old as some New Testament texts and older than some other New Testament texts. But again this was seen as having minor consequence. Further, New Testament apocrypha were a not considered as vitally important for Christian origins as the New Testament texts. As a consequence, you had New Testament criticism as one discipline, patristics as another, Gnostic studies as another, and study of the New Testament apocrypha as another. Now I see an increasing trend to put all these on an equal footing. Historical critical study is now of early Christian texts, period. That is an emerging disciplinary change.

To discuss in some detail how and why these changes developed, at least in my experience, I shall focus on the synoptic problem as an example. By way of background, New Testament criticism is typically divided into a critical historical study of the epistles (the oldest NT writings are some of the epistles) and the critical historical study of the gospels which are later writings. Now for those who may not know what the synoptic problem is, it has long been known that Matthew, Mark, and Luke are very similar to each other in contrast to John. Second, Mark, Matthew, and Luke share some of the same material. The standard model is that Mark was written first. Matthew and Luke borrow large chunks of Mark and incorporate this Markan material into their gospels. There is further material that Matthew and Luke (and the gnostic gospel of Thomas) share that scholars long ago named Q (after the German word for “source”). Then there is material unique to Matthew and material unique to Luke. Now even though the traditional picture mentioned and described above was no longer literally believed, I said it still had its grip on the field in my experience. As I see it now, part of the reason form criticism dominated the field at the time was due to the hold the traditional picture still had upon those who no longer believed it. Form criticism attempts to discern and analyze the oral traditions that may have existed and may have been used in compiling a written text. So, form critical study of the synoptics was to get at the oral traditions Mark, Matthew, and Luke used to write their gospels. The assumption behind the reigning paradigm of form criticism as the key, as I now see it, was the traditional picture. It was assumed that the authors of the gospels were mere editors putting into written form oral traditions faithfully preserving memories of Jesus, his words, deeds, and teaching. This view was also part of the reason there was a tendency to push for an early date, for example, of Mark. We all know the game of telephone. If the hypothesized oral traditions of Jesus were to be reliable and a faithful preservation of what he said and did, then the oral transmission had to be short. So, even though the possible range of dates at that time for Mark was between 70 CE (after the war) clear to what was seen as a very late date of post-135 CE (after the Bar Kokhba revolt) [both dates were motivated by considerations of the little synoptic apocalypse of Mark 13 reflecting one or the other destruction of Jerusalem], the latter part of that range was seen as doubtful partly because of the belief that Mark faithfully represented oral traditions that also faithfully preserved memories of what Jesus said and did.

[Note: I’m aware of there being qualifications to this view at the time and still are but I’m simplifying in order to make the points clear.]

There was also a widespread tacit assumption that was a consequence of the subliminal hold of the disavowed traditional picture retained in that we all felt that generally Mark, Matthew, and Luke were redactors (i.e.,editors) with a light touch. This implied that the Markan material that Matthew and Luke borrow from Mark faithfully represented earlier oral traditions about Jesus, that the Q source shared by Matthew and Luke faithfully preserved oral traditions of Jesus (in fact, when I started out, it was also assumed that Q was a shared body of oral tradition, it was only later that the case was made that it had to be an earlier written source), and that the material unique to Matthew was Matthew’s handling of earlier oral materials (what used to be called the special M source) and the same for the uniquely Lukan material (what used to be called the special L source). That was sort of the mainstream view at the time. But even when I was starting out that was beginning to change and little did we anticipate how dramatically. As I remember, it began with the studies of Marxsen, Bornkamm, Conzelmann, Guttgemanns, Fowler, Neirynck beginning to make their impact felt even in how us students were trained with redaction criticism receiving more emphasis, looking more closely at the redaction activities of Matthew and Luke that began to cast doubt on their perceived role as mere editors lightly handling earlier hypothesized oral materials by how they handled Markan material and Q source material. They were more than light-handed redactors but more like creative authors exercising their own theological imaginations. One consequence was we were beginning to doubt the existence of special M and special L sources. The alleged M and L materials were out of the creative theological imaginations of Matthew and Luke. But then the question arose why would Mark be an exception then? What is the basis for the assumption that the Markan material itself is not a product of heavy redaction or even maybe that it is not redacted material at all. Maybe the Markan material involves creatively writing a fictional life of Jesus (actually, just the events leading up to the passion) to fit Pauline theology and to flesh it out. What was the basis for the assumption that in Mark there was no major re-working of earlier historical oral materials faithfully preserving memories of what Jesus said? Or more radically, what is the basis of the assumption Mark is even dealing with earlier oral materials at all? And sure enough, the line of study, research, and reflection in terms of these questions about Mark led eventually to Mack’s 1988 work on Mark , A Myth of Innocence although earlier papers and articles were  already pointing the direction he was headed.

In addition, recent work, such as that of Crossan and others, indicates that although the gospel writers are inventing stories about Jesus so the gospels are mostly if not completely literary fictions serving a theological purpose, the gospel authors are using prior materials. But they are not “historical Jesus materials”. They are, in essence, fleshing out the skeleton of the Pauline Christ, with a “life” in accordance with the scriptures. In effect, they are inventing stories that probably have no historical Jesus content to them about fictional events and episodes in the “life of Jesus” that is theologically in accordance with Old Testament. The prior materials, therefore, are the mythic Christ of the Pauline tradition and the Old Testament out of which a fictional “life of Jesus in accordance with the scriptures” is invented. Not even touching upon John (also because I said I’d focus on the synoptic), since the synoptics don’t even agree on the order and sequence of these “episodes” and “events”, this also reinforces the suspicion they are totally fiction serving theological purposes.

Another consequence of these studies was how it impacted the second quest for the historical Jesus. If the material unique to Matthew, the material unique to Luke, and now, even the Markan material can’t be treated as reliably reflecting earlier “Jesus traditions”, then it seemed that only left Q as a source for a quest for the historical Jesus. Q studies became all the rage. After it was reasonably established that Q itself had to be a written document and not a body of oral lore, there were attempts to both reconstruct it and apply textual critical methods to it. One result was that the apocalyptic material appeared to be a later Christian redaction of Q source which implied that the second quest picture of the historical Jesus as a first century apocalyptic prophet was being questioned. This second quest picture was also being questioned along independent lines or study indicating that there was no “messianic fervor or expectation” current within Judaism at the time. Thus, in effect, there was no audience for an apocalyptic Jesus. I still find the second line of study drawing into question the apocalypticism of the time of Jesus more convincing that the so-called redaction criticism of a lost but reconstructed Q source which still strikes me as very “iffy”. But I do find one aspect of the textual criticism of Q to be more convincing but it took a while for me to come around to it partly because the “Jesus was a Cynic sage” theme that was popular in the late 80s and 90s put me off. But I am convinced that the Q material reflects or is itself Cynic philosophy material. And that is how I came around eventually to the original Bultmann position before he wrote Jesus and the Word, that is, all we have are materials reflecting early Christian belief and nothing that points back reliably to a historical Jesus. Again, I don’t doubt there was a historical Jesus but we are incapable of getting behind the multiple versions of kerygmatic christs in early Christian confessions. Now I do think that the so-called “resurrection appearances” (noting that I agree with the research that the empty tomb traditions are late fictions and the earliest accounts of “risen Christ” are the visionary experiences such as Paul’s on the road to Damascus and which show up in Gnostic materials, and I really like Pagel’s discussion of it in her first chapter of the Gnostic Gospels) are a bit of evidence that there had to be a historical someone but I also agree that these visionary appearances are already heavily “theologized” in terms of early Christian mythic christs images. That such visionary experiences are the foundational and inaugural events of Christianity I don’t doubt but I don’t think they are useful for constructing a “historical Jesus.”

Now, the growing skepticism I have about the hope of discerning a historical content to early Christian belief made me back up. I now take my point of departure with the fact that we only have texts that really mainly are fourth century and later. Actually sitting down and marking up a New Testament to reflect the changes made to the text and what its books would have looked like in an earlier form is startling. We see a single change and since it appears small, we think it of no consequence. So, we tend to think that all the changes cumulatively are minor. But that impression is wrong. That is why I’m extremely skeptical that we can confidently say that the gospels nearly reached their “canonical form” (as you put it Graecus) by the second century. But there are other reasons as well. First, ante-nicene patristic citations of what is purported to be New Testament writings, everything else being equal, are insufficient to vouch for the writing as a whole. A cited verse or two does not validate a whole book. It does not show that the whole work as we have it existed then. This is especially the case when we consider that fact that even within the existing New Testament manuscripts we can have a verse shared by different versions of the same New Testament book. Second, as Helmut Koester has pretty decisively shown, there are no clear citations of canonical gospels in the patristic sources of the second century (Koester, 1990, Ancient Christian Gospels, pp. 14-19). Third, the Papias material is doubtful – we don’t have a physical text – and shows the hand of a fourth century and possibly post-Eusebius redactor. Fourth, the oldest manuscripts of Irenaeus are also fourth century and show signs of fourth century redaction specifically when he is allegedly talking about there being only four the four canonical gospels. As Koester indicates, this effectively eliminates what used to be regarded as the upper limit to how late the New Testament gospels can be. Meanwhile, Gnostic writings have been allowed possible earlier dates than they were once given as well as some of the New Testament apocrypha.

Now, as I have repeatedly said, I believe there was a historical Jesus even though we can know nothing about him. But in light of all the remarks above and in light of the Bauer research mentioned at the beginning that in most places, that contrary to the traditional picture that orthodoxy preceded heresy which is the invention of the imperial church, most of the earliest local Christian communities around the Mediterraean were gnostic and the proto-orthodox-catholic church came later (and won out because of its superior organization which made it attractive to a administratively failing empire), it is understandable that some scholars are re-visiting the Dutch hypothesis proposed by the older pietist Bauer that there may have never been a historical Jesus. He is a fiction invented by Mark to flesh out an earlier mythic Christian Christ. If the earliest local Christian congregations around the Mediterraean were indeed gnostic first, and only later, proto-orthodox as Bauer’s studies indicate and given the fact that the gnostics are notorious for their mythologizing and their mythological Christ motifs with apparently very little interest in or knowledge of a historical Jesus, it seems reasonable to conclude that our New Testament authors are really doing the same thing the gnostics are doing when they mythologize. If so, this has suggested to some scholars that the original Christian motif is a mythical and visionary Christ figure and the so-called Jesus of the gospels is a later invention and probably did not exist. One French scholar has even hypothesized and argued that the original Christ might have been the mythic Gnostic Christ, Paul develops his own version from that, and the New Testament gospel writers fictionally developed their fictional Jesus who “lived according to the scriptures” to flesh out the Pauline Christ in terms of passion narrative. Back when I started, this view would have been dismissed out of hand. Again, I think there was a historical Jesus and this view is extreme. But things have changed that it is now even considered without automatic rejection. And that sort of outlines my autobiography in terms of where I started and where I have arrived in terms of my researches into Christian origins.

I hope you enjoyed this, Modianus. And if Graecus does read this, I hope it helps clarify where I’m coming from and why.

Valete,

A. Sempronius Regulus


Group: Nova-Roma Message: 70655 From: Cn. Cornelius Lentulus Date: 2009-09-29
Subject: CORRECTION: RE: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI P
CORRECTION:

Sorry, Potite, in my message I made a typo and I missed the "not" part in the second sentence ("Probably it's me who can express my thoughts clearly, but I make a last attempt.") that would be very rude if I wrote so.

Of course (and also as a non-native speaker) I wanted to write:

"Probably it's me who can not express my thoughts clearly, but I make a last attempt."


--- Mar 29/9/09, Cn. Cornelius Lentulus <cn_corn_lent@...> ha scritto:

Da: Cn. Cornelius Lentulus <cn_corn_lent@...>
Oggetto: RE: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN
A: Nova-Roma@yahoogroups.com
Data: Martedì 29 settembre 2009, 17:37

 

Lentulus Potito sal.

M. Potite, amice, I still get the feeling that you don't see my point. Probably it's me who can express my thoughts clearly, but I make a last attempt.

>> The Lex Fabia (which I have quoted) states that the Senate is responsible for appointing a representative to act as governor and approve an oppidum. <<<

The lex Fabia de oppidis is not relevant to this discussion, as I have daid this earlier and many times, because the Bulgarian Nova Romans DO NOT WANT to make a petition for the creation of a new oppidum. The law you refer to does not regulate who shall be appointed by the senate. Sure, it says the senate may ("may" and not "must") appoint an agent in a territory without a province IF, but just exclusively IF a group of citizens wants to found an NR oppidum in a city, and this agent job is to approve or disapprove their proposed Foedus (Charter) - but it is also written in the very same law that "In countries sine provinciis, the Foedus may be presented directly to the consules. (Lex Fabia 3.2.9)".

But this is not the case. No one wants to found an oppidum here. This law is not relevant here.

What's relevant here it's that the consuls have their imperium over the entire republic, over all the provinces and all citizens. They can appoint a praefectus under their authority to do what they order to do within their consular power.

>>> OK, an oppidum requires 5 citizens. But are
you really going to argue that the Senate doesn’t have authority in this
matter because there are only 3-4 people, rather than 5? <<<

You are completely right, but I don't understand why you say this. We don't talk about creating an oppidum. The 5 citizens requirement is also not relevant here. There is "Create a province in Bulgaria Project". To this project the consuls appointed a leader who will represent NR in the name of the consuls.

 
>>>> As far as Vitellius being given
responsibility or power—the edict says that he is being given the
responsibility of: ...<<<

In this question I did not expressed myself well. You are right to correct me, but I come to another conclusion than you. Since the edictum is quite clear that the praefectus is under the authority and acts in the name of the consuls, it's also can be accepted very evidently that they don't have personal responsability to the republic but to the consuls, and the CONSULS ARE the real responsible parties for this praefectus' activities. So what legally happens it is that legally the consuls themselves take care of the Bulgaria NR project, while in fact their assistant, the praefectus do this in their name because of the geographical distance.
 
Would you vitiate the consuls if they themselves directed the activities for of recruitment of citizens in order to work for the NR Bulgaria project? They certainly could do it through e-mails, as I was doing it with T. Sabinus when we helped and led the project unofficially before a native Bulgarian was appointed to be in charge when there was enough progress in recruitment and in learning about NR so that one of the new citizens (Vitellius) can take over the job.

The difference between the consuls directly leading the project and the current situation is that now they appointed an assistant who do this in their name, under their official authority: but constitutionally the consuls administer those citizens in Bulgaria -- as the consuls have administrative power over all citizens of Nova Roma.

>>> Furthermore, you bring up the issue of
titles again. But it doesn’t matter if Vitellius is called Praefectus, Legatus,
or Grand Poobah. The responsibilites that the edict gives him are those of a
governor, and this is what causes the conflict with the Constitution and the Lex
Fabia. <<<

He can not be given powers of a governor if there is no province to be governed. These powers may be similar in one or two aspects, but the criterion for something to be called "governor's power" is to have imperium over a province.

This praefectus has neither imperium, nor province.
 

<<< The Constitution clearly places provincial
formation and creation under the authority of the Senate. <<<

Yes, it does, and no one is violating these regulations, since when the creation of the province (which does not even have a name yet) is coming, the consuls (that will be next year's consuls) will bring the issue up to the senate, as it is due.

 
>>> I want to emphasize here that I am a
strong supporter of local groups, as my record shows. I want Vitellius to
succeed and Bulgaria
to become a province. <<<

I don't doubt a moment your sincere and honourable intentions, mi Potite, and I'm sure your anxiety over this issue is of the best intention. We just simply do not agree. I think what has been done was the perfect course of action, you think it wasn't. I don't see our opinions coming nearer based on these exchanges of letters.

>>> But I believe that this should be done within the law. <<<

With this I agree, and as I see it is done so.

 
>>> The simple solution is to have the Senate
appoint Vitellius as their representative. <<<

 
I think it is possible, but it would suggest that the consuls' appointment wasn't enough legal or valid (which is obviously what you think) but in my view it just would damage the people's understanding of Roman constitutional values that is already so badly understood.

Optime valere te jubeo!

Cn. Lentulus


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Group: Nova-Roma Message: 70656 From: Cn. Cornelius Lentulus Date: 2009-09-29
Subject: Praetors: don't tolerate personalities!
Cn. Lentulus praetoribus s. p. d.


Esteemed Praetors, please forgive me that I write again publicly to you, but I'm so disappointed to see how many people abuse the main official and public forum of Nova Roma.

This is so shameful and hurtful to see how a seemingly intelligent scholarly discussion between A. Sempronius and M. Cornelius is turned into personalities, insults, arrogant tone.

I firmly believe and most of my fellow citizens also do firmly think that this kind of tone has no place in an official public forum of Nova Roma.

I know, you always placed very much emphasis on the defending of each citizen's right to free speech. But free speech also has limits and has its own place.

Never and nowhere was an official, main public forum, the Comitium or the Rostra, the place to say whatever we want and however we want.

What we all shall seek is the good name and reputation of Nova Roma, the nobility and dignity of our public face, our voice and our thinking.


Considering these, I ask you again to be more severe and more rigorous in judgement, and give back its true face to this forum.


Cn. Cornelius Lentulus, Pontifex
Priest of Concordia
Governor etc.

__________________________________________________
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Group: Nova-Roma Message: 70657 From: Cato Date: 2009-09-29
Subject: Re: Praetors: don't tolerate personalities!
Cato Cornelio Lentulo sal.

Salve.

While I agree with your basic sentiment, I ask you to go back and read exactly when the issue of personality was dragged into this and by whom.

Then, too, remember that the Forum of Rome is not a dead place filled with statues standing around looking noble, its silence broken only when one of the statues declaims a history-book-text speeche. We *are* personalities, and to try to suppress that vigor and energy is counter-productive.

There is, I think you will agree, a big difference between rhetoric and a personal attack, Lentule. That is why I applauded Aurelianus' delightful speech about the "dimmest object viewable from the Forum" in reference to me; not because I agree, but because the turn of phrase Aurelianus used was not a bland or crude personal insult but a way of insulting me *worthy* of a Roman orator.

Vale,

Cato
Group: Nova-Roma Message: 70658 From: Gnaeus Equitius Marinus Date: 2009-09-29
Subject: Re: Praetors: don't tolerate personalities!
Salve Lentule, et salvete omnes,

I'll remind the principals named by Lentulus that our posting
guidelines, available at

http://groups.yahoo.com/group/Nova-Roma/files/Edicta%20GEM-PMA%202762%20auc/Edictum%20de%20sermone/

include the following statements:

--- Begin cited text ---

II. Topics of discussion

Nova Roman business, community, governmental, religious, and other
state activities

The culture, religion, sociology, politics, history, archaeology, and
philosophy of Roma Antiqua, ancient Greece, the ancient Near East,
and other cultures with which the ancient Romans interacted.

Discussions may sometimes go into subjects beyond these topics, but
such digressions should be brief and related to the listed topics.
Messages of this kind must be clearly marked as “off topic”.

III. Civil Discourse

All on-list exchanges between users of the Nova-Roma mailing list will
follow these rules of civil discourse:

Show respect for others.

Recognize a person’s right to advocate ideas that are different from your own.

Discuss policies and ideas without attacking people.

Use helpful, not hurtful language.

Write as you would like to be written to.

Restate ideas when asked.

Write in good faith.

Treat what others have to say as written in good faith.

Respectfully read and consider differing points of view.

When unsure, clarify what you think you have read.

Realize that what you wrote and what people understand you to have
written may be different.

Recognize that people can agree to disagree.

Speak and write for yourself, not others.

--- End cited text ---

I think that Lentulus is right in his observation that recent posts
have ignored these published guidelines. I ask the participants in
the discussion to please adjust their rhetoric to comply with the
rules of our forum. Failure to do so will result in additional
praetorian action.

Vale, et valete,

CN-EQVIT-MARINVS
Praetor

"Cn. Cornelius Lentulus" <cn_corn_lent@...> writes:

> Cn. Lentulus praetoribus s. p. d.
>
>
> Esteemed Praetors, please forgive me that I write again publicly to
> you, but I'm so disappointed to see how many people abuse the main
> official and public forum of Nova Roma.
>
> This is so shameful and hurtful to see how a seemingly intelligent
> scholarly discussion between A. Sempronius and M. Cornelius is
> turned into personalities, insults, arrogant tone.
[...]
Group: Nova-Roma Message: 70659 From: A. Sempronius Regulus Date: 2009-09-29
Subject: Old Testament Criticism
Salvete omnes,
I have had a couple of queries about the current status of textual criticism of the Old Testament. To save time, I am woefully out of date. The last Old Testament criticism class I took was as an undergraduate in the 70s when von Rad loomed large.
Valete,
A. Sempronius Regulus

Group: Nova-Roma Message: 70660 From: publiusalbucius Date: 2009-09-29
Subject: Re: Praetors: don't tolerate personalities!
Praetor Albucius Lentulo s.d.

> Considering these, I ask you again to be more severe and more >rigorous in judgement, and give back its true face to this forum.

If I am not wrong, you are still a member of the praetorian team and in charge of the moderation of our forum.

In this frame, do not hesitate to draw Praetor Marinus' attention or mine on what you might consider as possible breaches of the moderation rules of this forum.

Thanks for your understanding.

Vale Lentule,


P. Memmius Albucius pr.






--- In Nova-Roma@yahoogroups.com, "Cn. Cornelius Lentulus" <cn_corn_lent@...> wrote:
>
> Cn. Lentulus praetoribus s. p. d.
>
>
> Esteemed Praetors, please forgive me that I write again publicly to you, but I'm so disappointed to see how many people abuse the main official and public forum of Nova Roma.
>
> This is so shameful and hurtful to see how a seemingly intelligent scholarly discussion between A. Sempronius and M. Cornelius is turned into personalities, insults, arrogant tone.
>
> I firmly believe and most of my fellow citizens also do firmly think that this kind of tone has no place in an official public forum of Nova Roma.
>
> I know, you always placed very much emphasis on the defending of each citizen's right to free speech. But free speech also has limits and has its own place.
>
> Never and nowhere was an official, main public forum, the Comitium or the Rostra, the place to say whatever we want and however we want.
>
> What we all shall seek is the good name and reputation of Nova Roma, the nobility and dignity of our public face, our voice and our thinking.
>
>
> Considering these, I ask you again to be more severe and more rigorous in judgement, and give back its true face to this forum.
>
>
> Cn. Cornelius Lentulus, Pontifex
> Priest of Concordia
> Governor etc.
>
> __________________________________________________
> Do You Yahoo!?
> Poco spazio e tanto spam? Yahoo! Mail ti protegge dallo spam e ti da tanto spazio gratuito per i tuoi file e i messaggi
> http://mail.yahoo.it
>
Group: Nova-Roma Message: 70661 From: rory12001 Date: 2009-09-29
Subject: Re: Praetors: don't tolerate personalities!
-Salve I agree;
we can have a fruitful discussion and make our points without descending to name-calling, we all have big enough vocabularies. And I was moderated years ago by Gn. Marinus and accepted my moderation.

Cato can exercise his robust speech over at the BA; I'm being kicked out there and actually will celebrate.

I don't think though the praetors should allow the BA to make mass-mailings to new citizens.

optime vale
Maior


>
> Praetor Albucius Lentulo s.d.
>
> > Considering these, I ask you again to be more severe and more >rigorous in judgement, and give back its true face to this forum.
>
> If I am not wrong, you are still a member of the praetorian team and in charge of the moderation of our forum.
>
> In this frame, do not hesitate to draw Praetor Marinus' attention or mine on what you might consider as possible breaches of the moderation rules of this forum.
>
> Thanks for your understanding.
>
> Vale Lentule,
>
>
> P. Memmius Albucius pr.
>
>
>
>
>
>
> --- In Nova-Roma@yahoogroups.com, "Cn. Cornelius Lentulus" <cn_corn_lent@> wrote:
> >
> > Cn. Lentulus praetoribus s. p. d.
> >
> >
> > Esteemed Praetors, please forgive me that I write again publicly to you, but I'm so disappointed to see how many people abuse the main official and public forum of Nova Roma.
> >
> > This is so shameful and hurtful to see how a seemingly intelligent scholarly discussion between A. Sempronius and M. Cornelius is turned into personalities, insults, arrogant tone.
> >
> > I firmly believe and most of my fellow citizens also do firmly think that this kind of tone has no place in an official public forum of Nova Roma.
> >
> > I know, you always placed very much emphasis on the defending of each citizen's right to free speech. But free speech also has limits and has its own place.
> >
> > Never and nowhere was an official, main public forum, the Comitium or the Rostra, the place to say whatever we want and however we want.
> >
> > What we all shall seek is the good name and reputation of Nova Roma, the nobility and dignity of our public face, our voice and our thinking.
> >
> >
> > Considering these, I ask you again to be more severe and more rigorous in judgement, and give back its true face to this forum.
> >
> >
> > Cn. Cornelius Lentulus, Pontifex
> > Priest of Concordia
> > Governor etc.
> >
> > __________________________________________________
> > Do You Yahoo!?
> > Poco spazio e tanto spam? Yahoo! Mail ti protegge dallo spam e ti da tanto spazio gratuito per i tuoi file e i messaggi
> > http://mail.yahoo.it
> >
>
Group: Nova-Roma Message: 70662 From: Cato Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Cato Hortensiae Maiori sal.

Salve.

The praetors have nothing to do with the Back Alley; they cannot decide what it should or should not do.

If you're so happy about the thought of leaving the Back Alley maybe you should simply unsubscribe from it on your own. No-one is forcing you to stay.

Vale,

Cato



--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> -Salve I agree;
> we can have a fruitful discussion and make our points without descending to name-calling, we all have big enough vocabularies. And I was moderated years ago by Gn. Marinus and accepted my moderation.
>
> Cato can exercise his robust speech over at the BA; I'm being kicked out there and actually will celebrate.
>
> I don't think though the praetors should allow the BA to make mass-mailings to new citizens.
>
> optime vale
> Maior
>
>
> >
> > Praetor Albucius Lentulo s.d.
> >
> > > Considering these, I ask you again to be more severe and more >rigorous in judgement, and give back its true face to this forum.
> >
> > If I am not wrong, you are still a member of the praetorian team and in charge of the moderation of our forum.
> >
> > In this frame, do not hesitate to draw Praetor Marinus' attention or mine on what you might consider as possible breaches of the moderation rules of this forum.
> >
> > Thanks for your understanding.
> >
> > Vale Lentule,
> >
> >
> > P. Memmius Albucius pr.
> >
> >
> >
> >
> >
> >
> > --- In Nova-Roma@yahoogroups.com, "Cn. Cornelius Lentulus" <cn_corn_lent@> wrote:
> > >
> > > Cn. Lentulus praetoribus s. p. d.
> > >
> > >
> > > Esteemed Praetors, please forgive me that I write again publicly to you, but I'm so disappointed to see how many people abuse the main official and public forum of Nova Roma.
> > >
> > > This is so shameful and hurtful to see how a seemingly intelligent scholarly discussion between A. Sempronius and M. Cornelius is turned into personalities, insults, arrogant tone.
> > >
> > > I firmly believe and most of my fellow citizens also do firmly think that this kind of tone has no place in an official public forum of Nova Roma.
> > >
> > > I know, you always placed very much emphasis on the defending of each citizen's right to free speech. But free speech also has limits and has its own place.
> > >
> > > Never and nowhere was an official, main public forum, the Comitium or the Rostra, the place to say whatever we want and however we want.
> > >
> > > What we all shall seek is the good name and reputation of Nova Roma, the nobility and dignity of our public face, our voice and our thinking.
> > >
> > >
> > > Considering these, I ask you again to be more severe and more rigorous in judgement, and give back its true face to this forum.
> > >
> > >
> > > Cn. Cornelius Lentulus, Pontifex
> > > Priest of Concordia
> > > Governor etc.
> > >
> > > __________________________________________________
> > > Do You Yahoo!?
> > > Poco spazio e tanto spam? Yahoo! Mail ti protegge dallo spam e ti da tanto spazio gratuito per i tuoi file e i messaggi
> > > http://mail.yahoo.it
> > >
> >
>
Group: Nova-Roma Message: 70663 From: Steve Moore Date: 2009-09-30
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN

Potitus Lentulo SPD.

 

I appreciate you taking the time to discuss this matter with me.

 

It appears that your argument is this: this case exists in a vacuum, and nothing (the Constitution, the Lex Fabia, the edict and intercessio of 2007) is relevant to it. The only law or rule or principle is that the consuls may act unless the law specifically forbids the action.

 

But, as I have discussed before in a different context, interpretation of the law involves taking concrete examples and precedent and applying them to new circumstances. Neither the Constitution nor our laws can foresee every possible circumstance that may arise, but if the Constitution and our laws (plus precedent) reveal a certain “spirit” or concept, that spirit or concept can justly be applied to a new circumstance. (This is why the Tribunes are required to speak out when either the letter or the spirit of the law has been violated.)

 

Thus, I raised questions about it based on the concrete statements in the Constitution and the Lex Fabia, statements which you dismiss as irrelevant. You aver that this is, as we would say in English, “apples and oranges”, two completely different things. I aver that the Constitution and the Lex Fabia ARE relevant—not because they precisely address this circumstance, but because they shed light on this circumstance.

 

If five citizens in Bulgaria wanted to form an oppidum, they would have to ask the Senate to appoint a representative to act in the stead of a governor to approve their foedus (Lex Fabia, 3.1.7). If 35 citizens in Bulgaria wanted to form a municipium, they would send their foedus to the Consuls (Lex Fabia, 3.2.9), who would then present it to the Senate (Lex Fabia, 3.2.1), and the Senate would approve it (Lex Fabia, 3.2.2-3). If a province was to be created in Bulgaria , the Senate would be the responsible party for doing so (Constitution, Article V.C).

 

In all these cases, the Senate is the authority for local groups—small, medium, and large. Despite these clear and concrete examples, you would have us believe that there is some intermediate condition that is NOT under the authority of the Senate. You have not shown an example from the Constitution or the laws to support your assertion.

 

I would like to see the Senate called into session to formally debate this matter.

 

 


From: Nova-Roma@yahoogroups.com [mailto: Nova-Roma@yahoogroups.com ] On Behalf Of Cn. Cornelius Lentulus
Sent: Tuesday, September 29, 2009 8:38 AM
To: Nova-Roma@yahoogroups.com
Subject: RE: [Nova-Roma] Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE IN

 

 

Lentulus Potito sal.

M. Potite, amice, I still get the feeling that you don't see my point. Probably it's me who can express my thoughts clearly, but I make a last attempt.

>> The Lex Fabia (which I have quoted) states that the Senate is
responsible for appointing a representative to act as governor and approve an oppidum. <<<

The lex Fabia de oppidis is not relevant to this discussion, as I have daid this earlier and many times, because the Bulgarian Nova Romans DO NOT WANT to make a petition for the creation of a new oppidum. The law you refer to does not regulate who shall be appointed by the senate. Sure, it says the senate may ("may" and not "must") appoint an agent in a territory without a province IF, but just exclusively IF a group of citizens wants to found an NR oppidum in a city, and this agent job is to approve or disapprove their proposed Foedus (Charter) - but it is also written in the very same law that "In countries sine provinciis, the Foedus may be presented directly to the consules. (Lex Fabia 3.2.9)".

But this is not the case. No one wants to found an oppidum here. This law is not relevant here.

What's relevant here it's that the consuls have their imperium over the entire republic, over all the provinces and all citizens. They can appoint a praefectus under their authority to do what they order to do within their consular power.

>>> OK, an oppidum requires 5 citizens. But are
you really going to argue that the Senate doesn’t have authority in this
matter because there are only 3-4 people, rather than 5? <<<

You are completely right, but I don't understand why you say this. We don't talk about creating an oppidum. The 5 citizens requirement is also not relevant here. There is "Create a province in Bulgaria Project". To this project the consuls appointed a leader who will represent NR in the name of the consuls.

 
>>>> As far as Vitellius being given
responsibility or power—the edict says that he is being given the
responsibility of: ...<<<

In this question I did not expressed myself well. You are right to correct me, but I come to another conclusion than you. Since the edictum is quite clear that the praefectus is under the authority and acts in the name of the consuls, it's also can be accepted very evidently that they don't have personal responsability to the republic but to the consuls, and the CONSULS ARE the real responsible parties for this praefectus' activities. So what legally happens it is that legally the consuls themselves take care of the Bulgaria NR project, while in fact their assistant, the praefectus do this in their name because of the geographical distance.
 
Would you vitiate the consuls if they themselves directed the activities for of recruitment of citizens in order to work for the NR Bulgaria project? They certainly could do it through e-mails, as I was doing it with T. Sabinus when we helped and led the project unofficially before a native Bulgarian was appointed to be in charge when there was enough progress in recruitment and in learning about NR so that one of the new citizens (Vitellius) can take over the job.

The difference between the consuls directly leading the project and the current situation is that now they appointed an assistant who do this in their name, under their official authority: but constitutionally the consuls administer those citizens in Bulgaria -- as the consuls have administrative power over all citizens of Nova Roma.

>>> Furthermore, you bring up the issue of
titles again. But it doesn’t matter if Vitellius is called Praefectus, Legatus,
or Grand Poobah. The responsibilites that the edict gives him are those of a
governor, and this is what causes the conflict with the Constitution and the Lex
Fabia. <<<

He can not be given powers of a governor if there is no province to be governed. These powers may be similar in one or two aspects, but the criterion for something to be called "governor's power" is to have imperium over a province.

This praefectus has neither imperium, nor province.
 

<<< The Constitution clearly places provincial
formation and creation under the authority of the Senate. <<<

Yes, it does, and no one is violating these regulations, since when the creation of the province (which does not even have a name yet) is coming, the consuls (that will be next year's consuls) will bring the issue up to the senate, as it is due.

 
>>> I want to emphasize here that I am a
strong supporter of local groups, as my record shows. I want Vitellius to
succeed and Bulgaria
to become a province. <<<

I don't doubt a moment your sincere and honourable intentions, mi Potite, and I'm sure your anxiety over this issue is of the best intention. We just simply do not agree. I think what has been done was the perfect course of action, you think it wasn't. I don't see our opinions coming nearer based on these exchanges of letters.

>>> But I believe that this should be done within the law.
<<<

With this I agree, and as I see it is done so.

 
>>> The simple solution is to have the Senate
appoint Vitellius as their representative. <<<

 
I think it is possible, but it would suggest that the consuls' appointment wasn't enough legal or valid (which is obviously what you think) but in my view it just would damage the people's understanding of Roman constitutional values that is already so badly understood.

Optime valere te jubeo!

Cn. Lentulus

Group: Nova-Roma Message: 70664 From: QFabiusMaxmi@aol.com Date: 2009-09-30
Subject: Re: EDICTUM CONSULARE DE PRAEFECTO REI PUBLICAE NOVAE ROMANAE...
In a message dated 9/29/2009 9:42:51 P.M. Pacific Daylight Time, astrobear@... writes:
I would like to see the Senate called into session to formally debate this matter
I'd to see the Senate called in to vote on Municius reinstatement.  We could do both.
 
Q. Fabius Maximus
Group: Nova-Roma Message: 70666 From: Cato Date: 2009-09-30
Subject: prid. Kal. Oct.
Cato omnibus in foro SPD

Salvete omnes!

Hodiernus dies est pridie Kalendas Octobris; haec dies comitialis est.

"My full heart bids me boldly sing the horses of the ravisher from the
underworld and the stars darkened by the shadow of his infernal
chariot and the gloomy chambers of the queen of Hell. Come not nigh,
ye unititiate. Now has divine madness driven all mortal thoughts from
my breast, and my heart is filled with Phoebus' inspiration; now see I
the shrine reel and its foundations totter while the threshold glows
with radiant light telling that the god is at hand. And now I hear a
loud din from the depths of the earth, the temple of Cecrops re-echoes
and Eleusis waves its holy torches. The hissing snakes of Triptolemus
raise their scaly necks chafed by the curving collar, and, uptowering
as they glide smoothly along, stretch forth their rosy crests toward
the chant. See from afar rises Hecate with her three various heads and
with her comes forth Iacchus smooth of skin, his temples crowned with
ivy. There clothes him the pelt of a Parthian tiger, its gilded claws
knotted together, and the Lydian thyrsus guides his drunken footsteps.

Ye gods, whom the numberless host of the dead serves in ghostly
Avernus, into whose greedy treasury is paid all that perishes upon
earth, ye whose fields the pale streams of intertwining Styx surround,
while Phlegethon, his rapids tossed in spray, flows through them with
steaming eddies — do you unfold for me the mysteries of your sacred
story and the secrets of your world. Say with what torch the god of
love overcame Dis, and tell how Proserpine was stolen away in her
maiden pride to win Chaos as a dower; and how through many lands
Ceres, sore troubled, pursued her anxious search; whence cornº was
given to man whereby he laid aside his acorn food, and the new-found
ear made useless Dodona's oaks.

Meanwhile Proserpine is borne away in the winged car, her hair
streaming before the wind, beating her arms in lamentation and calling
in vain remonstrance to the clouds: ['Why hast thou not hurled at me,
father, bolts forged by the Cyclopes' hands? Was this thy will to
deliver thy daughter to the cruel shades and drive her for ever from
this world? Does love move thee not at all? Hast thou nothing of a
father's feeling? What ill deed of mine has stirred such anger in
thee? When Phlegra raged with war's madness I bore no standard against
the gods; 'twas through no strength of mine that ice-bound Ossa
supported frozen Olympus. For attempt of what crime, for complicity
with what guilt, am I thrust down in banishment to the bottomless pit
of Hell? Happy girls whom other ravishers have stolen; they at least
enjoy the general light of day, while I, together with my virginity,
lose the air of heaven; stolen from me alike is innocence and
daylight. Needs must I quit this world and be led a captive bride to
serve Hell's tyrant. Ye flowers that I loved in so evil an hour, oh,
why did I scorn my mother's warning? Too late did I detect the wiles
of Venus. Mother, my mother, whether in the vales of Phrygian Ida the
dread pipe sounds about thine ears with Lydian strains, or thou
hauntest mount Dindymus, ahowl with self-mutilated Galli, and
beholdest the naked swords of the Curetes, aid me in my bitter need;
frustrate Pluto's mad lust and stay the funereal reins of my fierce
ravisher.'" - Claudian Claudianus, "De Raptu Proserpine" XXXIII, XXXV

As September moves on and October greets us, the days grow shorter and
we remember the changing of the seasons because of great Pluto's
abduction of Proserpine, Ceres' only daughter.


"It was by my account the 30th of September, when, in the manner as
above said, I first set foot upon this horrid island; when the sun,
being to us in its autumnal equinox, was almost over my head; for I
reckoned myself, by observation, to be in the latitude of nine degrees
twenty-two minutes north of the line. After I had been there about
ten or twelve days, it came into my thoughts that I should lose my
reckoning of time for want of books, and pen and ink, and should even
forget the Sabbath days; but to prevent this, I cut with my knife upon
a large post, in capital letters-and making it into a great cross, I
set it up on the shore where I first landed – 'I came on shore here on
the 30th September 1659.'" - Defoe, "Robinson Crusoe" ch. 4

Valete bene!

Cato
Group: Nova-Roma Message: 70667 From: petronius_dexter Date: 2009-09-30
Subject: Re: Early Christian Syncretism 1
C. Petronius A. Sempronio s.p.d.,

> My early training was in that second quest context that ended up with a refined Weiss-Schweitzer view that if there is a historical kernel to Jesus, he was an apocalyptic nut claiming the end of the world would be in his lifetime some 2000 years ago.

But in this case, why Pilatus would crucify him? Imagine Pilatus staying in his first opinion and releasing Jesus... the world would be another.

Vale.
C. Petronius Dexter
Group: Nova-Roma Message: 70668 From: petronius_dexter Date: 2009-09-30
Subject: Re: Notre Dame d'Athènes/was support YSEE and protest censorship in
Have M. Hortensia!

> Is Hagia Sophia, Dea Victoria then?

In my opinion, Hagia Sophia is an christian avatar of Minerva/Athena. Because Minerva was the goddess of the wisdom and Sophia is the Greek word for wisdom.

"Notre Dame" is the French calling of the virgin Mary. And Minerva too was virgin...

Vale.
C. Petronius Dexter
Group: Nova-Roma Message: 70669 From: petronius_dexter Date: 2009-09-30
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Ave,

> I'm glad, that you like our ritual. About the flamen's apex - it's handmade, we take the shape from this site:
>http://www.mediterranees.net/histoire_romaine/empereurs_1siecle/auguste/daremberg6.html

A very good link, I have already given to my colleagues. I did not know that Thraces read Gaulish sites. ;o)

Vale.
C. Petronius Dexter
Group: Nova-Roma Message: 70670 From: A. Sempronius Regulus Date: 2009-09-30
Subject: Re: [Nova-Roma] Re: Notre Dame d'Athènes/was support YSEE and prote
Salve,
Yes, Hagia Sophia is Athena "baptized". There are some Zoroastrian and Jewish themes blended in to.
Vale,
A. Sempronius Regulus

--- On Wed, 9/30/09, petronius_dexter <jfarnoud94@...> wrote:

From: petronius_dexter <jfarnoud94@...>
Subject: [Nova-Roma] Re: Notre Dame d'Athènes/was support YSEE and protest censorship in Greece
To: Nova-Roma@yahoogroups.com
Date: Wednesday, September 30, 2009, 1:38 PM

 
Have M. Hortensia!

> Is Hagia Sophia, Dea Victoria then?

In my opinion, Hagia Sophia is an christian avatar of Minerva/Athena. Because Minerva was the goddess of the wisdom and Sophia is the Greek word for wisdom.

"Notre Dame" is the French calling of the virgin Mary. And Minerva too was virgin...

Vale.
C. Petronius Dexter


Group: Nova-Roma Message: 70671 From: A. Sempronius Regulus Date: 2009-09-30
Subject: Re: Early Christian Syncretism 1
Salve,
First let's look at difficulties in knowing what was really going on and happened. The documents don't agree. There is the question of which might be more reliable and why but lets just look. The Toledoth Jeschu (hypothesized to be dependent on a second century Jewish Christian gospel) has Jesus born in 100 BCE and crucified under Alexander Jannaeus! Luke says Jesus was 30 years old when he was crucified under Pontius Pilate. John seems to place Jesus near 50 years old. Following the Johnnine tradition in Asia Minor, Irenaeus believed Jesus was 50 years old and was crucified under the reign of emperor Claudius.
 
I think your question presupposes too much about what we know about the events. But, one answer that has been forwarded by some scholars is this. Like S.G. Brandon, they believed that as part of his apocalypticism, Jesus was involved in political insurrection. Thus, his raid on the Temple was an armed rebellion otherwise he would have arrested instantly.("The Markan Gospel: an Apologia ad Christianos Romanos, in Jesus and the Zealots: A Study of the Political Factor in Primitive Christianity (New York: Scribners, 1967).
 
Vale,
ASR

--- On Wed, 9/30/09, petronius_dexter <jfarnoud94@...> wrote:

From: petronius_dexter <jfarnoud94@...>
Subject: [Nova-Roma] Re: Early Christian Syncretism 1
To: Nova-Roma@yahoogroups.com
Date: Wednesday, September 30, 2009, 1:33 PM

 
C. Petronius A. Sempronio s.p.d.,

> My early training was in that second quest context that ended up with a refined Weiss-Schweitzer view that if there is a historical kernel to Jesus, he was an apocalyptic nut claiming the end of the world would be in his lifetime some 2000 years ago.

But in this case, why Pilatus would crucify him? Imagine Pilatus staying in his first opinion and releasing Jesus... the world would be another.

Vale.
C. Petronius Dexter


Group: Nova-Roma Message: 70672 From: rory12001 Date: 2009-09-30
Subject: Re: Early Christian Syncretism 1
Salve Regule;

so the Jesus described by documents (the New Testament and writings of followers) is just as much a fictional life written about a person born into history as Apollonius of Tyana?

Actually does Apollonius have more historicity?

vale
Maior
Or maybe Attis is the better comparison; some scholars think Attis is named for Croesus' son Attis, mentioned in Herodotus and this is a real person.
And someone named Ates built the Midas monument. That's it; the rest is myth.



- In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@...> wrote:
>
> Salve,
> First let's look at difficulties in knowing what was really going on and happened. The documents don't agree. There is the question of which might be more reliable and why but lets just look. The Toledoth Jeschu (hypothesized to be dependent on a second century Jewish Christian gospel) has Jesus born in 100 BCE and crucified under Alexander Jannaeus! Luke says Jesus was 30 years old when he was crucified under Pontius Pilate. John seems to place Jesus near 50 years old. Following the Johnnine tradition in Asia Minor, Irenaeus believed Jesus was 50 years old and was crucified under the reign of emperor Claudius.
>  
> I think your question presupposes too much about what we know about the events. But, one answer that has been forwarded by some scholars is this. Like S.G. Brandon, they believed that as part of his apocalypticism, Jesus was involved in political insurrection. Thus, his raid on the Temple was an armed rebellion otherwise he would have arrested instantly.("The Markan Gospel: an Apologia ad Christianos Romanos, in Jesus and the Zealots: A Study of the Political Factor in Primitive Christianity (New York: Scribners, 1967).
>  
> Vale,
> ASR
>
> --- On Wed, 9/30/09, petronius_dexter <jfarnoud94@...> wrote:
>
>
> From: petronius_dexter <jfarnoud94@...>
> Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> To: Nova-Roma@yahoogroups.com
> Date: Wednesday, September 30, 2009, 1:33 PM
>
>
>  
>
>
>
> C. Petronius A. Sempronio s.p.d.,
>
> > My early training was in that second quest context that ended up with a refined Weiss-Schweitzer view that if there is a historical kernel to Jesus, he was an apocalyptic nut claiming the end of the world would be in his lifetime some 2000 years ago.
>
> But in this case, why Pilatus would crucify him? Imagine Pilatus staying in his first opinion and releasing Jesus... the world would be another.
>
> Vale.
> C. Petronius Dexter
>
Group: Nova-Roma Message: 70673 From: Nero Date: 2009-09-30
Subject: Re: Early Christian Syncretism 1
Salve,
After my own research I have found that Apollonius does not have much to his name save for one writer, all that can be said officialy is that he was a man who denied sacrifice and was a vgetarian, any writings of him after that can be classified as embellishments of his life. The same can be said of jesus. Even I will not deny that a man named jesus walked the earth, however beyond that the rest cannot be confirmed except for by the bible. Beyond that all the writing either merely present him as a man or are altered or fictionalizd texts. For example I was thinking of why Pilate never made refrence to executing such a debated figure and it seems that there is a document supposidly written by the man that speaks of jesus however it has been found that the document was writtin in the fourth century, another example of altered texts are those of Josephus, who wrote of jesus as a jew that had gained a gathering as a teacher however later alterations show embellishments of the origional.
Short of going back in time to see for ourselves we can never truly know. For now debating seems to me to be pointless as many learned men have been fighting over it for years and have yet to reach a conclusion, If you are christian and believe in jesus then those are your beliefs and you should follow them with your heart. If you are Pagan and believe in the awe and might of the Gods then that's wonderful follow that to the best of your ability, but fighting over it will tear us apart.
Di Vos Incolumes Custodiant.
Nero





--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Salve Regule;
>
> so the Jesus described by documents (the New Testament and writings of followers) is just as much a fictional life written about a person born into history as Apollonius of Tyana?
>
> Actually does Apollonius have more historicity?
>
> vale
> Maior
> Or maybe Attis is the better comparison; some scholars think Attis is named for Croesus' son Attis, mentioned in Herodotus and this is a real person.
> And someone named Ates built the Midas monument. That's it; the rest is myth.
>
>
>
> - In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> >
> > Salve,
> > First let's look at difficulties in knowing what was really going on and happened. The documents don't agree. There is the question of which might be more reliable and why but lets just look. The Toledoth Jeschu (hypothesized to be dependent on a second century Jewish Christian gospel) has Jesus born in 100 BCE and crucified under Alexander Jannaeus! Luke says Jesus was 30 years old when he was crucified under Pontius Pilate. John seems to place Jesus near 50 years old. Following the Johnnine tradition in Asia Minor, Irenaeus believed Jesus was 50 years old and was crucified under the reign of emperor Claudius.
> >  
> > I think your question presupposes too much about what we know about the events. But, one answer that has been forwarded by some scholars is this. Like S.G. Brandon, they believed that as part of his apocalypticism, Jesus was involved in political insurrection. Thus, his raid on the Temple was an armed rebellion otherwise he would have arrested instantly.("The Markan Gospel: an Apologia ad Christianos Romanos, in Jesus and the Zealots: A Study of the Political Factor in Primitive Christianity (New York: Scribners, 1967).
> >  
> > Vale,
> > ASR
> >
> > --- On Wed, 9/30/09, petronius_dexter <jfarnoud94@> wrote:
> >
> >
> > From: petronius_dexter <jfarnoud94@>
> > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > To: Nova-Roma@yahoogroups.com
> > Date: Wednesday, September 30, 2009, 1:33 PM
> >
> >
> >  
> >
> >
> >
> > C. Petronius A. Sempronio s.p.d.,
> >
> > > My early training was in that second quest context that ended up with a refined Weiss-Schweitzer view that if there is a historical kernel to Jesus, he was an apocalyptic nut claiming the end of the world would be in his lifetime some 2000 years ago.
> >
> > But in this case, why Pilatus would crucify him? Imagine Pilatus staying in his first opinion and releasing Jesus... the world would be another.
> >
> > Vale.
> > C. Petronius Dexter
> >
>
Group: Nova-Roma Message: 70674 From: Cato Date: 2009-09-30
Subject: Re: Notre Dame d'Athènes/was support YSEE and protest censorship in
Cato omnibus in foro SPD

Salvete.

The image of a mother and her child is just about as old as recorded human civilization itself.

Hagia Sophia, like Hagia Eirene, both represented attributes of the divine: holy wisdom and holy peace. They are not unique entities apart from the divine; Minerva/Athena is a separate goddess with many more attributes than wisdom.

Valete,

Cato



--- In Nova-Roma@yahoogroups.com, "petronius_dexter" <jfarnoud94@...> wrote:
>
> Have M. Hortensia!
>
> > Is Hagia Sophia, Dea Victoria then?
>
> In my opinion, Hagia Sophia is an christian avatar of Minerva/Athena. Because Minerva was the goddess of the wisdom and Sophia is the Greek word for wisdom.
>
> "Notre Dame" is the French calling of the virgin Mary. And Minerva too was virgin...
>
> Vale.
> C. Petronius Dexter
>
Group: Nova-Roma Message: 70675 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
--- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@...> wrote:
>
> Cato Hortensiae Maiori sal.
>
> Salve.
>
> The praetors have nothing to do with the Back Alley; they cannot decide what it should or should not do.
>
> If you're so happy about the thought of leaving the Back Alley maybe you should simply unsubscribe from it on your own. No-one is forcing you to stay.
>
> Vale,
>
> Cato
>

Well the BA has no need for praetors because praetors would probably be fair and the BA can't have that.

The farce on the BA is that Maior broke a ridiculous and hypocritical rule without a single shred of evidence. They only had supposition and suspicion. They conveniently laid all the guilt on Maior(someone whom they dislike and would love to get rid of) and told her if she was innocent she'd have to prove it herself by finding the "guilty party". Guilty till proven innocent on the back alley.

I await my turn in this farce whereby I'm accused of breaking a rule with no proof and automatically guilty because, like Maior, I challenge the bullies on the BA.

And pretty soon the BA will be rid of all it's detractors and they can continue to spread gossip, rumour, and make fun of Nova Roma and others unfettered. They can also continue to repost other people's emails(from the ML, the senate list, etc) in order to ridicule them without anyone offering an opposing viewpoint; the very thing they accuse maior of doing with no proof.

The powers that be on the BA have deemed themselves in the right, so no one can tell them they're wrong. These are the very same people who are your senators(2 of whom have been nota'd in the past), your censor(who tried to usurp the authority of an absent co-censor and fought against the new co-censor), and atleast one aims to be consul.

By the way if you are thinking of joining the BA to find out for yourself what's going on there, expect to be kicked from the group in a month if you don't participate in the muck. They have a no lurking rule as well.

-Anna
Group: Nova-Roma Message: 70676 From: Cato Date: 2009-09-30
Subject: Re: Early Christian Syncretism 1
Cato Iunio Neroni sal.

Salve.

This is probably the first sensible - and most factual - thing said in this whole "discussion".

Vale,

Cato


--- In Nova-Roma@yahoogroups.com, "Nero" <rikudemyx@...> wrote:
>
> Salve,
> [SNIP]

> Short of going back in time to see for ourselves we can never truly know. For now debating seems to me to be pointless as many learned men have been fighting over it for years and have yet to reach a conclusion, If you are christian and believe in jesus then those are your beliefs and you should follow them with your heart. If you are Pagan and believe in the awe and might of the Gods then that's wonderful follow that to the best of your ability, but fighting over it will tear us apart.
> Di Vos Incolumes Custodiant.
> Nero
Group: Nova-Roma Message: 70677 From: petronius_dexter Date: 2009-09-30
Subject: Re: Notre Dame d'Athènes/was support YSEE and protest censorship in
C. Petronius C. Catoni s.p.d.,

> The image of a mother and her child is just about as old as recorded human civilization itself.

And as this mother was Mary for the Franks, they called the Parthenon "Notre Dame" because of Mary.

> Hagia Sophia, like Hagia Eirene, both represented attributes of the divine: holy wisdom and holy peace. They are not unique entities apart from the divine; Minerva/Athena is a separate goddess with many more attributes than wisdom.

Sophia was a christian avatar of Athena, I did not say that Athena is only the goddess of the wisdom, but the wisdom(Sophia) is a main attribute of the goddess Minerva/Athena.

Vale.
C. Petronius Dexter
Group: Nova-Roma Message: 70678 From: Kirsteen Wright Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
On Wed, Sep 30, 2009 at 6:05 PM, lathyrus77 <lathyrus77@...> wrote:
--- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@...> wrote:


By the way if you are thinking of joining the BA to find out for yourself what's going on there, expect to be kicked from the group in a month if you don't participate in the muck. They have a no lurking rule as well.

Anna

I have never once participated in any muck. In fact, I believe i was one of the first to request people to stop calling you names and I was certainly one of the first to argue that there was no way I wanted you to be asked to leave. Yet funnily enough I've never been kicked off the BA nor asked to leave.

I've been a member of the BA just about as long as I've been a member of the ML (over 6 years). It's perfectly possible to be a member of the BA and have interesting discussions without participating in muck.

Flavia Lucilla  Merula

Group: Nova-Roma Message: 70679 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
--- In Nova-Roma@yahoogroups.com, Kirsteen Wright <kirsteen.falconsfan@...> wrote:
>
> On Wed, Sep 30, 2009 at 6:05 PM, lathyrus77 <lathyrus77@...> wrote:
>
> > --- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@> wrote:
> >
> >
> > By the way if you are thinking of joining the BA to find out for yourself
> > what's going on there, expect to be kicked from the group in a month if you
> > don't participate in the muck. They have a no lurking rule as well.
> >
> > Anna
>
> I have never once participated in any muck.

Yes, you are one of the few on the back alley that ignores the BS. The fact that you can see what they do on the BA and have nothing to say about most of it is really amazing. I could not remain friendly with these people because of what they say and do, so I applaud your restraint.


In fact, I believe i was one of
> the first to request people to stop calling you names and I was certainly
> one of the first to argue that there was no way I wanted you to be asked to
> leave. Yet funnily enough I've never been kicked off the BA nor asked to
> leave.
>

It's not that funny actually. You have not made an enemy of yourself with TPTB. Becuase I regularly challenge and rebutt their horrible posts, I'm accused of rewriting history, lying, and being a troll. Because you ignore most of those horrible posts, you are not deemed a troll.

> I've been a member of the BA just about as long as I've been a member of the
> ML (over 6 years). It's perfectly possible to be a member of the BA and have
> interesting discussions without participating in muck.
>

Only if you can be friendly with contemptible people and not go against them in most of their bullying.

I certainly can't do that.

I suppose a way around the no lurking rule is to make atleast one post a month, like a reply to one of Sulla's "Big Boobs" posts, or when someone talks about their kittens, or an ailing family member.

-Anna
Group: Nova-Roma Message: 70680 From: Vladimir Popov Date: 2009-09-30
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE

Salve, Dexter, it's not a phenomenon, remember, that Gauls was settled for 70 years in Eastern Thrace /278 - 218 B.C./, and established a kingdom with capital Tylis. :)
Vale.

Group: Nova-Roma Message: 70681 From: rory12001 Date: 2009-09-30
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Salvete:
yes, Cybele was very popular in Thrace, I have a paper on it, which I can forward if anyone is interested.
optime vale
Maior
>
>
> Salve, Dexter, it's not a phenomenon, remember, that Gauls was settled for 70 years in Eastern Thrace /278 - 218 B.C./, and established a kingdom with capital Tylis. :)
> Vale.
>
Group: Nova-Roma Message: 70682 From: rory12001 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Salvete;
yes, the 'no lurking rule' was to get rid of those who want to see what is going on but don't have the stomach to take the abuse if you say something terrible like:

"Look how active the CP is.." and give examples.

For that Sulla nicknamed me Goebbels: disgusting as my relatives died in the Holocaust. And he knows it.

Merula doesn't heap abuse on people, but she doesn't criticize Sulla, Cato and his cronies, unlike Anna and me. Anna is routinely called every anatomical name you can think of. They are vile.
valete
Maior



> > > By the way if you are thinking of joining the BA to find out for yourself
> > > what's going on there, expect to be kicked from the group in a month if you
> > > don't participate in the muck. They have a no lurking rule as well.
> > >
> > > Anna
> >
> > I have never once participated in any muck.
>
> Yes, you are one of the few on the back alley that ignores the BS. The fact that you can see what they do on the BA and have nothing to say about most of it is really amazing. I could not remain friendly with these people because of what they say and do, so I applaud your restraint.
>
>
> In fact, I believe i was one of
> > the first to request people to stop calling you names and I was certainly
> > one of the first to argue that there was no way I wanted you to be asked to
> > leave. Yet funnily enough I've never been kicked off the BA nor asked to
> > leave.
> >
>
> It's not that funny actually. You have not made an enemy of yourself with TPTB. Becuase I regularly challenge and rebutt their horrible posts, I'm accused of rewriting history, lying, and being a troll. Because you ignore most of those horrible posts, you are not deemed a troll.
>
> > I've been a member of the BA just about as long as I've been a member of the
> > ML (over 6 years). It's perfectly possible to be a member of the BA and have
> > interesting discussions without participating in muck.
> >
>
> Only if you can be friendly with contemptible people and not go against them in most of their bullying.
>
> I certainly can't do that.
>
> I suppose a way around the no lurking rule is to make atleast one post a month, like a reply to one of Sulla's "Big Boobs" posts, or when someone talks about their kittens, or an ailing family member.
>
> -Anna
>
Group: Nova-Roma Message: 70683 From: Cato Date: 2009-09-30
Subject: Re: Notre Dame d'Athènes/was support YSEE and protest censorship in
Cato Petronio Dextero sal.

Salve!

Sophia isn't an "avatar of Athena"; Sophia is an *attribute* of the Christian God, not a separate entity.

And yes, I agree; many places/buildings associated with female gods were taken over and reassigned to the Theotokos, including the Parthenon. Wasn't Notre Dame in Paris built on the site of a temple to Venus?

Vale,

Cato


--- In Nova-Roma@yahoogroups.com, "petronius_dexter" <jfarnoud94@...> wrote:
>
>
> C. Petronius C. Catoni s.p.d.,
>
> > The image of a mother and her child is just about as old as recorded human civilization itself.
>
> And as this mother was Mary for the Franks, they called the Parthenon "Notre Dame" because of Mary.
>
> > Hagia Sophia, like Hagia Eirene, both represented attributes of the divine: holy wisdom and holy peace. They are not unique entities apart from the divine; Minerva/Athena is a separate goddess with many more attributes than wisdom.
>
> Sophia was a christian avatar of Athena, I did not say that Athena is only the goddess of the wisdom, but the wisdom(Sophia) is a main attribute of the goddess Minerva/Athena.
>
> Vale.
> C. Petronius Dexter
>
Group: Nova-Roma Message: 70684 From: Cato Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Cato hortensiae Maiori sal.

Salve!

Then aren't you glad you're no longer associated with such a vile place? Be happy!

Vale,

Cato


--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Salvete;
> yes, the 'no lurking rule' was to get rid of those who want to see what is going on but don't have the stomach to take the abuse if you say something terrible like:
>
> "Look how active the CP is.." and give examples.
>
> For that Sulla nicknamed me Goebbels: disgusting as my relatives died in the Holocaust. And he knows it.
>
> Merula doesn't heap abuse on people, but she doesn't criticize Sulla, Cato and his cronies, unlike Anna and me. Anna is routinely called every anatomical name you can think of. They are vile.
> valete
> Maior
>
>
>
> > > > By the way if you are thinking of joining the BA to find out for yourself
> > > > what's going on there, expect to be kicked from the group in a month if you
> > > > don't participate in the muck. They have a no lurking rule as well.
> > > >
> > > > Anna
> > >
> > > I have never once participated in any muck.
> >
> > Yes, you are one of the few on the back alley that ignores the BS. The fact that you can see what they do on the BA and have nothing to say about most of it is really amazing. I could not remain friendly with these people because of what they say and do, so I applaud your restraint.
> >
> >
> > In fact, I believe i was one of
> > > the first to request people to stop calling you names and I was certainly
> > > one of the first to argue that there was no way I wanted you to be asked to
> > > leave. Yet funnily enough I've never been kicked off the BA nor asked to
> > > leave.
> > >
> >
> > It's not that funny actually. You have not made an enemy of yourself with TPTB. Becuase I regularly challenge and rebutt their horrible posts, I'm accused of rewriting history, lying, and being a troll. Because you ignore most of those horrible posts, you are not deemed a troll.
> >
> > > I've been a member of the BA just about as long as I've been a member of the
> > > ML (over 6 years). It's perfectly possible to be a member of the BA and have
> > > interesting discussions without participating in muck.
> > >
> >
> > Only if you can be friendly with contemptible people and not go against them in most of their bullying.
> >
> > I certainly can't do that.
> >
> > I suppose a way around the no lurking rule is to make atleast one post a month, like a reply to one of Sulla's "Big Boobs" posts, or when someone talks about their kittens, or an ailing family member.
> >
> > -Anna
> >
>
Group: Nova-Roma Message: 70685 From: Kirsteen Wright Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
On Wed, Sep 30, 2009 at 8:12 PM, rory12001 <rory12001@...> wrote:

Merula doesn't heap abuse on people, but she doesn't criticize Sulla, Cato and his cronies,

Actually, Maior, I have criticised Sulla, on more than one occasion. However, I accept I've never criticised Cato. I've never seen anything to criticise him for.

Merula

Group: Nova-Roma Message: 70686 From: rory12001 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Salve;
I was there to present another perspective to new people whom you recruit off the Main List. I wanted them to see the other side's pov.

It was unpleasant, really horrid, but I thought it was my duty. And yes I am glad to be gone. But who will report on your double faces?

When you support the religio publically but mock it behind everyone's back?

when Graecus shows respect to Regulus on the ML but denigrates him on the BA?

when Sulla says here the BA is a fun friendly place and calls me Goebbels.
Maior

Salve!
>
> Then aren't you glad you're no longer associated with such a vile place? Be happy!
>
> Vale,
>
> Cato
>
>
> --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> > Salvete;
> > yes, the 'no lurking rule' was to get rid of those who want to see what is going on but don't have the stomach to take the abuse if you say something terrible like:
> >
> > "Look how active the CP is.." and give examples.
> >
> > For that Sulla nicknamed me Goebbels: disgusting as my relatives died in the Holocaust. And he knows it.
> >
> > Merula doesn't heap abuse on people, but she doesn't criticize Sulla, Cato and his cronies, unlike Anna and me. Anna is routinely called every anatomical name you can think of. They are vile.
> > valete
> > Maior
> >
> >
> >
> > > > > By the way if you are thinking of joining the BA to find out for yourself
> > > > > what's going on there, expect to be kicked from the group in a month if you
> > > > > don't participate in the muck. They have a no lurking rule as well.
> > > > >
> > > > > Anna
> > > >
> > > > I have never once participated in any muck.
> > >
> > > Yes, you are one of the few on the back alley that ignores the BS. The fact that you can see what they do on the BA and have nothing to say about most of it is really amazing. I could not remain friendly with these people because of what they say and do, so I applaud your restraint.
> > >
> > >
> > > In fact, I believe i was one of
> > > > the first to request people to stop calling you names and I was certainly
> > > > one of the first to argue that there was no way I wanted you to be asked to
> > > > leave. Yet funnily enough I've never been kicked off the BA nor asked to
> > > > leave.
> > > >
> > >
> > > It's not that funny actually. You have not made an enemy of yourself with TPTB. Becuase I regularly challenge and rebutt their horrible posts, I'm accused of rewriting history, lying, and being a troll. Because you ignore most of those horrible posts, you are not deemed a troll.
> > >
> > > > I've been a member of the BA just about as long as I've been a member of the
> > > > ML (over 6 years). It's perfectly possible to be a member of the BA and have
> > > > interesting discussions without participating in muck.
> > > >
> > >
> > > Only if you can be friendly with contemptible people and not go against them in most of their bullying.
> > >
> > > I certainly can't do that.
> > >
> > > I suppose a way around the no lurking rule is to make atleast one post a month, like a reply to one of Sulla's "Big Boobs" posts, or when someone talks about their kittens, or an ailing family member.
> > >
> > > -Anna
> > >
> >
>
Group: Nova-Roma Message: 70687 From: Kirsteen Wright Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
On Wed, Sep 30, 2009 at 8:24 PM, rory12001 <rory12001@...> wrote:

When you support the religio publically but mock it behind everyone's back?

Maior, I have never ever seen anyone on the Back Alley mock the religio. Believe me since it was the religio that first brought me to Nova Roma, that's the one thiing I could not tolerate.

Merula

Group: Nova-Roma Message: 70688 From: Vladimir Popov Date: 2009-09-30
Subject: Re: Bulgaria, Thracia Moesia? [ was REI PUBLICAE NOVAE ROMANAE
Salve,
Cybele or Great Goddes/Mother is really popular in ancient worl and she has even parallel in the Christianity /The Virgin Mary/.
In Bulgaria even now we have people, who worshipped the Great Mother:

Group: Nova-Roma Message: 70689 From: Nero Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Salve,
I have to agree with Cato on this one I;ve been through the alley's archives and haven't seen anything of the sort.
Di Vos Incolumes Custodiant
Nero


--- In Nova-Roma@yahoogroups.com, Kirsteen Wright <kirsteen.falconsfan@...> wrote:
>
> On Wed, Sep 30, 2009 at 8:24 PM, rory12001 <rory12001@...> wrote:
>
> >
> > When you support the religio publically but mock it behind everyone's back?
> >
> > Maior, I have never ever seen anyone on the Back Alley mock the religio.
> Believe me since it was the religio that first brought me to Nova Roma,
> that's the one thiing I could not tolerate.
>
> Merula
>
Group: Nova-Roma Message: 70690 From: Cato Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Cato Hortensiae Maiori sal.

Salve!

LOL "REPORT ON YOUR DOUBLE FACES"? What are you, the Nova Roman HUAC? Do you have a trench coat and a secret decoder ring?

I've challenged you at least three times to substantiate lies you have spoken about me, including this tired old bull**** about the sacra publica - offering to resign from Nova Roma forever if you could - and not once have you been able to do so. That's because I say exactly the same thing everywhere.

Vale!

Cato

--- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@...> wrote:
>
> Salve;
> I was there to present another perspective to new people whom you recruit off the Main List. I wanted them to see the other side's pov.
>
> It was unpleasant, really horrid, but I thought it was my duty. And yes I am glad to be gone. But who will report on your double faces?
>
> When you support the religio publically but mock it behind everyone's back?
>
> when Graecus shows respect to Regulus on the ML but denigrates him on the BA?
>
> when Sulla says here the BA is a fun friendly place and calls me Goebbels.
> Maior
>
> Salve!
> >
> > Then aren't you glad you're no longer associated with such a vile place? Be happy!
> >
> > Vale,
> >
> > Cato
> >
> >
> > --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> > >
> > > Salvete;
> > > yes, the 'no lurking rule' was to get rid of those who want to see what is going on but don't have the stomach to take the abuse if you say something terrible like:
> > >
> > > "Look how active the CP is.." and give examples.
> > >
> > > For that Sulla nicknamed me Goebbels: disgusting as my relatives died in the Holocaust. And he knows it.
> > >
> > > Merula doesn't heap abuse on people, but she doesn't criticize Sulla, Cato and his cronies, unlike Anna and me. Anna is routinely called every anatomical name you can think of. They are vile.
> > > valete
> > > Maior
> > >
> > >
> > >
> > > > > > By the way if you are thinking of joining the BA to find out for yourself
> > > > > > what's going on there, expect to be kicked from the group in a month if you
> > > > > > don't participate in the muck. They have a no lurking rule as well.
> > > > > >
> > > > > > Anna
> > > > >
> > > > > I have never once participated in any muck.
> > > >
> > > > Yes, you are one of the few on the back alley that ignores the BS. The fact that you can see what they do on the BA and have nothing to say about most of it is really amazing. I could not remain friendly with these people because of what they say and do, so I applaud your restraint.
> > > >
> > > >
> > > > In fact, I believe i was one of
> > > > > the first to request people to stop calling you names and I was certainly
> > > > > one of the first to argue that there was no way I wanted you to be asked to
> > > > > leave. Yet funnily enough I've never been kicked off the BA nor asked to
> > > > > leave.
> > > > >
> > > >
> > > > It's not that funny actually. You have not made an enemy of yourself with TPTB. Becuase I regularly challenge and rebutt their horrible posts, I'm accused of rewriting history, lying, and being a troll. Because you ignore most of those horrible posts, you are not deemed a troll.
> > > >
> > > > > I've been a member of the BA just about as long as I've been a member of the
> > > > > ML (over 6 years). It's perfectly possible to be a member of the BA and have
> > > > > interesting discussions without participating in muck.
> > > > >
> > > >
> > > > Only if you can be friendly with contemptible people and not go against them in most of their bullying.
> > > >
> > > > I certainly can't do that.
> > > >
> > > > I suppose a way around the no lurking rule is to make atleast one post a month, like a reply to one of Sulla's "Big Boobs" posts, or when someone talks about their kittens, or an ailing family member.
> > > >
> > > > -Anna
> > > >
> > >
> >
>
Group: Nova-Roma Message: 70691 From: gualterus_graecus Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Salve,

It's because Maior is a propagandist. I encourage anyone interested in what goes on in the BA to join and read the posts themselves instead of relying on her distorted summaries of everything. Fortunately, she is now banished.

Vale,

Gualterus

--- In Nova-Roma@yahoogroups.com, "Nero" <rikudemyx@...> wrote:
>
> Salve,
> I have to agree with Cato on this one I;ve been through the alley's archives and haven't seen anything of the sort.
> Di Vos Incolumes Custodiant
> Nero
>
>
> --- In Nova-Roma@yahoogroups.com, Kirsteen Wright <kirsteen.falconsfan@> wrote:
> >
> > On Wed, Sep 30, 2009 at 8:24 PM, rory12001 <rory12001@> wrote:
> >
> > >
> > > When you support the religio publically but mock it behind everyone's back?
> > >
> > > Maior, I have never ever seen anyone on the Back Alley mock the religio.
> > Believe me since it was the religio that first brought me to Nova Roma,
> > that's the one thiing I could not tolerate.
> >
> > Merula
> >
>
Group: Nova-Roma Message: 70692 From: livia_plauta Date: 2009-09-30
Subject: Apollonius of Tyana and book sale (was: Re: Early Christian Syncreti
Salvete,
did anyone read this: http://books.google.com/books/p/5195995517295947?id=HjXhr-JnjBYC&pg=PA12&dq=apollonio+di+tiana&lr=&hl=it#v=onepage&q=apollonio%20di%20tiana&f=false

(Maria Dzielska: "Apollonius of Tyana in Legend and History)?

The publisher, L'Erma di Bretshneider (www.lerma.it) is having a big sale in this moment: the book costs 30 euros instead of 101.

It's worth having a look at their website for other books on sale too. I'm surely going to place an order.

Optime valete,
Livia

>
> Salve,
> After my own research I have found that Apollonius does not have much to his name save for one writer, all that can be said officialy is that he was a man who denied sacrifice and was a vgetarian, any writings of him after that can be classified as embellishments of his life. The same can be said of jesus. Even I will not deny that a man named jesus walked the earth, however beyond that the rest cannot be confirmed except for by the bible. Beyond that all the writing either merely present him as a man or are altered or fictionalizd texts. For example I was thinking of why Pilate never made refrence to executing such a debated figure and it seems that there is a document supposidly written by the man that speaks of jesus however it has been found that the document was writtin in the fourth century, another example of altered texts are those of Josephus, who wrote of jesus as a jew that had gained a gathering as a teacher however later alterations show embellishments of the origional.
> Short of going back in time to see for ourselves we can never truly know. For now debating seems to me to be pointless as many learned men have been fighting over it for years and have yet to reach a conclusion, If you are christian and believe in jesus then those are your beliefs and you should follow them with your heart. If you are Pagan and believe in the awe and might of the Gods then that's wonderful follow that to the best of your ability, but fighting over it will tear us apart.
> Di Vos Incolumes Custodiant.
> Nero
>
>
>
>
>
> --- In Nova-Roma@yahoogroups.com, "rory12001" <rory12001@> wrote:
> >
> > Salve Regule;
> >
> > so the Jesus described by documents (the New Testament and writings of followers) is just as much a fictional life written about a person born into history as Apollonius of Tyana?
> >
> > Actually does Apollonius have more historicity?
> >
> > vale
> > Maior
> > Or maybe Attis is the better comparison; some scholars think Attis is named for Croesus' son Attis, mentioned in Herodotus and this is a real person.
> > And someone named Ates built the Midas monument. That's it; the rest is myth.
> >
> >
> >
> > - In Nova-Roma@yahoogroups.com, "A. Sempronius Regulus" <asempronius.regulus@> wrote:
> > >
> > > Salve,
> > > First let's look at difficulties in knowing what was really going on and happened. The documents don't agree. There is the question of which might be more reliable and why but lets just look. The Toledoth Jeschu (hypothesized to be dependent on a second century Jewish Christian gospel) has Jesus born in 100 BCE and crucified under Alexander Jannaeus! Luke says Jesus was 30 years old when he was crucified under Pontius Pilate. John seems to place Jesus near 50 years old. Following the Johnnine tradition in Asia Minor, Irenaeus believed Jesus was 50 years old and was crucified under the reign of emperor Claudius.
> > > �
> > > I think your question presupposes too much about what we know about the events. But, one answer that has been forwarded by�some scholars is this. Like S.G. Brandon, they believed that as part of his apocalypticism, Jesus was involved in political insurrection. Thus, his raid on the Temple was an armed rebellion otherwise he would have arrested instantly.("The Markan Gospel: an Apologia ad Christianos Romanos, in Jesus and the Zealots: A Study of the Political Factor in Primitive Christianity (New York: Scribners, 1967).
> > > �
> > > Vale,
> > > ASR
> > >
> > > --- On Wed, 9/30/09, petronius_dexter <jfarnoud94@> wrote:
> > >
> > >
> > > From: petronius_dexter <jfarnoud94@>
> > > Subject: [Nova-Roma] Re: Early Christian Syncretism 1
> > > To: Nova-Roma@yahoogroups.com
> > > Date: Wednesday, September 30, 2009, 1:33 PM
> > >
> > >
> > > �
> > >
> > >
> > >
> > > C. Petronius A. Sempronio s.p.d.,
> > >
> > > > My early training was in that second quest context that ended up with a refined Weiss-Schweitzer view that if there is a historical kernel to Jesus, he was an apocalyptic nut claiming the end of the world would be in his lifetime some 2000 years ago.
> > >
> > > But in this case, why Pilatus would crucify him? Imagine Pilatus staying in his first opinion and releasing Jesus... the world would be another.
> > >
> > > Vale.
> > > C. Petronius Dexter
> > >
> >
>
Group: Nova-Roma Message: 70693 From: livia_plauta Date: 2009-09-30
Subject: Nero's Cenatio Rotunda found on the Palatine
L. Livia Plauta omnibus S.P.D.

Remains of Nero's "Cenatio rotunda", a revolving dining room, were found in the Palatine, under the Vigna Barberini (the garden part, for those who know the Palatine).

Article here, in Italian: http://www.repubblica.it/2009/09/sezioni/arte/arte/larcan-spalla/larcan-spalla/larcan-spalla.html

Photo gallery here: http://www.repubblica.it/2006/08/gallerie/spettacoliecultura/scoperta-nerone/1.html

The room is mentioned by Suetonius in his biography of nero, as a room of the Domus Aurea which revolved day and night imitating earth movement.
What you see in the photos is a tower which was probably part of the mechanism: the room itself was probably a light wooden structure, and it revolved with a hydraulic mechanism.
It was on top of the Palatine hill and afforded a beautiful panoramic view.

Excavations are going to continue because there is a lot more to be found.

Optime valete,
Livia
Group: Nova-Roma Message: 70694 From: Cato Date: 2009-09-30
Subject: Re: Nero's Cenatio Rotunda found on the Palatine
Cato Liviae Plautae omnibusque in foro SPD

Salvete!

Here's an article in English:

http://www.dailymail.co.uk/news/article-1216986/Roman-Emperor-Neros-legendary-rotating-dining-room-uncovered-archaeologists.html

(thanks Merula)

Valete!

Cato


--- In Nova-Roma@yahoogroups.com, "livia_plauta" <livia.plauta@...> wrote:
>
> L. Livia Plauta omnibus S.P.D.
>
> Remains of Nero's "Cenatio rotunda", a revolving dining room, were found in the Palatine, under the Vigna Barberini (the garden part, for those who know the Palatine).
>
> Article here, in Italian: http://www.repubblica.it/2009/09/sezioni/arte/arte/larcan-spalla/larcan-spalla/larcan-spalla.html
>
> Photo gallery here: http://www.repubblica.it/2006/08/gallerie/spettacoliecultura/scoperta-nerone/1.html
>
> The room is mentioned by Suetonius in his biography of nero, as a room of the Domus Aurea which revolved day and night imitating earth movement.
> What you see in the photos is a tower which was probably part of the mechanism: the room itself was probably a light wooden structure, and it revolved with a hydraulic mechanism.
> It was on top of the Palatine hill and afforded a beautiful panoramic view.
>
> Excavations are going to continue because there is a lot more to be found.
>
> Optime valete,
> Livia
>
Group: Nova-Roma Message: 70695 From: livia_plauta Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Salvete,
well, apparently I've been removed from the BA after going no mail in July. Never mind: I wasn't reading it anyway, and it's relaxing and refreshing not to be in the BA any longer.
Maior's summaries may be distorted, but really, the Back Alley is a place where insults of all sorts fly around, and that makes it very bit boring after a while. Of course those who stresse the friendly and carefree attitude of the BA are also right: after all, the insults and gossip there are only directed to people who don't belong to the list.

Valete,
Livia
>
> Salve,
>
> It's because Maior is a propagandist. I encourage anyone interested in what goes on in the BA to join and read the posts themselves instead of relying on her distorted summaries of everything. Fortunately, she is now banished.
>
> Vale,
>
> Gualterus
>
> --- In Nova-Roma@yahoogroups.com, "Nero" <rikudemyx@> wrote:
> >
> > Salve,
> > I have to agree with Cato on this one I;ve been through the alley's archives and haven't seen anything of the sort.
> > Di Vos Incolumes Custodiant
> > Nero
> >
> >
> > --- In Nova-Roma@yahoogroups.com, Kirsteen Wright <kirsteen.falconsfan@> wrote:
> > >
> > > On Wed, Sep 30, 2009 at 8:24 PM, rory12001 <rory12001@> wrote:
> > >
> > > >
> > > > When you support the religio publically but mock it behind everyone's back?
> > > >
> > > > Maior, I have never ever seen anyone on the Back Alley mock the religio.
> > > Believe me since it was the religio that first brought me to Nova Roma,
> > > that's the one thiing I could not tolerate.
> > >
> > > Merula
> > >
> >
>
Group: Nova-Roma Message: 70696 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
--- In Nova-Roma@yahoogroups.com, Kirsteen Wright <kirsteen.falconsfan@...> wrote:
>
> On Wed, Sep 30, 2009 at 8:24 PM, rory12001 <rory12001@...> wrote:
>
> >
> > When you support the religio publically but mock it behind everyone's back?
> >
> > Maior, I have never ever seen anyone on the Back Alley mock the religio.
> Believe me since it was the religio that first brought me to Nova Roma,
> that's the one thiing I could not tolerate.
>
> Merula
>


But you will tolerate it when they make fun of one of the Vestals, the Pontifex Maximus, and various priests such as Lentulus and Maior, calling them all frauds. I guess calling the Pontifex Maximus "Fishhead" isn't mocking?


-Anna
Group: Nova-Roma Message: 70697 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
--- In Nova-Roma@yahoogroups.com, "Nero" <rikudemyx@...> wrote:
>
> Salve,
> I have to agree with Cato on this one I;ve been through the alley's archives and haven't seen anything of the sort.
> Di Vos Incolumes Custodiant
> Nero


You just joined. I don't think you could've read the entire archives in this short amount of time.

-Anna
Group: Nova-Roma Message: 70698 From: Cato Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Cato Annae sal.

Salve.

Yes, it is mocking. But it's mocking individuals, not the sacra publica or privata themselves. You can criticize the current or former Presidents of the United States without attacking the institution - it happens all the time.

Vale,

Cato



--- In Nova-Roma@yahoogroups.com, "lathyrus77" <lathyrus77@...> wrote:
>
> --- In Nova-Roma@yahoogroups.com, Kirsteen Wright <kirsteen.falconsfan@> wrote:
> >
> > On Wed, Sep 30, 2009 at 8:24 PM, rory12001 <rory12001@> wrote:
> >
> > >
> > > When you support the religio publically but mock it behind everyone's back?
> > >
> > > Maior, I have never ever seen anyone on the Back Alley mock the religio.
> > Believe me since it was the religio that first brought me to Nova Roma,
> > that's the one thiing I could not tolerate.
> >
> > Merula
> >
>
>
> But you will tolerate it when they make fun of one of the Vestals, the Pontifex Maximus, and various priests such as Lentulus and Maior, calling them all frauds. I guess calling the Pontifex Maximus "Fishhead" isn't mocking?
>
>
> -Anna
>
Group: Nova-Roma Message: 70699 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
--- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@...> wrote:
>
> Cato Annae sal.
>
> Salve.
>
> Yes, it is mocking. But it's mocking individuals, not the sacra publica or privata themselves. You can criticize the current or former Presidents of the United States without attacking the institution - it happens all the time.
>


When you continually call priests of the religio frauds, the anti-pope, Anus, etc then it's not just individuals. It's been said on the BA that the priests of Nova Roma are playing a roleplaying game. How can you give respect to the state religio by denigrating those that represent it? And if it's ok to do that, why don't you do it here on the ML where everyone can see it? Why hide it on the BA?


-Anna
Group: Nova-Roma Message: 70700 From: Kirsteen Wright Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
On Wed, Sep 30, 2009 at 9:27 PM, lathyrus77 <lathyrus77@...> wrote:


But you will tolerate it when they make fun of one of the Vestals, the Pontifex Maximus, and various priests such as Lentulus and Maior, calling them all frauds. I guess calling the Pontifex Maximus "Fishhead" isn't mocking?

Yes it is mocking and, as you know, I did, on more than one occasion, complain about namecalling. However,  mocking an individual is not the same as mocking the religio.

Merula

Group: Nova-Roma Message: 70701 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
--- In Nova-Roma@yahoogroups.com, Kirsteen Wright <kirsteen.falconsfan@...> wrote:
>
> On Wed, Sep 30, 2009 at 9:27 PM, lathyrus77 <lathyrus77@...> wrote:
>
> >
> >
> > But you will tolerate it when they make fun of one of the Vestals, the
> > Pontifex Maximus, and various priests such as Lentulus and Maior, calling
> > them all frauds. I guess calling the Pontifex Maximus "Fishhead" isn't
> > mocking?
> >
> > Yes it is mocking and, as you know, I did, on more than one occasion,
> complain about namecalling. However, mocking an individual is not the same
> as mocking the religio.
>


They mock their faith. They call them frauds and claim it's a playing a roleplaying game. Adhominem attacks on those in the religio is disrespectful of the religio.

It's quite clear they have no respect for them, I'm surprised to see fellow practitioners make excuses for this abhorrent behaviour.

I've heard it said on the BA that the religio isn't even correctly practiced in Nova Roma. Where's the respect?

-Anna
Group: Nova-Roma Message: 70702 From: Nero Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
And you know about my reading/scanning ability how...?


--- In Nova-Roma@yahoogroups.com, "lathyrus77" <lathyrus77@...> wrote:
>
> --- In Nova-Roma@yahoogroups.com, "Nero" <rikudemyx@> wrote:
> >
> > Salve,
> > I have to agree with Cato on this one I;ve been through the alley's archives and haven't seen anything of the sort.
> > Di Vos Incolumes Custodiant
> > Nero
>
>
> You just joined. I don't think you could've read the entire archives in this short amount of time.
>
> -Anna
>
Group: Nova-Roma Message: 70703 From: Cato Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Cato Annae sal.

Salve!

Actually, I have never called Piscinus anything but the pontifex maximus. And I have quite often disagreed with him quite bluntly here in the Forum. The religio is not reliant upon the individuals who have taken it over for its power or authority. It has an inherent value that remains regardless of who is acting on its behalf - or claiming to. So you're fishing now, like Maior has tried doing.

Vale,

Cato

--- In Nova-Roma@yahoogroups.com, "lathyrus77" <lathyrus77@...> wrote:
>
> --- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@> wrote:
> >
> > Cato Annae sal.
> >
> > Salve.
> >
> > Yes, it is mocking. But it's mocking individuals, not the sacra publica or privata themselves. You can criticize the current or former Presidents of the United States without attacking the institution - it happens all the time.
> >
>
>
> When you continually call priests of the religio frauds, the anti-pope, Anus, etc then it's not just individuals. It's been said on the BA that the priests of Nova Roma are playing a roleplaying game. How can you give respect to the state religio by denigrating those that represent it? And if it's ok to do that, why don't you do it here on the ML where everyone can see it? Why hide it on the BA?
>
>
> -Anna
>
Group: Nova-Roma Message: 70704 From: Cato Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
Cato Annae sal.

Salve!

Respect is earned, not tagged on like a badge because someone scooped up a title. And yes, I have said quite openly, clearly, and repeatedly that I think the current approach to the sacra publica is being badly mismanaged. Have you never - ever - questioned someone in "authority" for a bad judgement call?

Vale,

Cato

--- In Nova-Roma@yahoogroups.com, "lathyrus77" <lathyrus77@...> wrote:
>
> --- In Nova-Roma@yahoogroups.com, Kirsteen Wright <kirsteen.falconsfan@> wrote:
> >
> > On Wed, Sep 30, 2009 at 9:27 PM, lathyrus77 <lathyrus77@> wrote:
> >
> > >
> > >
> > > But you will tolerate it when they make fun of one of the Vestals, the
> > > Pontifex Maximus, and various priests such as Lentulus and Maior, calling
> > > them all frauds. I guess calling the Pontifex Maximus "Fishhead" isn't
> > > mocking?
> > >
> > > Yes it is mocking and, as you know, I did, on more than one occasion,
> > complain about namecalling. However, mocking an individual is not the same
> > as mocking the religio.
> >
>
>
> They mock their faith. They call them frauds and claim it's a playing a roleplaying game. Adhominem attacks on those in the religio is disrespectful of the religio.
>
> It's quite clear they have no respect for them, I'm surprised to see fellow practitioners make excuses for this abhorrent behaviour.
>
> I've heard it said on the BA that the religio isn't even correctly practiced in Nova Roma. Where's the respect?
>
> -Anna
>
Group: Nova-Roma Message: 70705 From: Kirsteen Wright Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
On Wed, Sep 30, 2009 at 9:46 PM, lathyrus77 <lathyrus77@...> wrote:

They mock their faith. They call them frauds and claim it's a playing a roleplaying game. Adhominem attacks on those in the religio is disrespectful of the religio.

No, I'm sorry but I don't see it that way. Just because I practice the religio does not mean I have to respect all others who also claim to practice it.  I respect the gods. when it comes to humans, respect is something I believe should be earned. I'm not getting into name calling but there are those in Nova Roma who, I feel, have earned my respect whether I always agree with them or not. there are others I have absolutely no respect for whatever office they claim to hold. that does nothing to take away my respect for the religio itself and the gods.

It's quite clear they have no respect for them, I'm surprised to see fellow practitioners make excuses for this abhorrent behaviour.

Why is it abhorrent for people to have no respect for others who, they feel, have done nothing to deserve respect? 

I've heard it said on the BA that the religio isn't even correctly practiced in Nova Roma. Where's the respect?

That's an argument I'm not getting into here but again, if you feel something is not being done correctly why should you respect people you feel are incorrect?  Are you suggesting that just because someone in Nova Roma says something should be done one way we should all blindly follow that. If you are, we're in real trouble because the difference of opinions within nova Roma itself is extremely wide. We'd all be spinning trying to keep up :-) 

And, as you may have noticed,  i don't blindly follow anyone, except possibly the gods.

Merula

Group: Nova-Roma Message: 70706 From: Gnaeus Equitius Marinus Date: 2009-09-30
Subject: Reminder
Salvete omnes,

Our posting guidelines, available at

http://groups.yahoo.com/group/Nova-Roma/files/Edicta%20GEM-PMA%202762%20auc/Edictum%20de%20sermone/

include the following statements:

--- Begin cited text ---

II. Topics of discussion

Nova Roman business, community, governmental, religious, and other
state activities

The culture, religion, sociology, politics, history, archaeology, and
philosophy of Roma Antiqua, ancient Greece, the ancient Near East,
and other cultures with which the ancient Romans interacted.

Discussions may sometimes go into subjects beyond these topics, but
such digressions should be brief and related to the listed topics.
Messages of this kind must be clearly marked as 'off topic'.

--- End cited text ---

Discussions of another mailing list, unless they involve "Nova Roman
business, community, governmental, religious, and other state
activities," should be kept brief and to the point. We've seen a long
list of posts concerning another mailing list whose owners insist it
has nothing to do with any of the things I put in quotes above. It's
time for that off topic discussion to end.

Of course, if that other mailing list has become a forum for
discussion of official Nova Roman business, such that the discussion
should be continued here, my praetorian colleague and I can also take
appropriate steps.

Valete,

CN-EQVIT-MARINVS
Praetor
Group: Nova-Roma Message: 70707 From: lathyrus77 Date: 2009-09-30
Subject: Re: Praetors: don't tolerate personalities!
--- In Nova-Roma@yahoogroups.com, "Cato" <catoinnyc@...> wrote:
>
> Cato Annae sal.
>
> Salve!
>
> Actually, I have never called Piscinus anything but the pontifex maximus. And I have quite often disagreed with him quite bluntly here in the Forum.
>


Except no one is talking about disagreeing with him, so nice strawman. And just because you don't call him fishhead or anti-pope, doesn't mean the abominable sulla doesn't.

Try again.

-Anna