Iconoclasm+and+Roman+Religion

​ ​ Jessica Laux- Iconoclasm and Roman Religion

Module 8 Wiki assignment from JSTOR (The floodplains along the Nile constitute and important but as yet little utilized series of laboratories for the comparative studies of the origins and interaction of ancient civilization.)
 * MODULE ASSIGNMENTS FOR WIKI**

Module 9 assignment: Module 10 assignment:
 * =The Icons before Iconoclasm=
 * Norman H. Baynes
 * [|The Harvard Theological Review], Vol. 44, No. 2 (Apr., 1951), pp. 93-106
 * Published by: [|Cambridge University Press] on behalf of the [|Harvard Divinity School]


 * ICONOCLASM AND ROMAN RELIGION: BY JESSICA LAUX**


 * Introduction **

Iconoclasm and Roman Religion Ancient Roman religion was really a melting pot of religious cult beliefs grouped into one general category. Many of the religions were animistic, meaning that the people believed that there were divine forces responsible for every aspect of their lives. We see evidence of this in the roman mythology we have available to us today. Roman religion is the forbearer and main contributor of Greek religion and therefore is a very similar system of beliefs. As in Greek mythology, Roman mythology has a pantheon of gods, each controlling an aspect of human life. Liber and Libera are two gods of agriculture, for example, and there are dozens more such as Insitor the God of sowing, or Conditor the God of storing who are in association with the more powerful and popular gods. This veneration of gods was prevalent not only in Roman religion in the form of various temples, but in the Roman household as well. It was not uncommon for a home to have an altar with a statue of their patron god or “lare”. The whole family and even the servants would pray to these gods daily. As time goes on, Catholicism is introduced into society and Iconoclasm makes it appearance. Iconoclasm, Greek for “image breaking”, was a movement that led to the actual destruction of the statues of Roman gods.

In this paper I hope to cover in detail the development of Roman religion, the impact of Iconoclasm on this belief system, and finally the legacy of Roman religion prevalent in succeeding cultures.

To really understand the far reaching effects if iconoclasm, one must look at the historical beginngins of the movement. //Agnellus of Ravenna and Iconoclasm: Theology and Politics in a Ninth-Century historical Context// by Deborah Mauskopf Deliyannis is an article outlining the importance if iconoclastic controversy in early Europe, and the effect it had. Utilizing the text //Liber pontificalis ecclesiae vennatis//, by Andrea Agnellus, Deliyannis delves further into the far reaching and lasting effects of Iconoclasm in the west. The article goes into detail about the religions in Eat and West Europe, beginning in the year 726 AD with the Byzantine Emperor Leo III, who saw the representation of saints as “idols” and pushed the movement of iconoclasm throughout his empire. (Deliyannis, 1996)

** The History **

Roman religion was a very integrative institiution. It adopted aspects of the Greek religion and pantheon, sometimes mirroring its gods and goddesses with similar ones. Like the Greek Pantheon, the Roman one consisted of gods and goddesses tied to all aspects of life. So if a crop failed or there was a flood, it was because the gods were displeased. In this respect, religion was infused in every part of daily life. Of courses, there was more to the eraly Roman religion than just the pantheon. The religion also consisted of a series of beliefs and superstitions with roots in previous Etruscan tribes.

Roman Religon becomes more complex when considering the many rituals involved. There were multiple days during a year when one would be required to pay tribute to this god or that god. The tribute was not the issue, so much as remembering which god they were honoring and what kind of sacrifice or tribute would be acceptable for such an occasion. The result of forgetting to pay homage or god forbid making a displeasing offering would be horrific. Religion has become a hot topic in todays societies, with so many and each one being so intricate, but at least the government has the courtesy to put various holidays on a calendar. The poor early Romans had to make a point of remembering which god they were honoring every week.I imagine some days many Romans would wake up and slaughter a goat, just to cover all of their bases.

The breakdown of power in Roman religion is slightly less complicated than memorizing a pantheon of gods, but only slightly. The religious autority and power was alotted between four colleges. The Pontifical College included Rex Sacrorum, or the kings rights in religious matters. It also covered pontifices or priests, flamines or priests of individual gods, and the vestal virgins. Talk about red tape, I cant imagine having the job of a vestal virgin. Essentially a group of virgins were chosen to guard a flame that was the symbol of Rome's longevity. It was their job to keep the flame lit, and if there happened to be a strong wind or one of them neglected dthe flame and it went out, it was a sign if Romes fall. The punishment for letting the flame go out, or loss of virginity, was to be buried alive. A very risky job, and the health benefits weren't great. ([|www.roman]-empire.net)

550 x 603 - 62k - jpg - thecollegeofmaat.org/ _borders/Vestal_Virgins.jpg Image may be subject to copyright. Above is the image at: [|thecollegeofmaat.org/ Links_page.htm]

The book //From greek Goddess to vestal virgins:sex and category,// written by Aradne Staple, goes into more detail about the gender issues closely associated with Roman religion. The book also discusses in further detail than this wiki will allow the various cults of early Rome such as the cult of Hercules and the cult of Bona Dea. Although the book deals predominantly with the role of women in society and religion, it is incredibly insightfulwhen it comes to specific religios examplessuch as the role of vestal virgins and goddesses. This book is edgy, and in fact, contradicts many traditional views, but a source to consider nonetheless. (Staples, 1998)

The college of Augurs was charged with being the empires fortune tellers. Basically, it was the job of the fifteen people in this college to read the omens of daily life. The Quindecemviri Sacris Faciundis was a college of fifteen people who guarded the Sybilline Books, scriptures, and were responsible for the controlled worship of any foriegn gods introduced to society. The college of Epulones was much smaller, and they were in charge of banquets and festivals. They were essentially the party committee. = =

** The Introduction of Christianity **

It's a bit unclear as to the origins of Christianity in the Roman Empire, but it spread quickly throughout the empire. Missionaries of the religious movement won converts and Christianity caught on quickly. Christianity was not readily adopted in Rome for many years. In fact, the Great Fire of Rome in 65AD was pinned on the Christians by Emperor Nero. The Christians becamse scapegoatsfor evry shortcoming afterward, and were persecuted and martyered.

In 313 Constantine established the Edictof Milan which gave religious freedom to the masses. In 380 AD Christianity became the state religion of Rome. In 391 AD, cults were banned by an edict of the Emperor Theodosius I, all except for Christianity. Destruction of all other temples and "false" idols ensued in an empire-wide movement.



Iconoclasm     **

Iconoclasm reached it's high point with the rule of Leo III beginning in 717AD with the overthrow of Emperor Theodosius. In the Easter Roman Empire, the veneration of idols had become quite commonplace. It was Emperor Leo III of the Byzantine Empire and his administration that believed the worship of such idols was closely related to, if not the same practice, as paganism. With a series of speeches, the Emperor tried to convince the masses that the worship of a physical representation was against the "states" idea of proper religion. His speeches were soon followed with preventative actions. With the surfacing of a statue of Christ, Iconoclasm really began it's reign over the empire. (Hatzopoulos, 2009)

The man attributed with bringing the statue into the population was killed on the spot. Soon Leo III had ordered an edict for the destruction of all holy icons. Pope Gregory III disagreed with the emperors Iconoclastic edict. This caused a rift between Rome and the Byzantine Empire, as well as separations in society. It wasnt until the reign of Constantine VI, Leo III's grandson, took the throne at the age of 10 did Iconoclam see an end. After decades of inner turmoil, riots and war did Irene the mother and advisor of Constantine VI defeated Iconoclastic positions in the privately held Seventh Ecumenical Council. In 787 AD the church condemned Iconoclasm.


 * 

Iconoclasm Today **

     Citation for article Info: (Lobell , J.A. (2005) 'Myth in Marble', Archaeology 58(4).)

As to the far reaching effects of Iconoclasm, one must take into consideration the extent of the Roman empire. Iconoclasm was really present in Rome during the intnroduction and spread of Christianity, and so as the religion spread through the empire so did Iconoclasm. The image below is one take from Google Earth outlining in red the Roman Empire at its height.  <span style="font-family: Arial,Helvetica,sans-serif; font-size: 80%;">


 * Concluding Icnonoclasm and Roman Religion **

From the beginnings of Roman pantheon based religion to the end of Icnonoclasm, religion was never cut and dry for what was arguably the worlds most infamous empire. The lasting effects of Roman religon and Icnonoclasm are still prevalent in society today. In every telecast of the Pope giving a speech at the Vatican, in films about the ancient hero's of Rome, and in shattered idols that archaeologists dig up; echoes of Roman religion and Iconoclasm still sound. In order to make accurate interpretations of such an empire, we must understand the history and function; and there is no better place to start than with Religion.

**BIBLIOGRAPHY**

Hatzopoulos, Dionysios ( retrieved 2009) The Iconoclastic Period (711-843). www.greece.org/Romiosini/**iconoclastic**.html

Unknown, (retrieved 2009) Roman Religion. []

Aradne, Staples(1998) From Good Goddess to Vestal Virgins: Sex and Category in Roman Religion.

Mauskopf Deliyannis, Deborah(1996) Agnellus of Ravenna and Iconoclasm: Theology and Politics in a Ninth-Century historical Context//.// Published by Pelgrave Macmillan.

Lobell<span style="font-family: 'Arial','sans-serif'; font-size: 10pt; mso-bidi-font-style: italic; mso-bidi-font-weight: bold; mso-font-kerning: 18.0pt;">, J.A. (2005) 'Myth in Marble', Archaeology 58(4).)

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Images From:

GoogleEarth.

Vestal Virgins: 550 x 603 - 62k - jpg - thecollegeofmaat.org/ _borders/Vestal_Virgins.jpg Image may be subject to copyright. Below is the image at: [|thecollegeofmaat.org/ Links_page.htm]