ingest cdrApp 2018-03-15T15:57:24.793Z d591f2cd-3da7-4b31-9dd8-ee27dcb6a3ee modifyDatastreamByValue RELS-EXT fedoraAdmin 2018-03-15T15:58:14.980Z Setting exclusive relation addDatastream MD_TECHNICAL fedoraAdmin 2018-03-15T15:58:26.345Z Adding technical metadata derived by FITS addDatastream MD_FULL_TEXT fedoraAdmin 2018-03-15T15:58:50.028Z Adding full text metadata extracted by Apache Tika modifyDatastreamByValue RELS-EXT fedoraAdmin 2018-03-15T15:59:12.513Z Setting exclusive relation modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-05-17T19:19:38.405Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-07-11T06:15:51.781Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-07-18T02:28:58.337Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-08-16T15:40:14.355Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-09-27T02:10:15.383Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-10-12T02:40:23.119Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2019-03-20T21:01:48.749Z Shaily Patel Author Department of Religious Studies College of Arts and Sciences Magical Practices and Discourses of Magic in Early Christian Traditions: Jesus, Peter, and Paul This project represents a methodological intervention in the study of magic in early Christianity. Modern scholars have overwhelmingly adopted post-Enlightenment, exclusively discursive understandings of magic with which to approach ancient evidence. That is to say, contemporary historians believe that the ancient Christians crafted magic in the charge against theological opponents. As a result, magic was a category empty of all content until it was levied against others. In contrast, the following study attempts to show that while magic was a discursive category in the ancient Graeco-Roman world, certain practices attendant to this discourse demonstrated relative stability. Some activities were more likely to convey the charge of magic than others. Practices like reanimation-necromancy and love spells tended to be associated with magic more often than practices like healing or exorcism. These areas of dynamism and fixity have wide-ranging implications for the study of early Christian magic. Rather than understanding early Christians as either participating in magic or not, the following project shows how Christians crafted their distinctive magical tradition along two indices: the narration of magical practices and the subsequent interpretation of these practices. Since Christians overwhelmingly adopted magical practices that engendered discursive flexibility (rather than those practices that remained fixed as magic in the Graeco-Roman imagination), they were able to characterize their own practices as “non-magic” and put the resultant discourses to a number of theological ends: announcing the coming Kingdom of God, affecting rapprochement between Petrine and Pauline factions of Christianity, and “othering” those practices and ideologies antithetical to nascent orthodoxy. By placing an equal emphasis on magical practices as well as meta-discourses of magic, this study returns conceptual variability to ancient magic, demonstrating that it was a thoroughly polyvalent theological expedient that Christians adopted for myriad ends apart from delineating insiders from outsiders. Winter 2017 2017 Religious history Ancient history Religion ancient magic, Christian history, early Christianity eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Zlatko Plese Thesis advisor Randall Styers Thesis advisor James Rives Thesis advisor Jessica Boon Thesis advisor text Shaily Patel Creator Department of Religious Studies College of Arts and Sciences Magical Practices and Discourses of Magic in Early Christian Traditions: Jesus, Peter, and Paul This project represents a methodological intervention in the study of magic in early Christianity. Modern scholars have overwhelmingly adopted post-Enlightenment, exclusively discursive understandings of magic with which to approach ancient evidence. That is to say, contemporary historians believe that the ancient Christians crafted magic in the charge against theological opponents. As a result, magic was a category empty of all content until it was levied against others. In contrast, the following study attempts to show that while magic was a discursive category in the ancient Graeco-Roman world, certain practices attendant to this discourse demonstrated relative stability. Some activities were more likely to convey the charge of magic than others. Practices like reanimation-necromancy and love spells tended to be associated with magic more often than practices like healing or exorcism. These areas of dynamism and fixity have wide-ranging implications for the study of early Christian magic. Rather than understanding early Christians as either participating in magic or not, the following project shows how Christians crafted their distinctive magical tradition along two indices: the narration of magical practices and the subsequent interpretation of these practices. Since Christians overwhelmingly adopted magical practices that engendered discursive flexibility (rather than those practices that remained fixed as magic in the Graeco-Roman imagination), they were able to characterize their own practices as “non-magic” and put the resultant discourses to a number of theological ends: announcing the coming Kingdom of God, affecting rapprochement between Petrine and Pauline factions of Christianity, and “othering” those practices and ideologies antithetical to nascent orthodoxy. By placing an equal emphasis on magical practices as well as meta-discourses of magic, this study returns conceptual variability to ancient magic, demonstrating that it was a thoroughly polyvalent theological expedient that Christians adopted for myriad ends apart from delineating insiders from outsiders. 2017-12 2017 Religious history Ancient history Religion ancient magic, Christian history, early Christianity eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Zlatko Plese Thesis advisor Randall Styers Thesis advisor James Rives Thesis advisor Jessica Boon Thesis advisor text Shaily Patel Creator Department of Religious Studies College of Arts and Sciences Magical Practices and Discourses of Magic in Early Christian Traditions: Jesus, Peter, and Paul This project represents a methodological intervention in the study of magic in early Christianity. Modern scholars have overwhelmingly adopted post-Enlightenment, exclusively discursive understandings of magic with which to approach ancient evidence. That is to say, contemporary historians believe that the ancient Christians crafted magic in the charge against theological opponents. As a result, magic was a category empty of all content until it was levied against others. In contrast, the following study attempts to show that while magic was a discursive category in the ancient Graeco-Roman world, certain practices attendant to this discourse demonstrated relative stability. Some activities were more likely to convey the charge of magic than others. Practices like reanimation-necromancy and love spells tended to be associated with magic more often than practices like healing or exorcism. These areas of dynamism and fixity have wide-ranging implications for the study of early Christian magic. Rather than understanding early Christians as either participating in magic or not, the following project shows how Christians crafted their distinctive magical tradition along two indices: the narration of magical practices and the subsequent interpretation of these practices. Since Christians overwhelmingly adopted magical practices that engendered discursive flexibility (rather than those practices that remained fixed as magic in the Graeco-Roman imagination), they were able to characterize their own practices as “non-magic” and put the resultant discourses to a number of theological ends: announcing the coming Kingdom of God, affecting rapprochement between Petrine and Pauline factions of Christianity, and “othering” those practices and ideologies antithetical to nascent orthodoxy. By placing an equal emphasis on magical practices as well as meta-discourses of magic, this study returns conceptual variability to ancient magic, demonstrating that it was a thoroughly polyvalent theological expedient that Christians adopted for myriad ends apart from delineating insiders from outsiders. 2017-12 2017 Religious history Ancient history Religion ancient magic, Christian history, early Christianity eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Zlatko Plese Thesis advisor Randall Styers Thesis advisor James Rives Thesis advisor Jessica Boon Thesis advisor text Shaily Patel Creator Department of Religious Studies College of Arts and Sciences Magical Practices and Discourses of Magic in Early Christian Traditions: Jesus, Peter, and Paul This project represents a methodological intervention in the study of magic in early Christianity. Modern scholars have overwhelmingly adopted post-Enlightenment, exclusively discursive understandings of magic with which to approach ancient evidence. That is to say, contemporary historians believe that the ancient Christians crafted magic in the charge against theological opponents. As a result, magic was a category empty of all content until it was levied against others. In contrast, the following study attempts to show that while magic was a discursive category in the ancient Graeco-Roman world, certain practices attendant to this discourse demonstrated relative stability. Some activities were more likely to convey the charge of magic than others. Practices like reanimation-necromancy and love spells tended to be associated with magic more often than practices like healing or exorcism. These areas of dynamism and fixity have wide-ranging implications for the study of early Christian magic. Rather than understanding early Christians as either participating in magic or not, the following project shows how Christians crafted their distinctive magical tradition along two indices: the narration of magical practices and the subsequent interpretation of these practices. Since Christians overwhelmingly adopted magical practices that engendered discursive flexibility (rather than those practices that remained fixed as magic in the Graeco-Roman imagination), they were able to characterize their own practices as “non-magic” and put the resultant discourses to a number of theological ends: announcing the coming Kingdom of God, affecting rapprochement between Petrine and Pauline factions of Christianity, and “othering” those practices and ideologies antithetical to nascent orthodoxy. By placing an equal emphasis on magical practices as well as meta-discourses of magic, this study returns conceptual variability to ancient magic, demonstrating that it was a thoroughly polyvalent theological expedient that Christians adopted for myriad ends apart from delineating insiders from outsiders. 2017-12 2017 Religious history Ancient history Religion ancient magic, Christian history, early Christianity eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Zlatko Plese Thesis advisor Randall Styers Thesis advisor James Rives Thesis advisor Jessica Boon Thesis advisor text Shaily Patel Creator Department of Religious Studies College of Arts and Sciences Magical Practices and Discourses of Magic in Early Christian Traditions: Jesus, Peter, and Paul This project represents a methodological intervention in the study of magic in early Christianity. Modern scholars have overwhelmingly adopted post-Enlightenment, exclusively discursive understandings of magic with which to approach ancient evidence. That is to say, contemporary historians believe that the ancient Christians crafted magic in the charge against theological opponents. As a result, magic was a category empty of all content until it was levied against others. In contrast, the following study attempts to show that while magic was a discursive category in the ancient Graeco-Roman world, certain practices attendant to this discourse demonstrated relative stability. Some activities were more likely to convey the charge of magic than others. Practices like reanimation-necromancy and love spells tended to be associated with magic more often than practices like healing or exorcism. These areas of dynamism and fixity have wide-ranging implications for the study of early Christian magic. Rather than understanding early Christians as either participating in magic or not, the following project shows how Christians crafted their distinctive magical tradition along two indices: the narration of magical practices and the subsequent interpretation of these practices. Since Christians overwhelmingly adopted magical practices that engendered discursive flexibility (rather than those practices that remained fixed as magic in the Graeco-Roman imagination), they were able to characterize their own practices as “non-magic” and put the resultant discourses to a number of theological ends: announcing the coming Kingdom of God, affecting rapprochement between Petrine and Pauline factions of Christianity, and “othering” those practices and ideologies antithetical to nascent orthodoxy. By placing an equal emphasis on magical practices as well as meta-discourses of magic, this study returns conceptual variability to ancient magic, demonstrating that it was a thoroughly polyvalent theological expedient that Christians adopted for myriad ends apart from delineating insiders from outsiders. 2017-12 2017 Religious history Ancient history Religion ancient magic, Christian history, early Christianity eng Doctor of Philosophy Dissertation Religious Studies Bart D. Ehrman Thesis advisor Zlatko Plese Thesis advisor Randall Styers Thesis advisor James Rives Thesis advisor Jessica Boon Thesis advisor text University of North Carolina at Chapel Hill Degree granting institution Shaily Patel Creator Department of Religious Studies College of Arts and Sciences Magical Practices and Discourses of Magic in Early Christian Traditions: Jesus, Peter, and Paul This project represents a methodological intervention in the study of magic in early Christianity. Modern scholars have overwhelmingly adopted post-Enlightenment, exclusively discursive understandings of magic with which to approach ancient evidence. That is to say, contemporary historians believe that the ancient Christians crafted magic in the charge against theological opponents. As a result, magic was a category empty of all content until it was levied against others. In contrast, the following study attempts to show that while magic was a discursive category in the ancient Graeco-Roman world, certain practices attendant to this discourse demonstrated relative stability. Some activities were more likely to convey the charge of magic than others. Practices like reanimation-necromancy and love spells tended to be associated with magic more often than practices like healing or exorcism. These areas of dynamism and fixity have wide-ranging implications for the study of early Christian magic. Rather than understanding early Christians as either participating in magic or not, the following project shows how Christians crafted their distinctive magical tradition along two indices: the narration of magical practices and the subsequent interpretation of these practices. Since Christians overwhelmingly adopted magical practices that engendered discursive flexibility (rather than those practices that remained fixed as magic in the Graeco-Roman imagination), they were able to characterize their own practices as “non-magic” and put the resultant discourses to a number of theological ends: announcing the coming Kingdom of God, affecting rapprochement between Petrine and Pauline factions of Christianity, and “othering” those practices and ideologies antithetical to nascent orthodoxy. By placing an equal emphasis on magical practices as well as meta-discourses of magic, this study returns conceptual variability to ancient magic, demonstrating that it was a thoroughly polyvalent theological expedient that Christians adopted for myriad ends apart from delineating insiders from outsiders. 2017-12 2017 Religious history Ancient history Religion ancient magic; Christian history; early Christianity eng Doctor of Philosophy Dissertation Religious Studies Bart D. Ehrman Thesis advisor Zlatko Plese Thesis advisor Randall Styers Thesis advisor James Rives Thesis advisor Jessica Boon Thesis advisor text University of North Carolina at Chapel Hill Degree granting institution Shaily Patel Creator Department of Religious Studies College of Arts and Sciences Magical Practices and Discourses of Magic in Early Christian Traditions: Jesus, Peter, and Paul This project represents a methodological intervention in the study of magic in early Christianity. Modern scholars have overwhelmingly adopted post-Enlightenment, exclusively discursive understandings of magic with which to approach ancient evidence. That is to say, contemporary historians believe that the ancient Christians crafted magic in the charge against theological opponents. As a result, magic was a category empty of all content until it was levied against others. In contrast, the following study attempts to show that while magic was a discursive category in the ancient Graeco-Roman world, certain practices attendant to this discourse demonstrated relative stability. Some activities were more likely to convey the charge of magic than others. Practices like reanimation-necromancy and love spells tended to be associated with magic more often than practices like healing or exorcism. These areas of dynamism and fixity have wide-ranging implications for the study of early Christian magic. Rather than understanding early Christians as either participating in magic or not, the following project shows how Christians crafted their distinctive magical tradition along two indices: the narration of magical practices and the subsequent interpretation of these practices. Since Christians overwhelmingly adopted magical practices that engendered discursive flexibility (rather than those practices that remained fixed as magic in the Graeco-Roman imagination), they were able to characterize their own practices as “non-magic” and put the resultant discourses to a number of theological ends: announcing the coming Kingdom of God, affecting rapprochement between Petrine and Pauline factions of Christianity, and “othering” those practices and ideologies antithetical to nascent orthodoxy. By placing an equal emphasis on magical practices as well as meta-discourses of magic, this study returns conceptual variability to ancient magic, demonstrating that it was a thoroughly polyvalent theological expedient that Christians adopted for myriad ends apart from delineating insiders from outsiders. 2017-12 2017 Religious history Ancient history Religion ancient magic, Christian history, early Christianity eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart D. Ehrman Thesis advisor Zlatko Plese Thesis advisor Randall Styers Thesis advisor James Rives Thesis advisor Jessica Boon Thesis advisor text Shaily Patel Creator Department of Religious Studies College of Arts and Sciences Magical Practices and Discourses of Magic in Early Christian Traditions: Jesus, Peter, and Paul This project represents a methodological intervention in the study of magic in early Christianity. Modern scholars have overwhelmingly adopted post-Enlightenment, exclusively discursive understandings of magic with which to approach ancient evidence. That is to say, contemporary historians believe that the ancient Christians crafted magic in the charge against theological opponents. As a result, magic was a category empty of all content until it was levied against others. In contrast, the following study attempts to show that while magic was a discursive category in the ancient Graeco-Roman world, certain practices attendant to this discourse demonstrated relative stability. Some activities were more likely to convey the charge of magic than others. Practices like reanimation-necromancy and love spells tended to be associated with magic more often than practices like healing or exorcism. These areas of dynamism and fixity have wide-ranging implications for the study of early Christian magic. Rather than understanding early Christians as either participating in magic or not, the following project shows how Christians crafted their distinctive magical tradition along two indices: the narration of magical practices and the subsequent interpretation of these practices. Since Christians overwhelmingly adopted magical practices that engendered discursive flexibility (rather than those practices that remained fixed as magic in the Graeco-Roman imagination), they were able to characterize their own practices as “non-magic” and put the resultant discourses to a number of theological ends: announcing the coming Kingdom of God, affecting rapprochement between Petrine and Pauline factions of Christianity, and “othering” those practices and ideologies antithetical to nascent orthodoxy. By placing an equal emphasis on magical practices as well as meta-discourses of magic, this study returns conceptual variability to ancient magic, demonstrating that it was a thoroughly polyvalent theological expedient that Christians adopted for myriad ends apart from delineating insiders from outsiders. 2017-12 2017 Religious history Ancient history Religion ancient magic; Christian history; early Christianity eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Bart D. Ehrman Thesis advisor Zlatko Plese Thesis advisor Randall Styers Thesis advisor James Rives Thesis advisor Jessica Boon Thesis advisor text Patel_unc_0153D_17414.pdf uuid:afc8af8d-7e45-46f3-8520-f2f3e668a254 2019-12-31T00:00:00 2017-11-17T16:21:16Z proquest application/pdf 1391885