ingest cdrApp 2017-07-06T12:11:26.460Z f47fee2b-b335-4530-8fc6-0075e2c9b39d modifyDatastreamByValue RELS-EXT cdrApp 2017-07-06T12:28:04.208Z Setting exclusive relation modifyDatastreamByValue RELS-EXT fedoraAdmin 2017-07-06T12:45:50.480Z Setting exclusive relation modifyDatastreamByValue RELS-EXT fedoraAdmin 2017-07-06T12:45:58.938Z Setting exclusive relation addDatastream MD_TECHNICAL fedoraAdmin 2017-07-06T12:46:07.064Z Adding technical metadata derived by FITS modifyDatastreamByValue RELS-EXT fedoraAdmin 2017-07-06T12:46:23.392Z Setting exclusive relation addDatastream MD_FULL_TEXT fedoraAdmin 2017-07-06T12:46:32.552Z Adding full text metadata extracted by Apache Tika modifyDatastreamByValue RELS-EXT fedoraAdmin 2017-07-06T12:46:41.745Z Setting exclusive relation modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-01-25T03:15:05.257Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-01-27T03:53:30.518Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-03-13T23:47:17.938Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-05-16T21:16:27.320Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-07-10T22:17:34.001Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-07-17T18:25:29.344Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-08-08T17:52:16.776Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-08-15T14:59:40.351Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-08-16T18:02:38.265Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-09-21T15:31:43.366Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-09-26T18:38:04.877Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2018-10-11T19:17:58.312Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2019-02-28T02:51:57.240Z modifyDatastreamByValue MD_DESCRIPTIVE cdrApp 2019-03-19T22:09:03.731Z Travis Proctor Author Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. Spring 2017 2017 Religious history Biblical studies Ancient history Body, Christianity, Cosmology, Demon, Demonology, Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. Spring 2017 2017 Religious history Biblical studies Ancient history Body, Christianity, Cosmology, Demon, Demonology, Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. Spring 2017 2017 Religious history Biblical studies Ancient history Body, Christianity, Cosmology, Demon, Demonology, Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. 2017-05 2017 Religious history Biblical studies Ancient history Body, Christianity, Cosmology, Demon, Demonology, Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. 2017 Religious history Biblical studies Ancient history Body, Christianity, Cosmology, Demon, Demonology, Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text 2017-05 Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. 2017 Religious history Biblical studies Ancient history Body, Christianity, Cosmology, Demon, Demonology, Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text 2017-05 Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. 2017 Religious history Biblical studies Ancient history Body, Christianity, Cosmology, Demon, Demonology, Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text 2017-05 Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. 2017 Religious history Biblical studies Ancient history Body, Christianity, Cosmology, Demon, Demonology, Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart D. Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text 2017-05 Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. 2017 Religious history Biblical studies Ancient history Body, Christianity, Cosmology, Demon, Demonology, Ritual eng Doctor of Philosophy Dissertation Religious Studies Bart D. Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text 2017-05 University of North Carolina at Chapel Hill Degree granting institution Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. 2017 Religious history Biblical studies Ancient history Body, Christianity, Cosmology, Demon, Demonology, Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text 2017-05 Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. 2017 Religious history Biblical studies Ancient history Body, Christianity, Cosmology, Demon, Demonology, Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text 2017-05 Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. 2017 Religious history Biblical studies Ancient history Body; Christianity; Cosmology; Demon; Demonology; Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text 2017-05 Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. 2017 Religious history Biblical studies Ancient history Body, Christianity, Cosmology, Demon, Demonology, Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart D. Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text 2017-05 Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. 2017 Religious history Biblical studies Ancient history Body; Christianity; Cosmology; Demon; Demonology; Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Religious Studies Bart D. Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text 2017-05 Travis Proctor Creator Department of Religious Studies College of Arts and Sciences Rulers of the Air: Demonic Bodies and the Making of the Ancient Christian Cosmos This dissertation uses demonology as a lens through which to explore early Christian theorizations of the body’s entanglement with nonhuman entities. Through four case studies on Christian demonologies in the first three centuries of the Common Era, I demonstrate that early Christians held to a wide variety of views on the demonic body. Early texts such as the Gospel of Mark and Ignatius of Antioch’s Letter to the Smyrnaeans, for example, portray demons as “incorporeal.” Writings from Clement of Alexandria and Tertullian of Carthage, however, depict the demonic body in ways that stress its corpulence. Despite these demonological discrepancies, in each case differences in demonic corporeality run parallel to divergences in Christian characterizations of the ideal Christian body. The hybridity of the demonic body, then, reflects broader multiplicities in Christian modes of corporeality. This suggests that the bodies of demons served as fruitful sites of negotiation and invention for Christians as they fashioned the contours of human corporeality within and among other cosmic forces. The propinquity between demonic and human corporealities, moreover, materialized in the ritual activities of early Christians. I point out that ideas regarding demonic bodies informed early Christian rites such as exorcism, the Eucharist, ritual contemplation, and baptism. In such a way, demonic bodies came to play a central role in the ritualization of Christian corporeality as an embodied repudiation of its demonic assailants. In this way, the contours of the demonic body both reflected and reproduced Christian corporeal ideologies. The tandem construction of demonic and human corporeality demonstrates how early Christian authors constructed the bodies that populated their cosmos – human, demon, and otherwise – as part of broader cosmic networks. Configurations of the human body, on the one hand, took shape in light of the many bodies and objects adjacent to it. Similarly, the cosmos and its denizens were fashioned relative to ideals regarding the makeup and performance of Christian embodiment. By tracing this close interconnection, my project serves the broader purposes of re-centering the nonhuman in our study of early Christianity while enriching the cosmic contexts in which the Christian body took shape. 2017 Religious history Biblical studies Ancient history Body; Christianity; Cosmology; Demon; Demonology; Ritual eng Doctor of Philosophy Dissertation University of North Carolina at Chapel Hill Graduate School Degree granting institution Bart D. Ehrman Thesis advisor Elizabeth Clark Thesis advisor James Rives Thesis advisor Annette Reed Thesis advisor Zlatko Plese Thesis advisor text 2017-05 Proctor_unc_0153D_17014.pdf uuid:0c8edab9-4e18-459a-bc01-ca95b4b8d33e 2017-04-19T19:31:06Z 2019-07-06T00:00:00 proquest yes application/pdf 2474617