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Under the Constantinian dynasty, the Roman senatorial aristocracy was subject to two major social and political transformations. Firstly, emperors gradually modified the rules for senatorial office-holding, moving away from a hereditary model towards a more flexible system in which rank could be gained through merit (service to the emperor). The number of senatorial posts in the administration was increased, which resulted in the expansion of the senatorial order from outside the hereditary aristocracy. Secondly, Constantine founded Constantinople, where a second senate emerged, prompting the formation of a new eastern senatorial order. Roman senatorial nobles were among the most powerful individuals of the empire. The expansion of their order, the transformation of senatorial office-holding and the foundation of Constantinople did not lead to the reduction of their influence in government. Constantine actively encouraged the involvement of Roman grandees in government as a means of supporting imperial rule, especially in the East. Constantine's son, Constantius II, emperor of the East, continued these policies until 350, when the military and dynastic context forcefully disrupted his relationship with the Roman senate. In this situation, Constantius moved to found a second senate in Constantinople to legitimise his position in the East. Modelled on Rome, the new senate quickly assembled the top echelons of the traditional eastern elite. However, the emergence of this order did not impinge on the authority of the Roman senate, restored to its traditional authority by Constantine. Constantius made it clear that the support of the Roman nobility remained a vital source of political stability and (above all) a necessary means of risk-reduction in the continuing context of the fragility of imperial power.

The purpose of this thesis is to trace the constitutional methods by which stability was restored to the Roman Empire after the civil wars of the middle part of the third century. The core of the problem was the lack of any specific laws concerning the appointment of imperial successors and the predominance of the army in the politics of the period. During the first two centuries of the Christian era the hereditary principle, never recognized in law, had brought stability to the imperial succession but the emperor's fundamental role as commander-in-chief of the armies necessitated that the elective principle be invoked by the military in order to oppose the barbarian invasions. The failure of this system became manifest in the decline of imperial unity and indicated that a method had to be devised whereby the succession might become automatic and at the same time might ensure capable military leaders. By an investigation of the ancient literary sources, and especially those which record imperial propaganda, and to a lesser extent the legal codes, inscriptions, and coins, an attempt is made in this thesis to trace the restoration of stability in the imperial succession. This restoration was accomplished in two distinct stages. In the first Diocletian anticipated potential usurpers by associating them with himself in the imperial power. Diocletian's denial of hereditary right led to the downfall of his system, the Tetrarchy, but the restoration of imperial unity enabled the dynastic system to flourish in the second stage under Constantine and his successors. / Arts, Faculty of / Classical, Near Eastern and Religious Studies, Department of / Graduate

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Le champ disciplinaire qui occupe cette recherche est l’anthropologie théologique dans l’œuvre de Gérard Siegwalt et la question de l’identité humaine, plus particulièrement ses moyens de vie, moyens au sens moral et existentiel. Cette question repose sur la problématique suivante : a priori, on ne naît pas humain, on le devient. L’identité humaine ne se découvre qu’après un cheminement intellectuel, spirituel, parfois douloureux, résumé dans l’œuvre de Gérard Siegwalt par la notion de « mourir pour devenir ». Dans cette thèse, nous essayons d’analyser l’angle sous lequel Siegwalt développe son anthropologie. Nous voulons voir en particulier dans quelle mesure il reprend le schéma développé par Luther : « simul peccator, simul justus, semper penitens ». Une fois ce schéma mis en évidence dans l’anthropologie siegwaltienne, nous essayons de voir comment il l’applique ou l’actualise. Cette actualisation implique l’utilisation de la méthode de corrélation, méthode reprise au théologien Paul Tillich. Siegwalt estime que la théologie doit travailler en dialogue avec les autres disciplines et il essaye d’établir un système qui est à la fois compte rendu de la foi chrétienne et analyse du vécu humain.L’anthropologie de Siegwalt se veut à la fois sapientiale (dans la mesure où elle se concentre sur la réalité de la vie humaine en invoquant le large éventail que constituent les sciences humaines ainsi que les sciences dures) et prophétique (dans la mesure où Siegwalt part de la révélation biblique pour répondre aux grandes questions existentielles de l’être humain).En partant de là, nous pouvons dégager un plan en trois parties : un premier chapitre sur la question de la réalité de la vie humaine (à savoir la vie humaine dans le monde et devant le monde) qui se traduit en termes d’aporie, d’ouverture et de devenir, un second chapitre sur la question de la vérité de la vie humaine (à savoir la vie humaine devant Dieu) qui se traduit en terme de péché, de rédemption et de « pénitence » et enfin une troisième partie où nous tenterons de voir où se situe la méthode de Gérard Siegwalt par rapport à la question de la nature et de la grâce. / The study focuses on the theological anthropology in the work of Gérard Siegwalt and on the question of the human identity, more particularly its means to life in a moral and an existential senses. This question is based on the following issue : a priori, humans are made, not born. The human identity is to be discovered only after an intellectual and spiritual progression, sometimes painful, summarized in the work of Gérard Siegwalt by the notion of "dying to become". In this thesis, we try to analyse the point of view of Siegwalt when developing his anthropology. We want to examine to what extent he used the pattern developed by Luther : "simul peccator, simul justus, semper penitens". Once this pattern pointed in the anthropology of Siegwalt, we will try to understand how he applied it and updated it. This update means the use of the correlation method, inspired by the theologist Paul Tillich. Siegwalt considers that the theology has to work in line with the other disciplines and he tries to establish a system which combines a compte rendu of the Christian faith and an analysis of the human personal experiences. The anthropology of Siegwalt seeks simultaneously to be sapiential (since it focuses on the reality of the human life appealing the wide range of human sciences and hard sciences) and prophetic (since Siegwalt starts from the biblical revelations to answer the existential questions about the human being).It is through this approach that we can find a three-part plan : the first chapter about the question of the reality of the human life (the human life in the world and in front of the world), the second one will deal with the question of the truth of the human life (the human life before God) and lastly a third one in which we will try to understand the position of the method of Gérard Siegwalt according to the question of the Nature and the Grace.

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This thesis studies the inscriptions produced by the southern and western settlements on the Anatolian peninsula - modern Turkey - from the death of the emperor Commodus (AD 192) to Diocletian's accession (284). The 3rd century AD, a period of fundamental transition between the high and late Roman imperial ages, has traditionally been considered an age of crisis and decline. This crisis supposedly affected civic life as members of the local communities were not willing or financially able to take part in politics. Against this prevalent opinion in scholarship, the purpose of this study is to analyse the abundant epigraphic evidence surviving from this region in order to reassess the local activity of such political communities. The first chapter intends to determine whether the effects of the Constitutio Antoniniana on the nomenclature of the peregrine (i.e. non-Roman) population can be used as a reliable dating criterion. It also explains the methodology on which my collection of epigraphic evidence has been based. The second chapter examines the families, individuals, institutions and celebrations comprising the civic life of Ephesus, Lydia, Aphrodisias and Southern Anatolia (esp. Termessos, Perge and Side) in the first half of the 3rd century. These four case studies demonstrate a high level of local activity, which was recorded with inscriptions resembling those produced in the 2nd century AD. The third chapter analyses the communication between these local communities and the ruling power of Rome. On the one hand, this analysis describes the prevalent diplomatic procedures followed and their motivations. On the other, it evaluates the testimonies attesting direct contact between the population of south-western Asia Minor and imperial representatives such as governors, administrators and soldiers. The final chapter deals with the particular circumstances affecting the production of inscriptions in the region from 250 to 284. These four chapters demonstrate that the civic life of south-western Asia Minor can be studied from a local perspective and beyond the narrow methodological framework imposed by adherence to the model of the '3rd century crisis'. The contextualised analysis of epigraphic evidence provided shows strong elements of continuity in the civic life of the region and its relation with Rome. The same analysis also concludes that the stark decline and changes of the inscriptions produced in the second half of the 3rd century were not only caused by internal factors. According to these results, this thesis hopes to contribute to the reconsideration of the Anatolian peninsula in such a crucial period of the history of the Roman Empire.

Made available in DSpace on 2014-06-11T19:26:38Z (GMT). No. of bitstreams: 0 Previous issue date: 2009-10-02Bitstream added on 2014-06-13T20:48:10Z : No. of bitstreams: 1 souza_mib_me_assis.pdf: 330021 bytes, checksum: f3a251cc5d1170da2c681c93cf680435 (MD5) / Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) / Esta dissertação tem por objetivo a análise e avaliação do discurso de Paulo em Antioquia, em meados do I século d.C., com enfoque no texto de 2,11-14 da Carta aos Gálatas, onde ele discute com os líderes da Igreja a relação entre judeus e gentios, os limites da adoção dos rituais da Torá. O posicionamento de Paulo é entendido no contexto da cultura helenística e dos ideais do império Romano e o judaísmo é discutido a partir de suas múltiplas e complexas facetas e com toda a dinâmica cultural, social, econômica e religiosa em que se insere no período. / This research aims at the analysis and evaluation of speech of Paul in Antioquia, in mid of I century BC, with focus in the text 2,11-14 in the Letter to the Galatians, where he discusses with the others leaders of the Church the relationship between Jews and Gentiles, the limits of the adoption of the rites of the Torah. The position of Paul is understood in the context of Hellenistic culture and the ideals of the Roman Empire and the Judaism is discusses from its multiple and complex facets and with the dynamic cultural, social, economic and religious which includes the period.

Made available in DSpace on 2015-01-26T13:21:28Z (GMT). No. of bitstreams: 0 Previous issue date: 2014-07-31Bitstream added on 2015-01-26T13:30:23Z : No. of bitstreams: 1 000796542_20160731.pdf: 132884 bytes, checksum: 4ed5a0898e27a0d8d03c5a62dbb04a08 (MD5) Bitstreams deleted on 2016-08-01T11:29:56Z: 000796542_20160731.pdf,. Added 1 bitstream(s) on 2016-08-01T11:30:54Z : No. of bitstreams: 1 000796542.pdf: 1244679 bytes, checksum: fff71d0ef058366d992c7882da124e51 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O presente trabalho é um estudo que busca analisar as relações entre religião, política e identidade no mundo romano durante o principado Júlio-Claudiano. Para tanto, propomos, de um lado, uma reflexão acerca dos sacra publica realizados na cidade de Roma e o papel do Princeps na construção e manutenção de comportamentos religiosos ideais. Por outro lado, refletimos sobre o desenvolvimento dos cultos imperiais nas províncias, com especial atenção ao culto ao Princeps vivo. Para alcançar os objetivos propostos em nosso trabalho utilizamo- nos da teoria pós-colonial e a visão que essa crítica traz à compreensão dos processos de identificação, de dominação e manipulação de símbolos do poder, considerando sua viabilidade e importância para o estudo da Antiguidade. Com a análise da documentação, através da análise dos discursos que a constitui, tanto no que tange o textual quanto o advindo da cultura material que são apresentados, e considerado nosso marco teórico, o papel desempenhado pela religião e o Princeps, que defendemos que podemos encontrar visões paralelas da romanidade. Romanidades em Paralelo são essas construções que ocorrem simultaneamente em Roma e nas Provinciais sobre o “ser romano”. Torna-se, portanto, necessário deslocarmos de uma posição tradicionalmente pensada enquanto central, a visão das elites da cidade de Roma sobre o que consiste esse “ser romano” e refletirmos sobre essa(s) construção(ões) para além da urbs / This thesis is a study that aims at analyzing the relations between religion, politics and identity in the Roman world during the Julio-Claudian Principate. To that end we propose an assessment of the sacra publica in the city of Rome and the development of the imperial cults in the provinces, paying special attention to the worship of the living Princeps. To achieve the aims proposed by this study, we turn ourselves to the postcolonial theory and the vision that this critique brings to the comprehension of processes of identification, domination and manipulation of the symbols of power, considering its viability and importance to studies of Antiquity. Through an analysis of both the written and material sources concerning the period, we assert that it is possible to find parallel visions of Romanness, becoming necessary to displace Rome from its the traditional perspective, that the Romanness as seen by the elites of the city takes a central, hierarchical and imposing position to the entire Empire. Hence, we aim at understanding how Romanness was constructed and operated outside the urbs