The way of imagination

Text of Augustine's Treatise        The origins of the Donatist controversy are to be found in the Diocletian persecution of the early fourth century, during which many clergymen surrendered “sacred books” under duress.   This would prove to be the final imperial attack on the Church, as the persecution of Christians within the empire was brought to an end with Constantine’s “Edict of Milan” in AD 313. [1]   The issue began with the disciples of one Donatus moving to have him consecrated Bishop of Carthage that same year, [2] as the rival of Caecilianus, who – so claimed the Donatists – had been consecrated two years earlier by a Bishop who was a “traditor” (i.e. “surrenderer” of sacred Scripture), thus nullifying Caecilianus’ episcopal consecration (cf. Treatise 1.5).   The Donatists contended that those clergy who had proven themselves unworthy during the persecution were not only forbidden to return to their ministry, but also that whatever sacram...

  Text of Athenagoras' "Apology"      Athenagoras addresses his apology to joint Roman emperors Marcus Aurelius and Commodus [1] , probably near the end of the former’s life, i.e. c. AD 177. [2]   It seems to me that Athenagoras’ repeated homages to the intellectual acuity of the senior emperor crosses the line between appropriate deference and shameless flattery [3] , but then again, I’m not the “greatest of sovereigns” (echoes of Daniel’s throne-room manner vis-à-vis Nebuchadnezzar) [4] .   Athenagoras starts off strong, labeling pagan religious practice as “ridiculous”.   The satirizing of idolatry, both the so-called gods themselves as well as those who fabricate and worship them, is a constant throughout the apology, reminding us of prophetic critiques of idol-worship such as those found in Second Isaiah. [5]   Athenagoras begins by demonstrating the absurdity of persecuting people simply for bearing the name “Christian”. [6]   Claiming ...

       The second volume of Lowry’s quartet – Gathering Blue [1] – introduces us to a community very different from that of Jonas. [2]   Whereas Jonas’ community no longer had any experience of death, in the opening pages, we find Kira – our second protagonist – holding vigil over her mother’s body [3] in “the Field”, i.e. her community’s “mass grave”, where the dead are left in shallow tombs to be unearthed and carried away by “beasts”.   Kira’s community is much less advanced that the futuristic one abandoned by Jonas.   Indeed, Kira’s birthplace reminds the reader of a medieval town, with a monastery-like edifice at its centre.   This is a community of hunters and peasants, where the weak are considered “worthless” and are despised (or worse), where most of the citizens live out their lives in squalor, all under the watchful eyes of the Council of 12 Guardians.      Following her mother’s death, Kira is taken to live in ...