Search results for ""Author Éric Rebillard""

From Eusebius of Caesarea, who first compiled a collection of martyr narratives around 300, to Thierry Ruinart, whose Acta primorum martyrum sincera et selecta was published in 1689, the selection and study of early hagiographic narratives has been founded on an assumption that there existed documents written at the time of martyrdom, or very close to it. As a result, a search for authenticity has been and continues to be central, even in the context of today's secular scholarship. But, as Éric Rebillard contends, the alternative approach, to set aside entirely the question of the historical reliability of martyr narratives, is not satisfactory either. Instead, he argues that martyr narratives should be consider as fluid "living texts," written anonymously and received by audiences not as precise historical reports but as versions of the story. In other words, the form these texts took, between fact and fiction, made it possible for audiences to readily accept the historicity of the martyr while at the same time not expect to hear or read a truthful account. In The Early Martyr Narratives, Rebillard considers only accounts of Christian martyrs supposed to have been executed before 260, and only those whose existence is attested in sources that can be dated to before 300. The resulting small corpus contains no texts in the form of legal protocols, traditionally viewed as the earliest, most official and authentic records, nor does it include any that can be dated to a period during which persecution of Christians is known to have taken place. Rather than deduce from this that they are forgeries written for the sake of polemic or apologetic, Rebillard demonstrates how the literariness of the narratives creates a fictional complicity that challenges and complicates any claims of these narratives to be truthful.

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To understand the past, we necessarily group people together and, consequently, frequently assume that all of its members share the same attributes. In this ground-breaking volume, Éric Rebillard and Jörg Rüpke bring renowned scholars together to challenge this norm by seeking to rediscover the individual and to explore the dynamics between individuals and the groups to which they belong.Instead of taking religious groups as their point of departure, the authors in Group Identity and Religious Individuality in Late Antiquity address the methodological challenges attached to a rescaling of the analysis at the level of the individual. In particular, they explore the tension between looking for evidence about individuals and taking individuals into account when looking at evidence. Too often, the lack of direct evidence on individuals is used as a justification for taking the group as the unit of analysis. However, evidence on group life can be read with individuals as the focal point. What it reveals is how complex is the interaction of group identity and religious individuality.The questions examined by these authors include the complex relationships between institutional religions and religious individuals, the possibility of finding evidence on individual religiosity and exploring the multiplicity of roles and identities that characterizes every individual. Shifting the attention towards individuals also calls into question the assumption of groups and invites the study of group-making process. The result is a picture that makes room for dynamic tension between group identity and religious individuality.

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This book is the first major study of a French silent cinema star. It focuses on Pierre Batcheff, a prominent popular cinema star in the 1920s, the French Valentino, best-known to modern audiences for his role as the protagonist of the avant-garde film classic Un chien andalou. Unlike other stars, he was linked to intellectual circles, especially the Surrealists. The book places Batcheff in the context of 1920s popular cinema, with specific reference to male stars of the period. It analyses the tensions he exemplifies between the 'popular' and the 'intellectual' during the 1920s, as cinema - the subject of intense intellectual interest across Europe - was racked between commercialism and 'art'. A number of the major films are studied in detail: Le Double amour (Epstein, 1925), Feu Mathias Pascal (L'Herbier, 1925), Education de prince (Diamant-Berger, 1927), Le Joueur d'echecs (Bernard, 1927), La Sirene des tropiques (Etievant and Nalpas, 1927), Les Deux timides (Clair, 1928), Un chien andalou (Bunuel, 1929), Monte-Cristo (Fescourt, 1929), and Baroud (Ingram, 1932). Key features: *The first major study of a French silent cinema star. *Provides an in-depth analysis of star performance. *Includes extensive appendices of documents from popular cinema magazines of the period.

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A re-examination of the social processes behind religious conversions in the Ancient and Early Middle Ages. This volume explores religious conversion in late antique and early medieval Europe at a time when the utility of the concept is vigorously debated. Though conversion was commonly represented by ancient and early medieval writersas singular and personally momentous mental events, contributors to this volume find gradual and incomplete social processes lurking behind their words. A mixture of examples and approaches will both encourage a deepening of specialist knowledge and spark new thinking across a variety of sub-fields. The historical settings treated here stretch from the Roman Hellenism of Justin Martyr in the second century to the ninth-century programs of religious and moral correction by resourceful Carolingian reformers. Baptismal orations, funerary inscriptions, Christian narratives about the conversion of stage-performers, a bronze statue of Constantine, early Byzantine ethnographic writings, and re-located relics are among the book's imaginative points of entry. This focused collection of essays by leading scholars, and the afterword by Neil McLynn, should ignite conversations among students of religious conversion andrelated processes of cultural interaction, diffusion, and change both in the historical sub-fields of Late Antiquity and the Early Middle Ages and well beyond. This book is one of two collections of essays on religious conversion drawn from the activities of the Shelby Cullum Davis Center for Historical Studies at Princeton University between 1999 and 2001. The other volume, Conversion: Old Worlds and New, is also published by the Universityof Rochester Press. Contributors: Susan Elm, Anthony Grafton, Richard Lim, Rebecca Lyman, Michael Maas, Neil McLynn, Kenneth Mills, Eric Rebillard, Julia M. H. Smith, Raymond Van Dam.

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In this provocative book Éric Rebillard challenges many long-held assumptions about early Christian burial customs. For decades scholars of early Christianity have argued that the Church owned and operated burial grounds for Christians as early as the third century. Through a careful reading of primary sources including legal codes, theological works, epigraphical inscriptions, and sermons, Rebillard shows that there is little evidence to suggest that Christians occupied exclusive or isolated burial grounds in this early period. In fact, as late as the fourth and fifth centuries the Church did not impose on the faithful specific rituals for laying the dead to rest. In the preparation of Christians for burial, it was usually next of kin and not representatives of the Church who were responsible for what form of rite would be celebrated, and evidence from inscriptions and tombstones shows that for the most part Christians didn't separate themselves from non-Christians when burying their dead. According to Rebillard it would not be until the early Middle Ages that the Church gained control over burial practices and that "Christian cemeteries" became common. In this translation of Religion et Sépulture: L'église, les vivants et les morts dans l'Antiquité tardive, Rebillard fundamentally changes our understanding of early Christianity. The Care of the Dead in Late Antiquity will force scholars of the period to rethink their assumptions about early Christians as separate from their pagan contemporaries in daily life and ritual practice.

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