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Chapter 3: Remembering the Future: Christian Narratives of Conversion
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Chapter 3 Remembering the Future: Christian Narratives of Conversion From our vantage point it is all too easy to applaud some of the changes that Christianity introduced. The academics among us fully appreciate the benefits of lifetime tenure; and regulations about permissible degrees of marriage, condemnation of the use of violence in abducting women, and restrictions on the use of lethal violence seem to be markers of the progress of civilization. A progressive theory of social development would then assume that people in the Roman provinces would naturally have embraced these new restrictions too. In fact, systems of morality are themselves social constructs, arbitrary configurations of acceptable and unacceptable behavior that acquire, and indeed require, sanction and approval from public law and popular opinion . As Basil defined the penalties for fornication, adultery, and the use of improper violence, he was also trying to impose a new configuration of moral and immoral behavior. He needed more than threats and discipline, however. Basil and other bishops had to have history on their side. To reinforce their new ideas and their own prestige, churchmen required new legends and new myths. By publicizing new histories for cities and regions they could suggest that Christian patterns of behavior had long been characteristic of their communities, and by advertising new histories for families they could justify the prominence and lifetime tenures of bishops and clerics like themselves. In addition to rewriting history, the Cappadocian Fathers reinterpreted the natural landscape to suggest that Christian morality was inherent even in the behavior of animals. The new patterns of Christian behavior that they promoted would then appear instead to be as permanent as the landscape and as timeless as history. Regional Histories The Cappadocian Fathers rewrote the histories of their regions in different ways. One was by stressing the roles of prominent individuals as founders in Chapter 3 Remembering the Future: Christian Narratives ofConversion From our vantage point it is all too easy to applaud some of the changes that Christianity introduced. The academics among us fully appreciate the benefits of lifetime tenure; and regulations about permissible degrees of marriage, condemnation of the use of violence in abducting women, and restrictions on the use of lethal violence seem to be markers of the progress of civilization. A progressive theory of social development would then assume that people in the Roman provinces would naturally have embraced these new restrictions too. In fact, systems of morality are themselves social constructs, arbitrary configurations of acceptable and unacceptable behavior that acquire, and indeed require, sanction and approval from public law and popular opinion . As Basil defined the penalties for fornication, adultery, and the use of improper violence, he was also trying to impose a new configuration of moral and immoral behavior. He needed more than threats and discipline, however. Basil and other bishops had to have history on their side. To reinforce their new ideas and their own prestige, churchmen required new legends and new myths. By publicizing new histories for cities and regions they could suggest that Christian patterns of behavior had long been characteristic of their communities, and by advertising new histories for families they could justify the prominence and lifetime tenures of bishops and clerics like themselves. In addition to rewriting history, the Cappadocian Fathers reinterpreted the natural landscape to suggest that Christian morality was inherent even in the behavior of animals. The new patterns of Christian behavior that they promoted would then appear instead to be as permanent as the landscape and as timeless as history. Regional Histories The Cappadocian Fathers rewrote the histories of their regions in different ways. One was by stressing the roles of prominent individuals as founders in Christian Narratives of Conversion 73 both Pontus and Cappadocia. For Pontus, Gregory of Nyssa highlighted the career of Gregory Thaumaturgus and his importance for spreading Christianity . In his account Gregory Thaumaturgus had been a native of Pontus who studied overseas before returning to his homeland in the mid-third century. There, a local bishop recruited him into the clergy. Upon becoming bishop of Neocaesarea Gregory Thaumaturgus was remarkably successful in expanding Christianity. Gregory of Nyssa explained his success in various ways. GregoryThaumaturgus delivered public sermons, and he introduced a new ceremonial rhythm for the city that highlighted the festivals of martyrs. In addition, Gregory"the Wonderworker"performed amazing wonders . He dried up a lake that was the cause of a feud between brothers, he stopped a raging river from flooding, he exorcised a demon from a young...