By Timothy Hegedus
Early Christianity and historic Astrology explores various responses to astrology, the most well-liked kind of divination between early Christians in Greco-Roman antiquity. After a quick review of historic astrological thought and a survey of polemical responses to it, this booklet files cases within which early Christian writers and groups integrated astrology absolutely into their ideals and practices. This examine is of curiosity to scholars of early Christianity and of Greco-Roman faith and to these serious about interfaith family members or with problems with Christian solidarity and variety. it's quite advised to be used in classes at the heritage of Christianity and at the religions of Greco-Roman antiquity.
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Additional info for Early Christianity and Ancient Astrology
Bouché-Leclercq, 192–199; Barton, Ancient Astrology, 96–97. 37. Bouché-Leclercq, 199–206. 38. , 206–215; Barton, Ancient Astrology, 97. 39. Bouché-Leclercq, 215–237; Barton, Ancient Astrology, 20, 97; O. Neugebauer, “The Egyptian ‘Decans’,” Vistas in Astronomy 1 (1955): 47–51, repr. Astronomy and History: Selected Essays (New York, 1983), 205–209. 40. Bouché-Leclercq, 219–221. 16 Early Christianity and Ancient Astrology 41. Festugière, Révélation, vol. 1, 115–121; Barton, Ancient Astrology, 28–29.
74. E. jurist Ulpian. 75. On the financial aspect of astrology see Bouché-Leclercq, 569n2 (extravagant fees paid by Vettius Valens to his instructors in astrology). 76. p. 82–88 Hanson (LCL). 77. 582–583, 588: Si mediocris erit, spatium lustrabit utrimque/ metarum…plebeium in circo positum est et in aggere fatum (p. 130–131 Ramsay). 132 (p. ” 78. 585–86: divitibus responsa dabit Phryx augur, et Indus/ conductus, dabit astrorum mundique peritus (p. 130–31 Ramsay). 79. D. Barnes, “Two Senators under Constantine,” JRS 64 (1975): 40; repr.
22 He then proceeds to raise the argument that astrologers did not take into account the law of the precession of the equinoxes, and that hence their calculations of the heavens were not exact. Origen himself seems to have regarded this as his most significant argument against astrology. 18). e. the stars of which it is composed], like the planets, moves from west to east one degree in a century, and after a long time this changes the placement of the [signs of the] zodiac. The occurrence of the “notional” signs is [thus] different from the so to speak “formed” signs.