- Title Pages
- Note to the Reader
- Introduction: Religion, Law and Knowledge in Classical Rome
- Introduction to Part I: Historiography and Method
- 1 On Comparison<sup>†</sup>
- 2 Polis-<i>Religion and its Alternatives in the Roman Provinces</i><sup>†</sup>
- Introduction to Part II: Religious Institutions and Religious Authority
- 3 From Republic to Principate:<sup>†</sup> Priesthood, Religion and Ideology*
- 4 <i>A Feature of Roman Religion</i><sup>†</sup>
- Introduction to Part II: Ritual and Myth
- 5 <i>The</i> Ludi Saeculares <i>and the</i> Carmen Saeculare<sup>†</sup>
- 6 Cults, Myths, and Politics at the Beginning of the Empire<sup>†</sup>
- Introduction to Part IV: Theology
- 7 The Theological Efforts of the Roman Upper Classes in the First Century BC<sup>†</sup>
- 8 Hierarchy and Structure in Roman Polytheism: Roman Methods of Conceiving Action<sup>†</sup>
- Introduction to Part V: Roman and Alien
- 9 Religious Toleration in Republican Rome<sup>†</sup>
- 10 A Religion for the Empire<sup>†</sup>
- Introduction to Part VI: Space and Time
- 11 Loca Sancta<sup>†</sup>
- 12 A Complex of Times: No More Sheep on Romulus’ Birthday<sup>†</sup><sup>1</sup>
- Introduction to Part VII: Continuity and Change, from Republic to Empire
- 13 Roman State Religion in the Mirror of Augustan and Late Republican Apologetics<sup>†</sup>
- 14 The Historical Development of Roman Religion: An Overview<sup>†</sup>
- Biographical Dictionary
- Guide to Further Reading
- (p.252) 11 Loca Sancta†
- Roman Religion
- Edinburgh University Press
In late antiquity itself, historians stressed what was new about Christianity, and their opinion carried conviction for centuries. Until the Reformation and beyond, Christianity's raison d'etre was thought to be its novelty. However, more recently, ideas and modes of behaviour that Christians shared with pagans have also seemed important. This chapter focuses on change and continuity in late antique perceptions of holy places and on what made these places holy in the eyes of worshippers, beginning with an issue that occupied the Reformers and still hovers in scholarly consciousness, although less prominently than formerly. For the discovery either of change or of continuity in the late antique transition from paganism to Christianity depends on how and why questions are addressed to the evidence.
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