Roman Palestine in the context of "Syria Palaestina"

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⭐ Core Definition: Roman Palestine

Roman Palestine is the term used by historians for the Palestine region during the period in its history in which it stood, to varying degrees, under the rule of the Roman Republic and the Roman Empire. Historians typically trace the period from the Roman intervention in the Hasmonean civil war in 63 BCE (uncontested), up until the transition from the pagan Roman to the Christian Byzantine Empire with the consolidation of Constantine's rule in 324 CE, but this end date varies from author to author. The Roman period can be subdivided into early and late phases, transitioning at either the First Jewish–Roman War c. 70 CE or the Bar Kokhba Revolt c. 135 CE. Some add a Middle Roman period to the Early and Late subsets.

During the Roman period, Palestine went through a series of administrative changes, beginning as a series of Roman client states under the Judean Hasmonean and Herodian dynasties before being gradually annexed into the Roman Empire as the fully incorporated Roman province of Judaea; in its peripheral areas it included parts of the Nabataean Kingdom, which underwent a similar evolution from client state to Roman province. After 135 CE, Roman Palestine was re-organised into the Roman province of Syria Palaestina.

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👉 Roman Palestine in the context of Syria Palaestina

Syria Palaestina (Koine Greek: Συρία ἡ Παλαιστίνη, romanized: Syría hē Palaistínē [syˈri.a (h)e̝ palɛsˈtine̝]) was the renamed Roman province formerly known as Judaea, following the Roman suppression of the Bar Kokhba revolt, in what then became known as Palaestina (Palestine) between the early 2nd and late 4th centuries AD. The provincial capital was Caesarea Maritima. It forms part of timeline of the period in the region referred to as Roman Palestine.

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Roman Palestine in the context of Chalcedonian Schism

The Chalcedonian schism, also known as the Monophysite schism, is the break of communion between the Oriental Orthodox Churches and the Great Church (which later became the Eastern Orthodox Church and Catholic Church) in the aftermath of the Council of Chalcedon. Although the bishops at Chalcedon greatly respected Cyril of Alexandria and used his writings as a benchmark for orthodoxy, opponents of the council believed that the Chalcedonian Definition, which states that Christ is "acknowledged in Two Natures", was too close to Nestorianism and contradicts Cyril's formula "one nature of God the Word incarnate". The Council had also deposed the Pope of Alexandria, Dioscorus, but his supporters continued to consider him their rightful Pope, refusing to recognise the council-appointed Proterius.

The anti-Chalcedonian strongholds were in Egypt, Palestine and later Syria. Over the next century, their communities gradually separated from the official church of the Byzantine Empire, eventually becoming the Oriental Orthodox Churches. The imperial government made many attempts to mend the schism, generally by trying to compromise between the two positions, but these attempts only created further heresies and schisms. The Arab conquests of the Levant and of Egypt in the 7th century fossilised the schism, but ecumenical dialogue between Chalcedonian and non-Chalcedonian Christians has been renewed since the 20th century.

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Roman Palestine in the context of Kingdom of God

The concept of the kingship of God appears in all Abrahamic religions, where in some cases the terms kingdom of God and kingdom of Heaven are also used. The notion of God's kingship goes back to the Hebrew Bible, which refers to "his kingdom" but does not include the term "Kingdom of God".

The "Kingdom of God" and its equivalent form "Kingdom of Heaven" in the Gospel of Matthew is one of the key elements of the teachings of Jesus in the New Testament. The Gospel of Mark indicates that the gospel is the good news about the Kingdom of God. The term pertains to the kingship of Christ over all creation. The phrase "Kingdom of heaven" appears in Matthew's gospel due primarily to Jewish sensibilities about uttering the "name" (God). Jesus did not teach the kingdom of God per se so much as the return of that kingdom. The notion of God's kingdom (as it had been under Moses) returning became an agitation in Roman Palestine 60 years before Jesus was born, and continued to be a force for nearly a hundred years after his death. Drawing on Old Testament teachings, the Christian characterization of the relationship between God and humanity inherently involves the notion of the "Kingship of God".

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Roman Palestine in the context of Ebionites

Ebionites (Ancient Greek: Ἐβιωναῖοι, romanized: Ebiōnaîoi, derived from Hebrew language אֶבְיוֹנִים, ʾEḇyōnīm, meaning 'the poor' or 'poor ones') as a term refers to a nontrinitarian Mosaic Law-observant Jewish-Christian sect that existed in Palestine and Transjordan during the early centuries of the Common Era.

Since historical records by the Ebionites are scarce, fragmentary and disputed, much of what is known or conjectured about them derives from the polemics of their Gentile-Christian opponents, specifically the Church FathersIrenaeus, Origen, Eusebius, and Epiphanius of Salamis—who saw the Ebionites as an unorthodox sect more or less distinct from other Jewish-Christian sects, such as the Nazarenes.

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Roman Palestine in the context of Denouncer

Denunciation (from Latin denuntiare, "to denounce") is the act of publicly assigning to a person the blame for a perceived wrongdoing, with the hope of bringing attention to it.Notably, centralized social control in authoritarian states requires some level of cooperation from the populace. The following two forms of cooperation occur: first, authorities actively use incentives to elicit denunciations from the populace, either through coercion or through the promise of rewards. Second, authorities passively gain access to political negative networks, as individuals denounce to harm others whom they dislike and to gain relative to them. Paradoxically, social control is most effective when authorities provide individuals maximum freedom to direct its coercive power. The most famous informer in western cultural history is Judas - according to the New Testament, Judas, one of the twelve disciples of Jesus of Nazareth, betrayed Jesus, making his arrest and his subsequent delivery to the Romans possible.

Commonly, denunciation is justified by proponents because it allegedly leads to a better society by reducing or discouraging crime. The punishment of the denounced person is said to be justified because the convicted criminal is morally deserving of punishment. Yet, this reasoning does not present a compelling argument for society's right to inflict punishment on a specific individual. Society may recognize a crime's impact on law-abiding society, but traditional punishment theories do not even attempt to deal with punishment's effect on law-abiding society. Just as punishment may impact potential lawbreakers, it may also impact those who abide by the law. To fully understand society's right to inflict punishment, one must recognize punishment's full impact on all segments of society, not just on potential lawbreakers.

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