About this book we are told:
Late antiquity saw a proliferation of Christian texts dwelling on the feelings and physical sensations of dying, not as a heroic martyr in a public square or a judge’s court, but as an person, at property in a bed or in a private space. In sermons, letters, and ascetic traditions, late ancient Christians imagined the final minutes of life and the events that followed death in elaborate detail. The majority of these imagined scenarios linked the high-quality of the knowledge to the moral state of the particular person who died. Death was no longer the “content ending,” in Judith Perkins’s words, it had been to Christians of the very first 3 centuries, an escape from the complicated and painful planet. Rather, death was most usually imagined as a terrifying, desperate knowledge. This book is the very first to trace how, in late ancient Christianity, death came to be believed of as a moment of reckoning: a physical ordeal whose discomfort is followed by an instant judgment of one’s actions by angels and demons and, following that, fitting punishment.
Due to the fact late ancient Christian culture valued the use of the imagination as a religious tool and simply because Christian teachers encouraged Christians to revisit the prospect of their deaths usually, this novel description of death was much more than an abstract thought. Rather, its look ushered in a new ethical sensibility amongst Christians, in which one’s death was to be imagined often and anticipated in detail. This was, at very first glance, meant as a tool for folks: preachers counted on the truth that becoming conscious of a judgment arriving at the finish of one’s life tends to sharpen one’s scruples. But, as this book argues, the transform in Christian sensibility toward death did not just impact folks. When established, it shifted the ethics of Christianity as a tradition.
This is simply because death repeatedly and often imagined as the moment of reckoning made a fund of pictures and tips about what constituted a human becoming and how variances in human morality must be treated. This had important effects on the Christian assumption of energy in late antiquity, specifically in the case of the capacity to authorize violence against other individuals. The pondering about death traced right here therefore contributed to the seemingly paradoxical circumstance in which Christians proclaimed their identity with a crucified particular person, but have been prepared to use force against their ideological opponents.