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AbstractDomestic religion-or family religion, or household religion-should be considered as a cluster of concerns and orientations, not just “religion in the home.” More importantly, the ritual resolution of these concerns is typically pursued- by the agents of domestic religion (more often...
AbstractConcerning the location of domestic cults a homogenous practice within the entire Roman empire is generally assumed. When the placement of domestic shrines and other cultic installations is discussed, it is usually in terms of conceptual differentiations like private or public spaces...
AbstractAmong the material evidence related to the Isiac cults, the so-called “Isis- Fortuna” bronze statuettes are well attested throughout the Roman world. These objects were mainly discovered in domestic contexts with other divine figurines. Based on a survey of the archaeological and...
AbstractAny study of religiosity in the Graeco-Roman world must include an account of the Jewish experience, so often seen as precursor or shadowy reflection, of the Christian. Here the primary sources are archaeological and epigraphic, with literary texts reflecting the intentions of sometimes...
AbstractWhile the Pastoral Epistles do not explicitly mention church groups meeting in houses, they are infused with household ethics and preoccupations. The purpose of the essay is to challenge dominant notions of religious instruction and practice being restricted to communal gatherings of the...
AbstractAlthough the story recounted in John 13 has often been taken to suggest a communal foot-washing practice existed in some Christian communities, the actual evidence for foot-washing in earliest Christianity suggests not a communal ritual, but women and particularly widows washing the feet...
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