By Rangar Cline
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Extra resources for Ancient Angels: Conceptualizing Angeloi in the Roman Empire (Religions in the Graeco-Roman World)
Monat, Lactance: Institutions divines, Livre 1 (Paris: Les Editions du Cerf, 1986) 84–6. 28 chapter two he consulted a compilation of oracles that contained a different version of the question (see below). However, it is worth observing that Lactantius’ question explicitly anticipates a monotheistic response, which is better suited to his commentary on the oracle. The question recorded at Oenoanda does not demand to know who is the “God of all,” but simply whether the oracular deity is god, or if someone else is.
These inscriptions offer information about the role of angeloi in later Roman polytheism and they record prayers and dedications to angeloi. In some contexts, this study uses the term “Hellenic” to describe these inscriptions as well as the religious groups associated with the inscriptions. This meaning of the term is almost same as the modern sense of “pagan,” but not exactly. 39 Hellene came to equal, and then replace, the term ethnikos (gentilis) as the term for non-Christians in the dialogue between Christians and polytheists.
14–15), Text after Erbse (1995). ”59 Clarian Oracles The comparison of oracular texts reveals that the oracle of Apollo at Claros is the most likely source for all three, that the response was probably spoken sometime in the late-second or early-third century, and that each source contains similar responses that differ in significant details.
Ancient Angels: Conceptualizing Angeloi in the Roman Empire (Religions in the Graeco-Roman World) by Rangar Cline