Religio licita ("permitted religion , "  Licita is the past participle of licet, "is permitted, is lawful . "  also translated as "approved religion"Jörg Rüpke, Religion of the Romans (Polity Press, 2007, originally published in German 2001), p. 35.) is a phrase used in the Apologeticum of TertullianTertullian, Apologeticum 21.1. to describe the special status of the Jews in the Roman Empire. It was not an official term in Roman law.Philip Francis Esler, Community and Gospel in Luke–Acts: The Social and Political Motivations of Lucan Theology (Cambridge University Press, 1989, 1996), p. 211, begins his analysis of the religio licita theory "by immediately scotching the idea that Rome had some process for licensing foreign religions. There is no historical support for this whatsoever; … there never was a juridical category of religio licita." See also Rüpke, Religion of the Romans, p. 35; Solomon Grayzel, "The Jews and Roman Law , "  Jewish Quarterly Review, 59 (1968), pp. 93-117 ; Ben Witherington III, The Acts of the Apostles: A Socio-rhetorical Commentary (Grand Rapids, Michigan: Eerdmans, 1997), p. 542; John J. O'Keefe, entry on "Religio licita , "  in A Dictionary of Jewish-Christian Relations (Cambridge University Press, 2005), p. 371. Although it occurs in only one patristic text and in no classical Roman sources or inscriptions,Benjamin H. Isaac, The Invention of Racism in Classical Antiquity (Princeton University Press, 2004, 2006), p. 449; Tessa Rajak, "Was There a Roman Charter for the Jews?" Journal of Roman Studies, 74 (1984), pp. 107-123. As Stephen Wilson, Related Strangers: Jews and Christians, 70–170 C.E. (Augsburg Fortress, 1995, 2005), p. 68, has noted, religio licita "is not a Roman but a Christian concept . "  the phrase has spawned abundant scholarly conjecture on its possible significance. Some scholars have gone so far as to imagine that all religions under the Empire had a legal status as either licita or illicita, despite the absence of any ancient texts referring to these categories.Philip A. Harland, Associations, Synagogues, and Congregations: Claiming a Place in Ancient Mediterranean Society (Augsburg Fortress, 2003), p. 222. The most extreme view has held that Tertullian's phrase means all foreign religions required a license from the Roman government.Esler, Community and Gospel in Luke–Acts, p. 206, taking note of Foakes Jackson and Kirsopp Lake, B. S. Easton, and the early work of H. J. Cadbury as examples of this extreme of interpretation. However, it was Roman custom to permit or even to encourage the subject peoples of the Roman province and foreign communities in Rome to maintain their ancestral religion unless specific practices were regarded as disruptive or subversive:Isaac, The Invention of Racism in Classical Antiquity, p. 449; Jörg Rüpke, "Roman Religion – Religions of Rome , "  in A Companion to Roman Religion (Blackwell, 2007), p. 4. "A religio was licita for a particular group on the basis of tribe or nationality and traditional practices, coupled with the proviso that its rites were not offensive to the Roman people or its gods."W. H. C. Frend, Martyrdom and Persecution in the Early Church: A Study of Conflict from the Maccabees to Donatus (Garden City, New York: Doubleday, 1967), p. 106. Tertullian uses the phrase in a passage arguing that Christians should be granted the same freedom to practice their religion as any other of the empire's inhabitants; the passage itself, not the phrase religio licita, is evidence of the general tolerance afforded under the Roman system of religion.Cecilia Ames, "Roman Religion in the Vision of Tertullian , "  in A Companion to Roman Religion, p. 467.
Religio licita ("permitted religion " , Licita is the past participle of licet, "is permitted, is lawful " . also translated as "approved religion"Jörg Rüpke, Religion of the Romans (Polity Press, 2007, originally published in German 2001), p. 35.) is a phrase used in the Apologeticum of TertullianTertullian, Apologeticum 21.1. to describe the special status of the Jews in the Roman Empire. It was not an official term in Roman law.Philip Francis Esler, Community and Gospel in Luke–Acts: The Social and Political Motivations of Lucan Theology (Cambridge University Press, 1989, 1996), p. 211, begins his analysis of the religio licita theory "by immediately scotching the idea that Rome had some process for licensing foreign religions. There is no historical support for this whatsoever; ... there never was a juridical category of religio licita." See also Rüpke, Religion of the Romans, p. 35; Solomon Grayzel, "The Jews and Roman Law " , Jewish Quarterly Review, 59 (1968), pp. 93–117 ; Ben Witherington III, The Acts of the Apostles: A Socio-rhetorical Commentary (Grand Rapids, Michigan: Eerdmans, 1997), p. 542; John J. O'Keefe, entry on "Religio licita " , in A Dictionary of Jewish-Christian Relations (Cambridge University Press, 2005), p. 371. Although it occurs in only one patristic text and in no classical Roman sources or inscriptions,Benjamin H. Isaac, The Invention of Racism in Classical Antiquity (Princeton University Press, 2004, 2006), p. 449; Tessa Rajak, "Was There a Roman Charter for the Jews?" Journal of Roman Studies, 74 (1984), pp. 107–123. As Stephen Wilson, Related Strangers: Jews and Christians, 70–170 C.E. (Augsburg Fortress, 1995, 2005), p. 68, has noted, religio licita "is not a Roman but a Christian concept " . the phrase has spawned abundant scholarly conjecture on its possible significance. Some scholars have gone so far as to imagine that all religions under the Empire had a legal status as either licita or illicita, despite the absence of any ancient texts referring to these categories.Philip A. Harland, Associations, Synagogues, and Congregations: Claiming a Place in Ancient Mediterranean Society (Augsburg Fortress, 2003), p. 222. The most extreme view has held that Tertullian's phrase means all foreign religions required a license from the Roman government.Esler, Community and Gospel in Luke–Acts, p. 206, taking note of Foakes Jackson and Kirsopp Lake, B. S. Easton, and the early work of H. J. Cadbury as examples of this extreme of interpretation. However, it was Roman custom to permit or even to encourage the subject peoples of the Roman province and foreign communities in Rome to maintain their ancestral religion unless specific practices were regarded as disruptive or subversive:Isaac, The Invention of Racism in Classical Antiquity, p. 449; Jörg Rüpke, "Roman Religion – Religions of Rome " , in A Companion to Roman Religion (Blackwell, 2007), p. 4. "A religio was licita for a particular group on the basis of tribe or nationality and traditional practices, coupled with the proviso that its rites were not offensive to the Roman people or its gods."W. H. C. Frend, Martyrdom and Persecution in the Early Church: A Study of Conflict from the Maccabees to Donatus (Garden City, New York: Doubleday, 1967), p. 106. Tertullian uses the phrase in a passage arguing that Christians should be granted the same freedom to practice their religion as any other of the empire's inhabitants; the passage itself, not the phrase religio licita, is evidence of the general tolerance afforded under the Roman system of religion.Cecilia Ames, "Roman Religion in the Vision of Tertullian " , in A Companion to Roman Religion, p. 467.
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A
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…
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93-117
93–117
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R
107-123.
107–123.
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A
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D
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A
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D
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A
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