The 2012 Annual Meeting of the North American Patristics Society will take place on May 24-26, 2012 at the Holiday Inn Chicago Mart Plaza. The following announcements are in respect to the meeting. The online system for paper proposal submissions is now open! All proposals must be submitted via this online system. Moreover, . You may access the paper proposal submission website by clicking here.
Open Call Sessions
Call for Papers
NAPS Outstanding Student Paper Prizes
Summary of Important Dates
September 16, 2011 – Deadline for the topics of the Open Call Sessions
October 1, 2011 – Call for Papers open – please click here to submit your proposal
November 11, 2011 – Call for Papers closes
Please note that the deadline for the submission of topics for Open Call Sessions (September 16, 2011) and the deadline for the submission of Prearranged Sessions and individual abstracts (November 11, 2011) are earlier than in past years. Members have requested an earlier notification of acceptance so that they can request funding from their home institutions in a timely manner. Therefore, we have earlier submission deadlines.
Abstract: Religious conflict characterised the birth and development of Christianity, from the apostolic age, through the patristic era up to and including the beginnings of Islam. The clash of cultures and ideologies between Greeks, Romans, Jews, and Christians only intensified through successive centuries. Although Christian conflict with non-Christian “pagans” and Jews persisted, by the fourth and fifth centuries Christianity was dominated by intra-religious conflict centring around traditional and doctrinal arguments. The idea of this panel is to explore the political, social and other non-religious motivators behind religious conflict, and how these were represented, disguised or discussed (if at all) in narratives of religious conflict. This has already been attempted for the fifth and sixth centuries by W.H.C. Frend in his contentious volume The Rise of the Monophysite Movement (1972). Frend presented so-called “monophysitism” not as the excuse for a separatist movement among Armenian, Syrian and Coptic peoples but as a unifying force for a number of communities with genuine religious affiliations that prevented their acceptance of the Chalcedonian settlement. Their religious differences led them to accept Muslim overlordship in the seventh century and thus facilitated the Arab conquest of a large part of the Byzantine empire. A similar approach could be taken to other Christological disputes of the period, including the rivalry between Nicene and anti-Nicene Christians in Antioch in the fourth and fifth centuries; the Donatist schism in North Africa in the fourth and fifth centuries; violent division between Chalcedonians and non-Chalcedonians in the eastern churches; Nestorianism and the Three Chapters controversy in the West; Justinian’s neo-Chalcedonianism; and the “imperial” heresies of monoenergism and monothelitism in the seventh century.