By Robert F. Schopp
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Additional info for Automatism, Insanity, and the Psychology of Criminal Responsibility: A Philosophical Inquiry
97). 31 It is the first imperial statement regarding Christians that we know of, though he does not seem to be instituting a new policy. Much the same policy was probably in effect during Domitian’s reign, perhaps earlier. That policy had a double edge. On the one hand, Christians were not hunted down. They were tried only if accusations from local provincials were brought against them. But if accused and convicted, then Christians who were not Roman citizens were killed simply for being Christians.
Scholars Press, 1983), 58–59. THOMPSON • ORDINARY LIVES 41 So the anonymous writer of the Epistle to Diognetus, writing in defense of Christians sometime in the second century, says: “They do not dwell in cities in some place of their own . . nor do they live lives out of the ordinary. . [They follow] local customs, both in clothing and food and in the rest of life” (Diogn. 43 There were important differences: Christians were intolerant in their worship of only one god, and some of their moral codes were different from others, but, as R.
36 The three epistles under the name of John were probably written from Ephesus at the end of the first or the beginning of the second century. For John at Ephesus, see Helmut Koester, “Gnomai Diaphoroi: The Origin and Nature of Diversification in the History of Early Christianity,” in Trajectories through Early Christianity, ed. James M. Robinson and Helmut Koester (Philadelphia: Fortress, 1971), 154–55. 37 See Carolyn Osiek, “House Churches and the Demographics of Diversity,” Religious Studies Review 27 (July 2001): 228–29.