{"Affiliation":[{"label":"Affiliation","value":"Non UBC","attrs":{"lang":"en","ns":"http:\/\/vivoweb.org\/ontology\/core#departmentOrSchool","classmap":"vivo:EducationalProcess","property":"vivo:departmentOrSchool"},"iri":"http:\/\/vivoweb.org\/ontology\/core#departmentOrSchool","explain":"VIVO-ISF Ontology V1.6 Property; The department or school name within institution; Not intended to be an institution name."}],"AggregatedSourceRepository":[{"label":"Aggregated Source Repository","value":"DSpace","attrs":{"lang":"en","ns":"http:\/\/www.europeana.eu\/schemas\/edm\/dataProvider","classmap":"ore:Aggregation","property":"edm:dataProvider"},"iri":"http:\/\/www.europeana.eu\/schemas\/edm\/dataProvider","explain":"A Europeana Data Model Property; The name or identifier of the organization who contributes data indirectly to an aggregation service (e.g. Europeana)"}],"Citation":[{"label":"Citation","value":"Ryan Fitzgerald. (2022). Cult of Thecla. Database of Religious History, Vancouver, BC: University of British Columbia.","attrs":{"lang":"en","ns":"https:\/\/open.library.ubc.ca\/terms#identifierCitation","classmap":"oc:PublicationDescription","property":"oc:identifierCitation"},"iri":"https:\/\/open.library.ubc.ca\/terms#identifierCitation","explain":"UBC Open Collections Metadata Components; Local Field; Indicates a bibliographic reference for the resource if it has been previously published."}],"Contributor":[{"label":"Contributor","value":"Database of Religious History (DRH)","attrs":{"lang":"en","ns":"http:\/\/purl.org\/dc\/terms\/contributor","classmap":"dpla:SourceResource","property":"dcterms:contributor"},"iri":"http:\/\/purl.org\/dc\/terms\/contributor","explain":"A Dublin Core Terms Property; An entity responsible for making contributions to the resource.; Examples of a Contributor include a person, an organization, or a service."}],"Creator":[{"label":"Creator","value":"Fitzgerald, Ryan","attrs":{"lang":"en","ns":"http:\/\/purl.org\/dc\/terms\/creator","classmap":"dpla:SourceResource","property":"dcterms:creator"},"iri":"http:\/\/purl.org\/dc\/terms\/creator","explain":"A Dublin Core Terms Property; An entity primarily responsible for making the resource.; Examples of a Contributor include a person, an organization, or a service."}],"DateAvailable":[{"label":"Date Available","value":"2022-11-23T17:34:51Z","attrs":{"lang":"en","ns":"http:\/\/purl.org\/dc\/terms\/issued","classmap":"edm:WebResource","property":"dcterms:issued"},"iri":"http:\/\/purl.org\/dc\/terms\/issued","explain":"A Dublin Core Terms Property; Date of formal issuance (e.g., publication) of the resource."}],"DateIssued":[{"label":"Date Issued","value":"2022-05-11","attrs":{"lang":"en","ns":"http:\/\/purl.org\/dc\/terms\/issued","classmap":"oc:SourceResource","property":"dcterms:issued"},"iri":"http:\/\/purl.org\/dc\/terms\/issued","explain":"A Dublin Core Terms Property; Date of formal issuance (e.g., publication) of the resource."}],"Description":[{"label":"Description","value":"The cult of Thecla was a widespread and popular devotion to Saint Thecla, reportedly a follower of Paul the Apostle. The foundational text of this report is the Acts of (Paul and) Thecla, a second century Greek story about the young virgin Thecla who renounces her betrothed in order to live a life of sexual abstinence. As the story goes, Thecla survived multiple attempts by the local authorities of public execution, making her a model of eventual martyrdom ideologies. Though some Christians thought the tale a forgery (notably Tertullian), in the third to seventh centuries devotion of Thecla spread across the Mediterranean, rivaling devotion to Mary the mother of Jesus. From Syria to Africa, Greece, and Spain, reverence to Thecla consisted of shrines, catacombs, churches and pilgrimages dedicated to her. While reverence to Thecla as a saint continues today, late antiquity was the high point of such adherence. The types of people who participated in the cult of Thecla varied dramatically. Evagrius Scholasticus of the sixth century, for instance, records in his Ecclesiastical History that the fifth century emperor Zeno had a vision of Thecla, who encouraged him to march on Byzantium to reclaim his throne, which he did. Afterwards, Zeno had a church built to Thecla in Seleucia, home of a center of Theclan cultic activity. One of the functions of shrines, however, was to provide shelter to pilgrims, who both gave offerings and received sustenance. This cultic economy necessitates involvement from both those wealthy and powerful enough to act as benefactors to the cult (such as in the construction of the shrines themselves) and those of the (majority) poor who sought out the shrines to pay homage to the saint, hoping to receive blessings in return. As described by the fourth century pilgrim Egeria, the cult complex in Seleucia had \u201cinnumerable monastic cells of men and of women,\u201d with a head deaconess overseeing the virgins housed there. Personal piety was also a major factor of the cult, which can be difficult to track for the majority of people. Items such as flasks or combs with engravings of Thecla are abundant, along with paintings and reliefs of scenes from the Acts of (Paul and) Thecla, as most notably evident in the Catacomb of Thecla (Rome) and the chapel at El Bagawat (Egypt). Famous Christians such as Gregory of Nyssa and Gregory of Nazianzus extolled Thecla as a moral exemplar, the latter even temporarily relocating to the shrine in Seleucia. This reverence reflected the concern for the body in some Christian circles, emphasizing the imperative of sexual purity, if not outright abstinence. It is implausible to imagine these kinds of moral ideologies belonged to the elite (for which have the most evidence) alone. Given Tertullian\u2019s early negative disposition against the Acts of Thecla for the baptismal authority it seemed to grant women, it is no surprise that women in particular found power in the character of Thecla who defied the men of her life (even Paul!) to live an exemplary (chaste) Christian life.","attrs":{"lang":"en","ns":"http:\/\/purl.org\/dc\/terms\/description","classmap":"dpla:SourceResource","property":"dcterms:description"},"iri":"http:\/\/purl.org\/dc\/terms\/description","explain":"A Dublin Core Terms Property; An account of the resource.; Description may include but is not limited to: an abstract, a table of contents, a graphical representation, or a free-text account of the resource."}],"DigitalResourceOriginalRecord":[{"label":"Digital Resource Original Record","value":"https:\/\/circle.library.ubc.ca\/rest\/handle\/2429\/83215?expand=metadata","attrs":{"lang":"en","ns":"http:\/\/www.europeana.eu\/schemas\/edm\/aggregatedCHO","classmap":"ore:Aggregation","property":"edm:aggregatedCHO"},"iri":"http:\/\/www.europeana.eu\/schemas\/edm\/aggregatedCHO","explain":"A Europeana Data Model Property; The identifier of the source object, e.g. the Mona Lisa itself. This could be a full linked open date URI or an internal identifier"}],"FullText":[{"label":"Full Text","value":"Poll: Religious Group (v6) Published on: 11 May 2022Date Range: 150 CE - 600 CERegion: MediterraneanRegion tags: Syria, Asia Minor, Levant, Greece, Egypt,Turkey, AnatoliaSporadically throughout the Mediterranean,particularly in the East and in Egypt.Cult of TheclaBy Ryan Fitzgerald, St. Edward's UniversityEntry tags: Anatolian Religions, Greek Religions, Religious Group, Greek Cult, Asia Minor, HellenisticReligions, Ancient MediterraneanThe cult of Thecla was a widespread and popular devotion to Saint Thecla, reportedly a follower of Paul theApostle. The foundational text of this report is the Acts of (Paul and) Thecla, a second century Greek storyabout the young virgin Thecla who renounces her betrothed in order to live a life of sexual abstinence. Asthe story goes, Thecla survived multiple attempts by the local authorities of public execution, making her amodel of eventual martyrdom ideologies. Though some Christians thought the tale a forgery (notablyTertullian), in the third to seventh centuries devotion of Thecla spread across the Mediterranean, rivalingdevotion to Mary the mother of Jesus. From Syria to Africa, Greece, and Spain, reverence to Theclaconsisted of shrines, catacombs, churches and pilgrimages dedicated to her. While reverence to Thecla asa saint continues today, late antiquity was the high point of such adherence. The types of people whoparticipated in the cult of Thecla varied dramatically. Evagrius Scholasticus of the sixth century, forinstance, records in his Ecclesiastical History that the fifth century emperor Zeno had a vision of Thecla,who encouraged him to march on Byzantium to reclaim his throne, which he did. Afterwards, Zeno had achurch built to Thecla in Seleucia, home of a center of Theclan cultic activity. One of the functions ofshrines, however, was to provide shelter to pilgrims, who both gave offerings and received sustenance. Thiscultic economy necessitates involvement from both those wealthy and powerful enough to act asbenefactors to the cult (such as in the construction of the shrines themselves) and those of the (majority)poor who sought out the shrines to pay homage to the saint, hoping to receive blessings in return. Asdescribed by the fourth century pilgrim Egeria, the cult complex in Seleucia had \u201cinnumerable monasticcells of men and of women,\u201d with a head deaconess overseeing the virgins housed there. Personal pietywas also a major factor of the cult, which can be difficult to track for the majority of people. Items such asflasks or combs with engravings of Thecla are abundant, along with paintings and reliefs of scenes fromthe Acts of (Paul and) Thecla, as most notably evident in the Catacomb of Thecla (Rome) and the chapel atEl Bagawat (Egypt). Famous Christians such as Gregory of Nyssa and Gregory of Nazianzus extolled Theclaas a moral exemplar, the latter even temporarily relocating to the shrine in Seleucia. This reverencereflected the concern for the body in some Christian circles, emphasizing the imperative of sexual purity, ifnot outright abstinence. It is implausible to imagine these kinds of moral ideologies belonged to the elite(for which have the most evidence) alone. Given Tertullian\u2019s early negative disposition against the Acts ofThecla for the baptismal authority it seemed to grant women, it is no surprise that women in particularfound power in the character of Thecla who defied the men of her life (even Paul!) to live an exemplary(chaste) Christian life.Status of Participants:\u2713 Elite \u2713 Religious Specialists \u2713 Non-elite (common people, general populace)SourcesDOI: URL: https:\/\/religiondatabase.org\/browse\/1333This work is licensed under the Creative CommonsAttribution 4.0 International license.Please see our Terms of Use here:https:\/\/religiondatabase.org\/about\/creditsPage 1 of 45\u00a9 2022 Database of Religious History.The University of British Columbia.For any questions contactproject.manager@religiondatabase.orgSourcesPrint sources for understanding this subject:Relevant online primary textual corpora (original languages and\/or translations):General VariablesMembership\/Group InteractionsAre other religious groups in cultural contact with target religion:Source 1: Stephen J. Davis, The Cult of Saint Thecla: A Tradition of Women's Piety in Late Antiquity\u2014Source 1: L\u00e9onie Hayne, \"Thecla and the Church Fathers,\" in Vigiliae Christianae, vol. 48 no. 3 (September1994), 209-218\u2014Source 1: Scott Fitzgerald Johnson, The Life and Miracles of Thekla: A Literary Study (2006)\u2014Source 1: Shelly Matthews, \"Thinking of Thecla,\" in Journal of Feminist Studies in Religion, vol. 17(2) (2001),39-55\u2014Source 1 URL: http:\/\/www.patrologia-lib.ru\/apocryph\/novum\/a_paul.htm\u2014Source 1 Description: Greek text of the entire Acts of Paul, with the Acts of (Paul and) Thecla fromMendelssohn, Acta Apostolorum Apocrypha, vol. 1 (1891)\u2014Source 2 URL: http:\/\/www.earlychristianwritings.com\/text\/actspaul.html\u2014Source 2 Description: English translation of The Acts of Paul and Thecla from M. R. Jameson, TheApocryphal New Testament (1924)\u2014Source 3 URL: https:\/\/www.collectionscanada.gc.ca\/obj\/thesescanada\/vol2\/002\/NR81475.PDF\u2014Source 3 Description: English translation of The Life and Miracles of Thecla\u2014Yes\u2014Is the cultural contact competitive:Notes: Some tenets were seen as transgressive given the ways that women were empowered,as against more patriarchal ideologies that were pervasive in early Christianity and imperialcircles.Yes\u2014Is the cultural contact accommodating\/pluralistic:Notes: While some men (such as Tertullian) were antagonistic to the story of Thecla, the cultdeveloped a widespread adherence and many traveled to shrines, both men and women.Yes\u2014Is the cultural contact neutral:Field doesn't know\u2014Fitzgerald, Database of Religious History, 2022 Page 2 of 45Does the religious group have a general process\/system for assigning religious affiliation:Notes: There were varieties of responses to Thecla, and it is likely that many would not havecared one way or another.Is there violent conflict (within sample region):No\u2014Is there violent conflict (with groups outside the sample region):No\u2014Yes\u2014Assigned at birth (membership is default for this society):No\u2014Assigned by personal choice:Yes\u2014Assigned by class:No\u2014Assigned at a specific age:No\u2014Assigned by gender:Notes: While there was not a strict assignment of adherence by gender, it does appear thatwomen were especially drawn to Thecla more so than men.No\u2014Assigned by participation in a particular ritual:Notes: While specific rituals inducting a person into the veneration of Thecla was not standard,rituals inducting people into Christianity (particularly baptism) were often previously enacted.No\u2014Assigned by some other factor:No\u2014Fitzgerald, Database of Religious History, 2022 Page 3 of 45Does the religious group actively proselytize and recruit new members:Does the religion have official political supportNotes: Before either the separation of church and state or strong centralization across the RomanEmpire, shrines or statues would have been set up by municipal authorities, who may have also beenclergy. Emperor Zeno was famously a patron to Thecla after supposedly receiving a vision from her(according to Evagrius Scholasticus, Ecclesiastical History 3.8).Yes\u2014Is proselytizing mandated for religious professionals:No\u2014Is proselytizing mandated for all adherents:No\u2014Is missionary work mandated for religious professionals:No\u2014Is missionary work mandated for all adherents:No\u2014Is proselytization coercive:Notes: One may argue about the nature of proselytization (whether it can in actuality be non-coercive). While there was not an active coercive process to bring people to venerate Thecla,general pressures that brought people to any given cult practice were likely present, especiallyfor women. If women were drawn to leadership roles in the cult of Thecla because of the sameauthority being denied them elsewhere in society, that could be seen as a form of coercion(the promise of benefits).No\u2014Yes\u2014Are the priests paid by polity:No\u2014Is religious infrastructure paid for by the polity:Yes\u2014Are the head of the polity and the head of the religion the same figure:No\u2014Fitzgerald, Database of Religious History, 2022 Page 4 of 45Is there a conception of apostasy in the religious group:Notes: While apostasy was certainly a concept in wider Christianity, there would not have been anequivalent form of apostasy for the specific cult of Thecla, as people were not exclusively tied toveneration of one saint or another in an official capacity in the same way as various imperial forms ofChristianity.Size and StructureNumber of adherents of religious group within sample region (estimated population,numerical):Notes: The nature of the cult of Thecla makes it impossible to gauge the number of adherents, asidefrom that it was extremely popular. Egeria (4th century) notes of Seleukeia that there were \"very manymonastic cells\" at the church dedicated to Thecla in Seleukeia (Journey to the Holy Land, 23.4). Pietydirected towards Thecla could take the form of a pilgrimage, an offering, the building of a shrine orchurch, all of which were common in antiquity and difficult\/impossible to track precisely. For instance,when the emperor Zeno built the church to Thecla, we cannot assume that every attendee knew orcared about Thecla.Reference: Paul Bradshaw F. Egeria, Journey to the Holy Land. Brepols. isbn: 978-2-503-59281-7.Number of adherents of religious group within sample region (% of sample regionpopulation, numerical):Notes: The nature of the cult of Thecla makes it impossible to gauge the number of adherents, asidefrom that it was extremely popular. Piety directed towards Thecla could take the form of a pilgrimage,an offering, the building of a shrine or church, all of which were common in antiquity anddifficult\/impossible to track precisely. For instance, when the emperor Zeno built the church to Thecla,we cannot assume that every attendee knew or cared about Thecla.Are political officials equivalent to religious officials:No\u2014Is religious observance enforced by the polity:No\u2014Polity legal code is roughly coterminous with religious code:No\u2014Polity provides preferential economic treatment (e.g. tax, exemption)No\u2014No\u2014Field doesn't know\u2014Field doesn't know\u2014Fitzgerald, Database of Religious History, 2022 Page 5 of 45ScriptureDoes the religious group have scriptures:Scripture is a generic term used to designate revered texts that are considered particularly authoritativeand sacred relative to other texts. Strictly speaking, it refers to written texts, but there are also \u201coralscriptures\u201d (e.g. the Vedas of India).Architecture, GeographyYes\u2014Are they written:Yes\u2014Are they oral:Yes\u2014Is there a story (or a set of stories) associated with the origin of scripture:No\u2014Are the scriptures alterable:Notes: While many would have considered foundational text sacrosanct, the overwhelmingevidence from antiquity is that texts were modified quite frequently. Aside from the manyvariations of the New Testament writings, in the 2nd and 3rd centuries (before there was a\"New Testament'') many texts contended for revered status, and the Acts of Thecla wereamong them. Even still, the Acts of Thecla appears to have two endings, one that was taggedon either in addition or to replace the original ending. Furthermore, the base narrative itselfseems to have originated independently before being merged with the other texts in the Actsof Paul. The text may have been viewed as unalterable, but these changes were most likelymade by pious admirers of Thecla, not those (like Tertullian) who viewed the legend as false(On Baptism, 17).Yes\u2014Is there a codified canon of scriptures:Notes: There were certainly communities who would have had their own \"canons\" in the earlycenturies of the cult, but in the 2nd-5th centuries the Christian canon varied widely (theearliest extant account of the 27 books in the current mainstream Christian New Testament isAthanasius's festal letter [39] of 367 CE). Important texts such as the four now canonicalgospels (Mark, Matthew, Luke, John) were likely relatively stable, but other texts such as theShepherd of Hermas, Revelation, or various Acts of different apostles (such as Thecla) werecontested for centuries.No\u2014Fitzgerald, Database of Religious History, 2022 Page 6 of 45Is monumental religious architecture present:Notes: There were many shrines to Thecla across the Mediterranean, most undoubtedly lost.Are there different types of religious monumental architecture:Yes\u2014In the average settlement, what percentage of area is taken up by all religiousmonuments:Field doesn't know\u2014Size of largest single religious monument, square meters:Notes: Evagrius Scholasticus notes a large basilica to the Photo-Martyr Thecla that emperorZeno built shortly after 479 CE (Ecclesiastical History 3.8).Field doesn't know\u2014Height of largest single religious monument, meters:Field doesn't know\u2014Size of average monument, square meters:Field doesn't know\u2014Height of average monument, meters:Field doesn't know\u2014In the largest settlement, what percentage of area is taken up by all religiousmonuments:Field doesn't know\u2014Yes\u2014Tombs:Notes: Catacombs apparently dedicated to Thecla are found around the Mediterranean, suchas the 4th century catacombs of Thecla outside of Rome or the tomb in Silifke (Aya Tekla), theConvent of St. Thecla in Maaloula (Syria), or the Monastery in Lanarca (Cyprus). Syncletica, anAlexandrian follower of Thecla of the late fourth or early fifth century CE, is reported to have lefther family home and resided in a family tomb, where later followers also took up residence(Life and Activity of the Holy and Blessed Syncletica).Yes\u2014Cemeteries:Fitzgerald, Database of Religious History, 2022 Page 7 of 45Is iconography present:Notes: Cemeteries named in Thecla's honor exist on the Via Ostiense and the Via Aureliaoutside of Rome.Yes\u2014Temples:Notes: Most notably the Hagia Thecla (Aya Tekla) in Silifke, Syria. Stephen Davis suggests achurch built on the site of the Luxor temple in Thebes may have been dedicated to Thecla(Stephen Davis, The Cult of Saint Thecla, 174; cf. M. Abdul-Qader Muhammad, \u2018PreliminaryReport on the Excavations Carried Out in the Temple of Luxor, Seasons 1958\u20131959 and 1959\u20131960\u2019, Annales du service des antiquit\u00e9s de l\u2019\u00c9gypte, 60 (1968), 252\u20134, 272, pl. 30).Yes\u2014Altars:Yes\u2014Devotional markers:Notes: Various artifacts with Thecla's likeness were made such on \"clay flasks and oil lamps,engraved on bronze crosses, wooden combs, and stone reliefs, etched onto golden glassmedallions\" (Stephen Davis, The Cult of Saint Thecla, v, cf. 172-4).Yes\u2014Mass gathering point [plazas, courtyard, square. Places permanently demarcatedusing visible objects or structures]:Yes\u2014Other type of religious monumental architecture:Field doesn't know\u2014Yes\u2014Where is iconography present [select all that apply]:At home\u2014Some public spaces\u2014Are there distinct features in the religious group's iconography:Yes\u2014Eyes (stylized or not):Fitzgerald, Database of Religious History, 2022 Page 8 of 45Are there specific sites dedicated to sacred practice or considered sacred:Are pilgrimages present:No\u2014Supernatural beings (zoomorphic):No\u2014Supernatural beings (geomorphic):No\u2014Supernatural beings (anthropomorphic):No\u2014Supernatural beings (abstract symbol):No\u2014Portrayals of afterlife:No\u2014Aspects of doctrine (e.g. cross, trinity, Mithraic symbols):Yes\u2014Humans:Yes\u2014Other features of iconography:Notes: Iconography often features the scene of Thecla being thrown to wild animals,such as on a number of Menas flasks.Yes\u2014Yes\u2014Are sacred site oriented to environmental features:\"Environmental features\" refers to features in the landscape, mountains, rivers, cardinal directionsetc...Field doesn't know\u2014Fitzgerald, Database of Religious History, 2022 Page 9 of 45Notes: Pilgrimages were fairly common to various saints, and Thecla was no exception. Famously, awoman named Egeria wrote a travelogue (\"Journey to the Holy Land\") in which she recounts apilgrimage to many holy sites, the shrine of Thecla at Isauria (in modern day Konya) in the late 4thcenturyBeliefsBurial and AfterlifeIs a spirit-body distinction present:Answer \u201cno\u201d only if personhood (or consciousness) is extinguished with death of the physical body.Answering yes does not necessarily imply the existence of Cartesian mind\/body dualism, merely thatsome element of personhood (or consciousness) survives the death of the body.Notes: While not in a strict material\/immaterial or Cartesian mind\/body dualism, the soul (variouslyconstructed) existed as something distinct from the body, as was common among both Christian andnon-Christian philosophers. The debate about the resurrection of the body (vs. only the soul) waspresent from the days of Paul (cf. 1 Corinthians 15) well into the third century, beyond when The Acts of(Paul and) Thecla was written (cf. Pseudo-Justin, On the Resurrection).Reference: Stanley Stowers K. A Rereading of Romans: Justice, Jews, and Gentiles. Yale University Press.isbn: 0-300-05357-6.Belief in afterlife:Yes\u2014Yes\u2014Spirit-mind is conceived of as having qualitatively different powers or properties thanother body parts:Notes: Christians generally conceived of the \"spirit\" as a different role than the more concretebody. Inspired by Platonic investigations, Christians variously attributed different features onthe different parts of the body (including the soul and\/or spirit). Adherents to the cult of Theclawould have shared many of these views, which emphasized control of the bodily passions so asnot to make the soul too sick (see Clement of Alexandria, The Instructor).Reference: John T. Fitzgerald. Passions and Moral Progress in Greco-Roman Thought.Routledge. isbn: 9781134463015.Yes\u2014Spirit-mind is conceived of as non-material, ontologically distinct from body:No\u2014Other spirit-body relationship:Yes [specify]: The soul would have been conceived as a type of ether, following theconventional (platonic) physics of the day.\u2014Fitzgerald, Database of Religious History, 2022 Page 10 of 45Notes: The nature of the afterlife is variously described by different Christian documents, but generalliving after death is (essentially) accepted by all. In a later ending added to the Acts of (Paul and)Thecla, Thecla does not actually die, but flees attackers into a cave which closes around her.Regardless, Thecla is reported to have visited people long after her (physical) life, such as in the visionof the emperor Zeno (c. 474 CE).Yes\u2014Is the spatial location of the afterlife specified or described by the religious group:Notes: Heaven was generally described as above (cf. the ascension of Jesus to the Father inActs 1), while the place of punishment (\"Hell\") was typically described as below (cf. the pit inRevelation 9 & 17). The more philosophically minded might have viewed the afterlife outside ofspace and time (such as certain Neoplatonic thought, where both \"time\" and \"space\" wereproducts of the \"One\").Yes\u2014Afterlife in specified realm of space beyond this world:Notes: \"Earth\" is commonly distinguished from \"heaven\" (cf. Acts of Thecla 24).Apocalyptic literature often distinguished separate locations for those who were goodagainst those who were bad (cf. Apocalypse of Peter 15, where both afterlives were\"outside of this world\"). The high god is considered primarily located in Heaven (cf. Actsof Thecla 29, 43).Yes\u2014Afterlife in vaguely defined \u201cabove\u201d space:Notes: Most Christians imagined heaven as being above the Earth, as described inGenesis 1, Matthew 3, or John 3:13.Yes\u2014Afterlife in vaguely defined \u201cbelow\u201d space:Notes: Christians largely (though not unanimously) imagined the afterlife of thecondemned (the \"bad\" people) as below (cf. Revelation 9 & 17). Partially, this is a naturalextension of the Hebrew concept of Sheol (\"grave\") which we see in the Hebrew Bible(cf. Genesis 37:35). Transliterated typically as \"hades\" in the Greek versions of these texts(the Septuagint), the concept of punishment in the afterlife is extended into theChristian concept of Hell, following the spacial conception of \"below.\"Yes\u2014Afterlife in vaguely defined horizontal space:No\u2014Afterlife located in \"other\" space:No\u2014Fitzgerald, Database of Religious History, 2022 Page 11 of 45Reincarnation in this world:Are there special treatments for adherents' corpses:Are co-sacrifices present in tomb\/burial:Are grave goods present:Notes: It is difficult to determine whether the items found in tombs or on sarcophagi were grave goodsspecifically relating to Thecla (unless the name \"Thecla\" is present), and it is unclear that entombing aperson in a Thecla-oriented location necessitates any real association of the deceased with the cult. It isunlikely that all buried in the Catacombs of Thecla were pious adherents to the cult of Thecla.No\u2014Field doesn't know\u2014No\u2014Yes\u2014Personal effects:Field doesn't know\u2014Valuable items:Yes\u2014Significant wealth (e.g. gold, jade, intensely worked objects):Yes\u2014Some wealth (some valuable or useful objects interred):Notes: Various items have been found with images of Thecla, such as on ampullae inEgypt, though often paired with other figures, such as Saint Menas.Yes\u2014Other valuable\/precious items interred:Yes [specify]: Various items have been found in graves that also contained images ofThecla, though it is not likely that those items were deposited specifically because ofadherence to the cult of Thecla.\u2014Other grave goods:Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 12 of 45Are formal burials present:Notes: Catacombs of Thecla were dedicated on the Via Ostiense by Rome, and various depictions ofThecla abound, such as in El Bagawat, the necropolis near Athribis, or the example of an Egyptiangrave stele modeling the deceased (named Thecla) after the saint (Coptic Museum no. 8693)Supernatural BeingsAre supernatural beings present:Notes: Supernatural beings range from the high god, angels, to the righteous dead (such as Thecla)who all may interact in the world how they please. On the malevolent side there is the devil (Satan)and demons, who also are seen to plague humanity.Yes\u2014As cenotaphs:No\u2014In cemetery:Yes\u2014Family tomb-crypt:Notes: The Catacomb of Thecla in Rome on the Via Ostiensis may have been a family tomb ofthe entombed woman, perhaps containing the bodies of other Theclan enthusiasts.Yes\u2014Domestic (individuals interred beneath house, or in areas used for normal domesticactivities):No\u2014Other formal burial type:Field doesn't know\u2014Yes\u2014A supreme high god is present:Notes: The high god is considered to be the creator God from Genesis, the god of Abraham,who sent his son Jesus (according to Christianity) to die for the salvation of humanity. The highgod takes a personal interest in humanity, but especially the saints (like Thecla) who werebelieved to be righteous, particularly regarding sex (being a virgin).Yes\u2014The supreme high god is anthropomorphic:Fitzgerald, Database of Religious History, 2022 Page 13 of 45Notes: While generally conceived as anthropomorphic (walking, talking, cf. Genesis 3:8,Psalm 10:12, etc), some more philosophically inclined believers influenced by platonicthought began to conceive of the high god as less so.Yes\u2014The supreme high god is a sky deity:No\u2014The supreme high god is chthonic (of the underworld):No\u2014The supreme high god is fused with the monarch (king=high god):No\u2014The monarch is seen as a manifestation or emanation of the high god:No\u2014The supreme high god is a kin relation to elites:No\u2014The supreme high god has another type of loyalty-connection to elites:Yes [specify]: As with Christianity generally, the high god was often seen as beingintimately involved with the power structures of the day, particularly since Constantine.\u2014The supreme high god is unquestionably good:Yes\u2014Other feature(s) of supreme high god:Yes [specify]: Typically in Late Antiquity the Christian god was seen as trinitarian(variously conceived), with special identity-relations with Jesus, the Holy Spirit, and attimes the Church itself (as the \"body of Christ\")\u2014The supreme high god has knowledge of this world:Notes: Conceived of as the creator god (cf. Genesis 1-2), this god was believed to beomniscient of all things (cf. Matthew 5:6, Psalm 44:21, etc).Yes\u2014The supreme god's knowledge is restricted to particular domain ofhuman affairs:Fitzgerald, Database of Religious History, 2022 Page 14 of 45No\u2014The supreme high god's knowledge is restricted to (a) specific area(s)within the sample region:No\u2014The supreme high god's knowledge is unrestricted within the sampleregion:Yes\u2014The supreme high god's knowledge is unrestricted outside of sampleregion:Yes\u2014The supreme high god can see you everywhere normally visible (inpublic):Notes: The high god is believed to be able to see the whole world (cf. Job 28:24).Yes\u2014The supreme high god can see you everywhere (in the dark, at home):Notes: The high god can see both private things and internal\/emotional things(cf. Matthew 6).Yes\u2014The supreme high god can see inside heart\/mind (hidden motives):Notes: The high god sees all (cf. Matthew 6, Acts of Thecla 24).Yes\u2014The supreme high god knows your basic character (personal essence):Notes: The high god knows everything about every human being, inside andout (cf. Genesis 6:5). This god can even change people to his will (cf. Exodus 4:21,where this god determines how a ruler will feel).Yes\u2014The supreme high god knows what will happen to you, what you will do(future sight):Notes: Variously debated throughout history, the high god's knowledge hastypically included future events (cf. Romans 8:28-30, Mark 13:32, etc).Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 15 of 45The supreme high god has other knowledge of this world:Yes [specify]: Everything there is to know is assumed to be known by theChristian god.\u2014The supreme high god has deliberate causal efficacy in the world:Notes: The high god can act directly in events, such as protecting (Acts of Thecla 34), ordestroying (Genesis 7-8).Yes\u2014The supreme high god can reward:Notes: The high god rewards those who are righteous (by Christian standards,cf. Matthew 6:3-4, Acts of Thecla 5-6).Yes\u2014The supreme high god can punish:Notes: The high god punishes those deemed unrighteous (cf. Matthew 25:31-46, 2 Thessalonians 1:9).Yes\u2014The supreme high god has indirect causal efficacy in the world:Notes: The high god can act through agents, such as speaking through prophets(Isaiah, Amos, etc) or enabling miraculous abilities (the plagues of Egypt in Exodusthrough Moses).Yes\u2014The supreme high god exhibits positive emotion:Notes: The high god expresses pleasure in the world (Genesis 1), in Jesus (Mark 1:11), andalso in righteous people (Acts of Thecla 5).Yes\u2014The supreme high god exhibits negative emotion:Notes: The high god expresses displeasure at unrighteousness, often precedingpunishment (Genesis 6:5-7, Hebrews 4:3). Much has been imagined regarding thisgod's wrath (Romans 1:18, Revelation 14).Yes\u2014The supreme high god possesses hunger:No\u2014Is it permissible to worship supernatural beings other than the high god:Fitzgerald, Database of Religious History, 2022 Page 16 of 45Notes: Various forms of Christianity go about this differently, though much of thisdepends on the semantics of \"worship\" and the trinitarian nature of the Christian deity,which is still debated today.No\u2014The supreme high god possesses\/exhibits some other feature:Yes [specify]: The degree to which the Christian god has been described as physical,spiritual, or other, varies widely in antiquity, particularly as neoplatonic ideologiesbecame strongly influential among the intellectuals of the early Catholic Church.\u2014The supreme high god communicates with the living:Notes: Generally Christianity believed that God communicated directly with people,particular the prophets (appearing to Moses in the burning bush [Exodus 3], orspeaking through a number of prophets [Isaiah, Amos, Hosea, etc]).Yes\u2014In waking, everyday life:Notes: This has always been subject of debate among Christians, as what itmeans to \"communicate\" has been variously defined.Yes\u2014In dreams:Yes\u2014In trance possession:Yes\u2014Through divination practices:Yes\u2014Only through religious specialists:No\u2014Only through monarchNo\u2014Other form of communication with living:Yes [specify]: Visions are common, and many Christians saw their godcommunicating through select texts (\"Scripture\"), along with the claim of\u2014Fitzgerald, Database of Religious History, 2022 Page 17 of 45incarnation (Jesus).Previously human spirits are present:Notes: Not all human spirits are assumed to be present, but at least special people are believedto occasionally show up, such as Thecla herself to emperor Zeno (Evagrius, EcclesiasticalHistory 3.8) or the many recorded miracles of the (deceased) Thecla in The Life and Miracles ofSaint Thecla.Reference: Evagrius (Scholasticus), Evagrius Scholasticus, \u00c9vagre le Scolastique. TheEcclesiastical History of Evagrius Scholasticus. Liverpool University Press. isbn: 9780853236054.Yes\u2014Human spirits can be seen:Notes: Thecla was believed to appear to people after her death, such as to emperorZeno in the 5th century (Evagrius, Ecclesiastical History 3.8).Yes\u2014Human spirits can be physically felt:Yes\u2014Previously human spirits have knowledge of this world:Notes: Visions of Thecla have been reported, along with miracles and predicting thefuture (famously the prediction of emperor Zeno's victory).Yes\u2014Human spirits' knowledge restricted to particular domain of humanaffairs:No\u2014Human spirits' knowledge restricted to (a) specific area(s) within thesample region:No\u2014Human spirits' knowledge unrestricted within the sample region:No\u2014Human spirits' knowledge unrestricted outside of sample region:No\u2014Human spirits can see you everywhere normally visible (in public):Fitzgerald, Database of Religious History, 2022 Page 18 of 45Yes\u2014Human spirits can see you everywhere (in the dark, at home):Yes\u2014Human spirit's can see inside heart\/mind (hidden motives):Yes\u2014Human spirits know your basic character (personal essence):Yes\u2014Human spirits know what will happen to you, what you will do (futuresight):Yes\u2014Human spirits have other form(s) of knowledge regarding this world:Yes [specify]: Visions of Saints (Thecla included) know as much as is needed toknow for them to do what is described by accounts\u2014Human spirits have deliberate causal efficacy in the world:Notes: Thecla performing miracles \"in-person\" after her death is claimed by Pseudo-Basil in the Life and Miracles of Saint Thecla. For example, Miracle 15 describes Theclaappearing on a ship during a storm and \"she grasped the rigging, pulled the cables,hoisted the canvas and rebuked the storm,\" then Thecla \"set the ship upright, andanchored it.\"Reference: Linda Honey Ann. Thekla: Text and Context with a First English Translationof the Miracles (PhD dissertation). University of Calgary.Yes\u2014Human spirits can reward:Yes\u2014Human spirits can punish:Yes\u2014Human spirits have indirect causal efficacy in the world:Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 19 of 45Human spirits have memory of life:Yes\u2014Human spirits exhibit positive emotion:Yes\u2014Human spirits exhibit negative emotion:Yes\u2014Human spirits communicate with the living:Notes: Thecla was believed to communicate to people after her death, such as toemperor Zeno in the 5th century (Evagrius, Ecclesiastical History 3.8).Yes\u2014In waking, everyday life:Yes\u2014In dreams:Yes\u2014In trance possession:Yes\u2014Through divination processes:Yes\u2014Only through specialists:No\u2014Only through monarch:No\u2014Communicate with living through other means:No\u2014Non-human supernatural beings are present:Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 20 of 45Notes: Angels are commonly believed to exist in Christianity, and this applies to the cult ofThecla as well (Acts of Thecla 5).These supernatural beings can be seen:Yes\u2014These supernatural beings can be physically felt:Yes\u2014Non-human supernatural beings have knowledge of this world:Yes\u2014Non-human supernatural beings have knowledge restricted toparticular domain of human affairs:No\u2014Non-human supernatural beings have knowledge restricted to (a)specific area(s) within the sample region:No\u2014Non-human supernatural beings have knowledge unrestricted withinthe sample region:Yes\u2014Non-human supernatural beings have knowledge unrestricted outsideof sample region:Yes\u2014Non-human supernatural beings can see you everywhere normallyvisible (in public):Yes\u2014Non-human supernatural beings can see you everywhere (in the dark, athome):Yes\u2014Non-human supernatural beings can see inside heart\/mind (hiddenmotives):Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 21 of 45Non-human supernatural beings knows your basic character (personalessence):Yes\u2014Non-human supernatural beings know what will happen to you, whatyou will do (future sight):Yes\u2014Non-human supernatural begins have other knowledge of this world:Yes [specify]: Angels, God (and other trinitarian identities), and saints areessentially omniscient as required by the narrative being told.\u2014Non-human supernatural beings have deliberate causal efficacy in the world:Notes: Angels and demons are often considered affecting the world, either in the past(Genesis 6) or the future (Revelation).Yes\u2014These supernatural beings can reward:Yes\u2014These supernatural beings can punish:Yes\u2014These supernatural beings have indirect causal efficacy in the world:Notes: Angels are thought to influence human actions in history (Genesis 16, 19,Matthew 1-2, etc).Yes\u2014These supernatural beings exhibit positive emotion:Yes\u2014These supernatural beings exhibit negative emotion:Yes\u2014These supernatural beings possess hunger:No\u2014These supernatural beings possess\/exhibit some other feature:Fitzgerald, Database of Religious History, 2022 Page 22 of 45Supernatural MonitoringIs supernatural monitoring present:This refers to surveillance by supernatural beings of humans\u2019 behaviour and\/or thought particularly as itrelates to social norms or potential norm violations.Notes: The high god is conceived of as watching all behavior and thoughts, and the cult of Thecla likelyprioritized physical\/sexual purity more than others (Acts of Thecla 5-6).No\u2014Does the religious group possess a variety of supernatural beings:Yes\u2014Organized by kinship based on a family model:Notes: While the Christian supernatural beings are not based on a family in the senseof traditional Greek mythology, various attributions of familial identity are applied,particularly with Jesus as the son of God, or at times angels being the sons of God.No\u2014Organized hierarchically:Yes\u2014Power of beings is domain specific:No\u2014Other organization for pantheon:Yes [specify]: While the highest deity is all-powerful, the Trinity (as it developed) wasessentially a unity (of sorts), while angels occupied a subordinate role (typicallymessengers), and saints like Thecla were in Heaven, but active on Earth in visions,apparitions, or other visitations in order to help or guide people.\u2014Yes\u2014There is supernatural monitoring of prosocial norm adherence in particular:Prosocial norms are norms that enhance cooperation among members of the group, includingobviously \u201cmoral\u201d or \u201cethical\u201d norms, but also extending to norms concerning honouring contractsand oaths, providing hospitality, coming to mutual aid in emergencies, etc.Yes\u2014Supernatural beings care about taboos:Fitzgerald, Database of Religious History, 2022 Page 23 of 45Yes\u2014Food:No\u2014Sacred space(s):Yes\u2014Sacred object(s):Yes\u2014Supernatural beings care about other:No\u2014Supernatural beings care about murder of coreligionists:Yes\u2014Supernatural beings care about murder of members of other religions:Yes\u2014Supernatural beings care about murder of members of other polities:Yes\u2014Supernatural beings care about sex:Yes\u2014Adultery:Yes\u2014Incest:Yes\u2014Other sexual practices:Yes [specify]: Christianity generally has always cared about sexual practice, but the Cultof Thecla would have prioritized virginity (particularly for women) most.\u2014Fitzgerald, Database of Religious History, 2022 Page 24 of 45Supernatural beings care about lying:Yes\u2014Supernatural beings care about honouring oaths:Yes\u2014Supernatural beings care about laziness:Yes\u2014Supernatural beings care about sorcery:Yes\u2014Supernatural beings care about non-lethal fighting:Yes\u2014Supernatural beings care about shirking risk:No\u2014Supernatural beings care about disrespecting elders:Yes\u2014Supernatural beings care about gossiping:No\u2014Supernatural beings care about property crimes:Yes\u2014Supernatural beings care about proper ritual observance:Yes\u2014Supernatural beings care about performance of rituals:Yes\u2014Supernatural beings care about conversion of non-religionists:Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 25 of 45Do supernatural beings mete out punishment:Notes: Punishment is generally believed to occur in the afterlife, but various punishments may occur inthis world (as is expressed many places in the New Testament and the Christian Bible as a whole).Supernatural beings care about economic fairness:Yes\u2014Supernatural beings care about personal hygiene:Yes\u2014Supernatural beings care about other:Yes [specify]: The Cult of Thecla would have cared variously about what they perceived to bedivine ordinances as interpreted from various Christian and Jewish texts.\u2014Yes\u2014Is the cause or agent of supernatural punishment known:Notes: The cause of punishment for Christians was generally viewed as either 1) not being aChristian or 2) being a bad Christian. When non-Christians die, they would be sent to Hellwhere various Christians have hypothesized differing punishments such as fire, totaldestruction (cf. Matthew 10:28), or torments customized to individual sins (such as in theApocalypse of Peter).Yes\u2014Done only by high god:Notes: While the high god makes the judgment call on whether someone is punished,this high god is not seen as being delivered by this same high god. Punishments maybe delivered before death, however, but sometimes meted out by angels or demons.No\u2014Done by many supernatural beings:Yes\u2014Done through impersonal cause-effect principle:No\u2014Done by other entities or through other means [specify]Notes: Any positive or negative event in this life can be attributed to the divine plan,either as reward or punishment for actions.Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 26 of 45Is the reason for supernatural punishment known:Yes\u2014Done to enforce religious ritual-devotional adherence:Yes\u2014Done to enforce group norms:Yes\u2014Done to inhibit selfishness:Yes\u2014Done randomly:No\u2014Other [specify]No\u2014Supernatural punishments are meted out in the afterlife:Yes\u2014Supernatural punishments in the afterlife are highly emphasized by thereligious group:Yes\u2014Punishment in the afterlife consists of mild sensory displeasure:Yes\u2014Punishment in the afterlife consists of extreme sensory displeasure:Yes\u2014Punishment in the afterlife consists of reincarnation as an inferior life form:No\u2014Punishment in the afterlife consists of reincarnation in an inferior realm:No\u2014Fitzgerald, Database of Religious History, 2022 Page 27 of 45Other [specify]No\u2014Supernatural punishments are meted out in this lifetime:Yes\u2014Supernatural punishments in this life are highly emphasized by the religiousgroup:No\u2014Punishment in this life consists of bad luck:No\u2014Punishment in this life consists of political failure:Yes\u2014Punishment in this life consists of defeat in battle:Yes\u2014Punishment in this life consists of crop failure or bad weather:Yes\u2014Punishment in this life consists of disaster on journeys.Yes\u2014Punishment in this life consists of mild sensory displeasure:Yes\u2014Punishment in this life consists of extreme sensory displeasure:Yes\u2014Punishment in this life consists of sickness or illness:Yes\u2014Punishment in this life consists of impaired reproduction:Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 28 of 45Do supernatural beings bestow rewards:Notes: Various rewards are bestowed on righteous people by God, Jesus, angels, or even Thecla. Forexample, as recorded in Miracle 41 of the 5th century Life and Miracles of Saint Thecla (Pseudo-Basil),the narrator was healed of an ear infection by the (deceased) Thecla, \"since [Thecla] knows how toreturn very generous <recompense>.\"Reference: Linda Honey Ann. Thekla: Text and Context with a First English Translation of the Miracles(PhD diss). University of Calgary.Punishment in this life consists of bad luck visited on descendants:No\u2014Other [specify]No\u2014Yes\u2014Is the cause\/purpose of supernatural rewards known:Yes\u2014Done only by high god:Yes\u2014Done by many supernatural beings:Notes: The extent to which dead saints give rewards varied, but they were generallyseen as able to affect one's life.Yes\u2014Done through impersonal cause-effect principle:No\u2014Done to enforce religious ritual-devotional adherence:Yes\u2014Done to enforce group norms:Yes\u2014Done to inhibit selfishness\u0000:Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 29 of 45Done randomly:No\u2014Supernatural rewards are bestowed out in the afterlife:Yes\u2014Supernatural rewards in the afterlife are highly emphasized by the religiousgroup:Yes\u2014Reward in the afterlife consists of mild sensory pleasure:Yes\u2014Reward in the afterlife consists of extreme sensory pleasure:Yes\u2014Reward in the afterlife consists of eternal happiness:Yes\u2014Reward in the afterlife consists of reincarnation as a superior life form:No\u2014Reward in the afterlife consists of reincarnation in a superior realm:No\u2014Other [specify]No\u2014Supernatural rewards are bestowed out in this lifetime:Yes\u2014Supernatural rewards in this life are highly emphasized by the religious group:No\u2014Reward in this life consists of good luck:No\u2014Fitzgerald, Database of Religious History, 2022 Page 30 of 45Messianism\/EschatologyAre messianic beliefs present:Reward in this life consists of political success or power:Yes\u2014Reward in this life consists of success in battle:Yes\u2014Reward in this life consists of peace or social stability:Yes\u2014Reward in this life consists of healthy crops or good weather:Yes\u2014Reward in this life consists of success on journeys:Yes\u2014Reward in this life consists of mild sensory pleasure:No\u2014Reward in this life consists of extreme sensory pleasure:No\u2014Reward in this life consists of enhanced health:Yes\u2014Reward in this life consists of enhanced reproductive success:No\u2014Reward in this life consists of fortune visited on descendants:No\u2014Other [specify]No\u2014Fitzgerald, Database of Religious History, 2022 Page 31 of 45Notes: Jesus is believed to be the messiah in Christianity, as attested in most New Testament texts.Is an eschatology present:Yes\u2014Is the messiah's whereabouts or time of coming known?Notes: God the father is believed to know when the messiah will return, but humans are not(Mark 13:32, Matthew 24:36).No\u2014Is the messiah's purpose known:Notes: Christians have widely debated the means and methods of accomplishing this, Jesus isgenerally seen as allowing the salvation of humanity.Yes\u2014Messiah is a political figure who restores political rule:Notes: While the Jewish concept of the Messiah was often conceived of as a politicalwarrior-king type (such as Simon bar Kokhba in the second century), Jesus was notgenerally considered a political figure, as he was crucified by the imperial authorities.No\u2014Messiah is a priestly figure who restores religious traditions:Notes: While the book of Hebrews seems to apply a priestly role to Jesus, he wasn'tgenerally considered restoring anything, but rather ushering in a new age of salvationfor humanity.No\u2014Other purpose:Yes [specify]: The Christian messiah (Jesus) was also seen as an embodiment (of somekind) of the high god, and would return in judgment upon the whole world, generallyseen as destroying all non-believers and establishing a new kingdom of god.\u2014Yes\u2014Eschaton in this lifetime:Notes: Many Christians at all times have believed their generation would see the eschaton.No\u2014Eschaton at specified time in future:Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 32 of 45Notes: Specified by the high god, but not known to adherents.Eschaton at unspecified time in near future:No\u2014Eschaton at unspecified time in distant future:No\u2014Eschaton at some other time:No\u2014Adherents need to perform specific tasks to bring about World's end:No\u2014Divine judgment event:Yes\u2014Restoration of the world:Yes\u2014Start of a new temporal cycle:No\u2014Establishment of a new political system:Yes\u2014Establishment of a new religious system:No\u2014Will anyone survive the eschaton:Yes\u2014All religious in-group members will survive the eschaton:No\u2014A subset of religion in-group members will survive the eschaton:Fitzgerald, Database of Religious History, 2022 Page 33 of 45Norms and Moral RealismAre general social norms prescribed by the religious group:Notes: While generally following basic Christian ideologies of morality, the cult of Thecla prizedvirginity, chastity, and reverence to the saint(s). The Acts of (Paul and) Thecla prizes virginity above allelse (cf. chapters 5 and 6 especially).Is there a conventional vs. moral distinction in the religious group:Notes: Christianity was approached differently in antiquity depending on whether the powers that bewere advocating a Christian moral agenda. Before Constantine (4th century), Christians would havejuxtaposed their \"higher\" morality against that of \"the world\" (cf. John 15:19, Romans 12:2, 1 Corinthians1). Thecla herself was supposedly rejecting the conventions of her town (getting married) in order tofollow Paul's preaching about virginity (Acts of [Paul and] Thecla 10).Notes: While all \"Christians\" would survive, there is a tradition that some Christianswould be \"false,\" so only the \"true\" Christians would survive (cf. Matthew 7:21).Yes\u2014All members of the sample region will survive the eschaton:No\u2014Everyone in the world will survive the eschaton:No\u2014Other survival condition:No\u2014Yes\u2014Yes\u2014What is the nature of this distinction:Present and clear\u2014Are specifically moral norms prescribed by the religious group:Yes\u2014Specifically moral norms are implicitly linked to vague metaphysical concepts:Yes\u2014Specifically moral norms are explicitly linked to vague metaphysical entities:Fitzgerald, Database of Religious History, 2022 Page 34 of 45PracticesMembership Costs and PracticesDoes membership in this religious group require celibacy (full sexual abstinence):Notes: While highly prized, and many people used Thecla as an example of pure Christianvirginity\/chastity, it was not a requirement.Does membership in this religious group require constraints on sexual activity (partial sexualabstinence):Notes: While complete sexual abstinence was not required, it was highly respected.Yes\u2014Specifically moral norms are linked to impersonal cosmic order (e.g. karma):No\u2014Specifically moral norms are linked in some way to an anthropomorphicbeing:Yes\u2014Specifically moral norms are linked explicitly to commands ofanthropomorphic being:Yes\u2014Specifically moral norms are have no special connection to metaphysical:No\u2014Moral norms apply to:Notes: While the general Christian moral norms would have applied (whatever those may havebeen at the time), adherents to the cult of Thecla elevated women's roles in the moralcommunity, emphasizing virginity and martyrdom (the former being more expected than thelatter).All individuals within society (excepting slaves, aliens)\u2014All individuals within society\u2014All individuals (any time period)\u2014No\u2014Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 35 of 45Does membership in this religious group require castration:Does membership in this religious group require fasting:Does membership in this religious group require forgone food opportunities (taboos ondesired foods):Does membership in this religious group require permanent scarring or painful bodilyalterations:Does membership in this religious group require painful physical positions or transitorypainful wounds:Does membership in this religious group require sacrifice of adults:\"Adults\" here referring to an emic or indigenous category; if that category is different from the popularWestern definition of a human who is 18-years-old or older and who is legally responsible for his\/heractions, then please specify that difference in the Comments\/Sources: box below.Monogamy (males):Yes\u2014Monogamy (females):Yes\u2014Other sexual constraints (males):Notes: As with most forms of Christianity, various sexual acts were prohibited (such ashomosexual acts, bestiality, incest, and other forms of sex that violated ancient cultural norms).Yes\u2014Other sexual constraints (females):Notes: While women's sexuality was generally less nuanced in antiquity, a woman would havebeen expected either to remain a virgin or to marry and have children (with a man).Yes\u2014No\u2014No\u2014No\u2014No\u2014No\u2014No\u2014Fitzgerald, Database of Religious History, 2022 Page 36 of 45Does membership in this religious group require sacrifice of children:\"Children\" here referring to an emic or indigenous category; if that category is different from the popularWestern definition, please specify that different in the Comments\/Sources: box below.Does membership in this religious group require self-sacrifice (suicide):Does membership in this religious group require sacrifice of property\/valuable items:Notes: Various items, either monetary donations or other, were offered at shrines. This would not havebeen technically required, but is more of a de facto reality of cult participants, depending on ability.Does membership in this religious group require sacrifice of time (e.g., attendance atmeetings or services, regular prayer, etc.):Does membership in this religious group require physical risk taking:Does membership in this religious group require accepting ethical precepts:Does membership in this religious group require marginalization by out-group members:No\u2014No\u2014Yes\u2014To other in-group members:No\u2014To out-groups:No\u2014Destroyed:No\u2014Other:No\u2014Yes\u2014No\u2014Yes\u2014No\u2014Fitzgerald, Database of Religious History, 2022 Page 37 of 45Does membership in this religious group require participation in small-scale rituals (private,household):Notes: While particular small-scale rituals were not enforced, they are likely to have occurred in mosthouseholds, particularly of those holding a special veneration to one particular saint or another.Does membership in this religious group require participation in large-scale rituals:I.e. involving two or more households; includes large-scale \u201cceremonies\u201d and \u201cfestivals.\u201dNotes: While large-scale rituals would not have been required, our ability to gauge who was and wasnot a participant in the cult of Thecla is largely gauged on our observances of rituals, particularlypilgrimages.Are extra-ritual in-group markers present:E.g. special changes to appearance such as circumcision, tattoos, scarification, etc.Does the group employ fictive kinship terminology:Society and InstitutionsLevels of Social ComplexityThe society to which the religious group belongs is best characterized as (please chooseone):Notes: The cult was one of voluntary participation, with varying levels of adherence throughout theMediterranean. Some locations, such as Seleucia, were far more observant than others.No\u2014No\u2014No\u2014Yes\u2014Fictive kinship terminology universal:No\u2014Fictive kinship terminology widespread:Yes\u2014Fictive kinship terminology employed but uncommon:No\u2014Other [specify in comments]\u2014Fitzgerald, Database of Religious History, 2022 Page 38 of 45WelfareDoes the religious group in question provide institutionalized famine relief:Notes: While not necessarily institutional or universal, shrines of Thecla would provide shelter,especially to those making a pilgrimage to it, which includes providing food to weary travelers.Is famine relief available to the group's adherents through an institution(s) other than thereligious group in question:Notes: Various charities, which may or may not be cult-specific (or even Christian) were commonenough in antiquity. See Peter Brown, Power and Persuasion in Late Antiquity.Does the religious group in question provide institutionalized poverty relief:Notes: While giving to the poor, either in forms of shelter or food, there was not a strict institutionalizedeffort to relieve poverty; poverty was a state assumed. The Acts of Thecla does record Thecla herself asgiving her inheritance to the poor (chapter 41).Is poverty relief available to the group's adherents through an institution(s) other than thereligious group in question:Notes: Various charities, which may or may not be cult-specific (or even Christian) were commonenough in antiquity. See Peter Brown, Power and Persuasion in Late Antiquity.Does the religious group in question provide institutionalized care for the elderly and infirm:Notes: Various charitable acts were part of most cult systems. See Peter Brown, Power and Persuasionin Late Antiquity.Is institutionalized care for the elderly and infirm available to the group's adherents throughan institution(s) other than the religious group in question:Notes: Various charities, which may or may not be cult-specific (or even Christian) were commonenough in antiquity. See Peter Brown, Power and Persuasion in Late Antiquity.EducationDoes the religious group provide formal education to its adherents:No\u2014Yes\u2014No\u2014Yes\u2014No\u2014Yes\u2014No\u2014Fitzgerald, Database of Religious History, 2022 Page 39 of 45Is formal education available to the group\u2019s adherents through an institution(s) other thanthe religious group:BureaucracyDo the group\u2019s adherents interact with a formal bureaucracy within their group:Notes: While the official nature of Thecla shrines vary by location, adherents would be expected torespect local authorities (under Roman law), or even specific temple authorities, such as in Mareotis (ifnot within the temple to Menas itself; see Stephen J. Davis, The Cult of Saint Thecla, 126-133).Do the group\u2019s adherents interact with other institutional bureaucracies:Public WorksDoes the religious group in question provide public food storage:Is public food storage provided to the group\u2019s adherents by an institution(s) other than thereligious group in question:Notes: A variety of donors can contribute food to a cult with varying levels of involvement with the cultitself.Does the religious group in question provide water management (irrigation, flood control):Is water management provided to the group\u2019s adherents by an institution(s) other than thereligious group in question:Notes: The ancient Roman Empire is famous for instituting water systems across its empire.Yes\u2014Is extra-religious education open to both males and females:Notes: While women could certainly be educated, the same opportunities were not availableto them (particularly politically or through the Church).Yes\u2014Yes\u2014Yes\u2014Yes\u2014Yes\u2014No\u2014Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 40 of 45Does the religious group in question provide transportation infrastructure:Is transportation infrastructure provided for the group\u2019s adherents by an institution(s) otherthan the religious group in question:Notes: The Roman Empire established many roads throughout the the Mediterranean.TaxationDoes the religious group in question levy taxes or tithes:Notes: While not required, offerings were somewhat de facto what tied someone to the cult, if onecould afford it.Are taxes levied on the group\u2019s adherents by an institution(s) other than the religious group inquestion:Notes: Adherents in the Mediterranean would largely have been subject to Roman law, whichincluded taxes.EnforcementDoes the religious group in question provide an institutionalized police force:Notes: Temple guards were common, though they weren't a \"police force\" as such.Do the group\u2019s adherents interact with an institutionalized police force provided by aninstitution(s) other than the religious group in question:Notes: General protection by the local forces would have been common, whether attached to the cultof Thecla specifically or not (geographically varied).Does the religious group in question provide institutionalized judges:Do the group\u2019s adherents interact with an institutionalized judicial system provided by an aninstitution(s) other than the religious group in question:Notes: Adherents in the Mediterranean would largely have been subject to Roman law.No\u2014Yes\u2014No\u2014Yes\u2014No\u2014Yes\u2014No\u2014Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 41 of 45Does the religious group in question enforce institutionalized punishment:Are the group\u2019s adherents subject to institutionalized punishment enforced by aninstitution(s) other than the religious group in question:Notes: Adherents in the Mediterranean would largely have been subject to Roman law.Does the religious group in question have a formal legal code:Are the group\u2019s adherents subject to a formal legal code provided by institution(s) other thanthe religious group in question:Notes: Adherents in the Mediterranean would largely have been subject to Roman law.WarfareDoes religious group in question possess an institutionalized military:No\u2014Yes\u2014Do the institutionalized punishments include execution:Yes\u2014Do the institutionalized punishments include exile:Notes: Exile was common, especially during the times of Christological controversies. Thesewere often in Egypt, particularly the Kharga and Dakhla Oases. \"Rogue\" Christians being sentinto exile fueled the rise of Christian settlements in Egypt, particularly those which may nothave been strictly adherent to Catholic Orthodoxy.Yes\u2014Do the institutionalized punishments include corporal punishments:Yes\u2014Do the institutionalized punishments include ostracism:No\u2014Do the institutionalized punishments include seizure of property:Yes\u2014No\u2014Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 42 of 45Do the group\u2019s adherents participate in an institutionalized military provided byinstitution(s) other than the religious group in question:Notes: While not as popular among the military as the cult of Mithras (in the early centuries), soldierswould not have been banned from adherence to the cult of Thecla, however rare.Are the group\u2019s adherents protected by or subject to an institutionalized military providedby an institution(s) other than the religious group in question:Notes: Generally speaking the imperial Roman army, along with local military factions, wereresponsible for the security of temples and shrines, even if only as general peacekeepers.Written LanguageDoes the religious group in question possess its own distinct written language:Is a non-religion-specific written language available to the group\u2019s adherents through aninstitution(s) other than the religious group in question:Notes: Greek, Coptic, and Syriac would have been primary languages of these early communities,subject to local customs. For those who could afford tutors, literacy would have been part of a regularpedagogical course. Otherwise, illiteracy is the working assumption for the vast majority of adherents.Is a non-religion-specific written language used by the group\u2019s adherents through aninstitution(s) other than the religious group in question:Notes: The foundational text of the cult, the Acts of (Paul and) Thecla, was written in Greek. The entireNew Testament, including the letters of Paul and Acts of the Apostles on which the Acts of (Paul and)Thecla was based, were also written in Greek. The more educated of cult leaders would have knownand utilized these texts in constructing the narratives of Thecla.CalendarDoes the religious group in question possess a formal calendar:Notes: Christians would have followed the general Christian calendar as it existed at the time(essentially the Roman calendar), with Thecla's feast day recognized as September 23 in the East bythe time of Bede's Martyrology (8th century).No\u2014Yes\u2014Yes\u2014No\u2014Yes\u2014Yes\u2014Yes\u2014Fitzgerald, Database of Religious History, 2022 Page 43 of 45Is a formal calendar provided for the group\u2019s adherents by an institution(s) other than thereligious group in question:Food ProductionDoes the religious group in question provide food for themselves:Is food provided to the group\u2019s adherents by an institution(s) other than the religious groupin question:BibliographyGeneral ReferencesReference: Scott Johnson Fitzgerald. The Life and Miracles of Thekla: A Literary Study. Center for HellenicStudies, Harvard University Press. isbn: 0-674-01961-X.Reference: Peter Brown. Power and Persuasion in Late Antiquity: Towards a Christian Empire. Universityof Wisconsin Press. isbn: 0-299-13340-0.Reference: Stephen J. Davis, Professor of Religious Studies History and Near Eastern Languages andCivilizations Stephen J Davis, Stephen T. Davis. The Cult of Saint Thecla. Oxford University Press. isbn:9780198270195.Reference: Edward N. Brown. The Passion of Thecla. Crystal Sea Books. isbn: 9781733827188.Yes\u2014Yes\u2014Please characterize the forms\/level of food production [choose all that apply]:Notes: Most food would have been provided through donations and benefactions.Pastoralism\u2014Small-scale agriculture \/ horticultural gardens or orchards\u2014Yes\u2014Please characterize the forms\/levels of food production [choose all that apply]:Notes: Rich benefactors donated to the sustenance of the cult; the degree to which thesebenefactors were adherents to the cult itself or desiring status bolstering through suchbenefactions remains an open question.Gathering\u2014Patoralism\u2014Small-scale agriculture \/ horticultural gardens or orchards\u2014Large-scale agriculture (e.g., monocropping, organized irrigation systems)\u2014Fitzgerald, Database of Religious History, 2022 Page 44 of 45Reference: Joseph B. Lumpkin. Paul and Thecla. Fifth Estate Publishing. isbn: 9781936533510.Reference: Jan N. Bremmer. The Apocryphal Acts of Paul and Thecla. Peeters Publishers. isbn:9789039001523.Reference: McLarty JD. Thecla's Devotion. ISD LLC. isbn: 9780227905753.Reference: Ghazzal Dabiri, Flavia Ruani. Thecla and Medieval Sainthood. Cambridge University Press. isbn:9781316519219.Reference: Rosie Andrious. Saint Thecla. Bloomsbury Publishing. isbn: 9780567691774.Reference: Caroline Vander Stichele, Todd Penner. Contextualizing Gender in Early Christian Discourse.A&C Black. isbn: 9780567030368.Reference: Jeremy W. Barrier. The Acts of Paul and Thecla. Mohr Siebeck. isbn: 9783161499982.Reference: Amy-Jill Levine, Maria Mayo Robbins. A Feminist Companion to the New TestamentApocrypha. A&C Black. isbn: 9780826466877.Entry\/Answer ReferencesReference: John T. Fitzgerald. Passions and Moral Progress in Greco-Roman Thought. Routledge. isbn:9781134463015.Reference: Stanley Stowers K. A Rereading of Romans: Justice, Jews, and Gentiles. Yale University Press.isbn: 0-300-05357-6.Reference: Paul Bradshaw F. Egeria, Journey to the Holy Land. Brepols. isbn: 978-2-503-59281-7.Reference: Evagrius (Scholasticus), Evagrius Scholasticus, \u00c9vagre le Scolastique. The Ecclesiastical Historyof Evagrius Scholasticus. Liverpool University Press. isbn: 9780853236054.Reference: Linda Honey Ann. Thekla: Text and Context with a First English Translation of the Miracles(PhD diss). University of Calgary.Reference: Linda Honey Ann. Thekla: Text and Context with a First English Translation of the Miracles(PhD dissertation). University of Calgary.Fitzgerald, Database of Religious History, 2022 Page 45 of 45","attrs":{"lang":"en","ns":"http:\/\/www.w3.org\/2009\/08\/skos-reference\/skos.html#note","classmap":"oc:AnnotationContainer"},"iri":"http:\/\/www.w3.org\/2009\/08\/skos-reference\/skos.html#note","explain":"Simple Knowledge Organisation System; Notes are used to provide information relating to SKOS concepts. 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