Chronology of events in world history. III-I centuries BC. German Wars: Crisis of the 3rd Century History of the 3rd Century

Eschatology, millenarianism, Adventism: history and modernity Grigorenko A Yu

§3. Doctrine of the Second Coming in II – III centuries ad

§3. The doctrine of the second coming in the 2nd – 3rd centuries AD

Subsequent generations of Christian chiliasts, in turn, tried to substantiate their hopes for the imminent coming of the Savior and the onset of His earthly thousand-year kingdom not only with the help of a literal interpretation of the Old Testament promises (Gen. 13:14-17; 15:18,27-29), prophetic visions of Isaiah , Jeremiah, Ezekiel, Daniel, but also through the promises of Jesus himself, recorded by his contemporaries and disciples - the apostles Paul, Peter, Matthew, John.

One of the main and most famous representatives of Christian chiliasm of the first, apostolic century AD was Bishop Papias of Hieropolis. Many researchers consider him the “father” and first disseminator of chiliastic ideas and sentiments in the Christian world. Unfortunately, the works of this thinker have not reached us and we can judge his views only by evidence reported by such Christian writers as the historian of the ancient church Eusebius and Bishop Irenaeus of Lyons.126

According to the testimony of St. Irenaeus, Bishop of Lyons, Papias passionately awaited the second coming, believing that “the days will come when grape trees will grow, and on each there will be 10,000 vines, on each vine there will be 10,000 branches, on each branch there will be 10,000 twigs, on each twig 10,000 brushes and on each brush 10,000 berries and each squeezed berry will give twenty-five meters of wine, and when one of the saints takes up the brush, another will cry out to him: “I am the best brush, take me, bless the Lord through me.” " Likewise, a grain of wheat will produce 10,000 ears, and each ear will have 10,000 grains, and each grain will yield 10 pounds of pure flour. Other fruitful trees, hay and grass will produce in accordance with this measure, and all animals, using the food received from the earth, will be peaceful and in harmony with each other and in perfect submission to people.”127

Many researchers believe that the fantastic images of Papias should be interpreted allegorically and under the sensual images of this thinker’s fantasy a different, deeper meaning should be seen. The peaceful stay of a wolf with a lamb and a lynx with a goat, a land flowing with honey and milk - this is how the ancient prophets spoke about the kingdom of the Messiah. This way of expressing thoughts was generally characteristic of that time. It is advisable to interpret the work of Papias in the same vein. Papias’s vineyard is a symbol of the new Israel, grapes point to Christ, vine branches are holy, wine is the grace of the Holy Spirit or a symbol of the blood of Christ, ears of grain are the beginning of every good deed, wheat grains– righteous people, etc.

In the second century AD, chiliastic sentiments and teachings began to spread much more actively. Their authors and supporters were not only ordinary believers, but also very large church hierarchs - fathers and teachers of the church. One of the reasons for the intensification of chiliasm and eschatology in that era was the increased persecution of the church and Christians by the Roman state during the reign of Trojan, Marcus Aurelius and other emperors. Christians tried to strengthen their faith, which had been subjected to such a severe test, with the hope of seeing in the near future the end of the world, the advent of the second coming of the Savior and the establishment of his earthly thousand-year kingdom, in which all true believers and those who survived the trials would receive due reward for all those torments and the hardships they have endured to this day.

One of the first developers of chiliastic thought of that time was St. Justin is a martyr who tried to substantiate the justice of his views with strong dogmatic arguments. Their expectations of the approaching end of the world and the coming of the kingdom of Christ on the land of St. Justin outlined, in particular, in his conversation with Tryphon, a Jew. “Tell me,” St. asks this question. Justin Tryphon, - do you truly recognize that this place of Jerusalem will again be restored and do you hope that your people will gather and will be blessed with Christ with the patriarchs and believers from our family, as well as with those who became our proselytes before your coming Christ? St. Justin answered this question in the following way: “... I and other Christians who are sensible in everything know that there will be a resurrection of the body and a millennium in Jerusalem, which will be built, beautified and exalted, as Ezekiel, Isaiah and other prophets declare.”128

His chiliastic ideas of St. Justin seeks to confirm with references to many passages of Holy Scripture. He pays special attention to the prophecies of Isaiah, set out in the 65 chapters of his book. The words of this prophet “for the days of the tree of life will be like the days of my people” (Is. 55:17) St. Justin interprets in a chiliastic aspect and finds in them an indication precisely of the thousand-year reign of Christ, for at one time Adam was told that on what day he would eat from this tree, on that day he would die, which happened and Adam did not live to be 1000 years old. Uses St. Justin as proof of the truth of his chiliastic doctrine and the words of Psalm 89, 4 art. and the second letter of the Apostle Peter, which says that the day of the Lord is as 1000 years. He interprets the words of the Apocalypse similarly: “In addition, we still have someone named John, one of the apostles of Christ, in a revelation that came to him, who predicted that those who believe in our Christ will live in Jerusalem for 1000 years, and after that the general Sunday will come and the judgment, as our Lord Himself said: “They will not marry or be given in marriage, but will become equal to the angels, as children of the resurrection of God.” St. Justin also describes the bliss of the righteous in the earthly thousand-year kingdom of Christ, understanding it, however, not as rivers of milk, but as a happy and blissful life, consisting in close communion of believers with Christ, the patriarchs and saints in the holy land endowed with all blessings - the new Jerusalem .

The continuer of the chiliastic tradition in the Christian church of that time was also St. Irenaeus, from 178 AD e. became Bishop of Lyon. His chiliastic views of St. Irenaeus also tries to confirm with references to various texts in the Old and New Testaments. He outlined his chiliastic doctrine in his essay “Against Heresies.” First of all, St. Irenaeus is trying to determine the time of the onset of the thousand-year kingdom of Christ on earth and for this purpose, like many of his predecessors on this path, he divides the entire history of the human race into six thousand-year periods, after which, i.e. at the onset of the seventh period, this will be revealed kingdom. “In how many days was this world created,” he writes, “so many thousands of years will it exist, and therefore the Book of Genesis says: “And the heavens and the earth and all their ornaments were completed, and God finished in six days all his works that he had created, and in the seventh day he rested from all his works which he had created.” And this is both a legend about what happened before, how it happened, and a prophecy about the future. For the day of the Lord is like 1000 years, and since creation was completed in six days, it is obvious that it will end in the six thousandth year.”129

Further St. Irenaeus explains that this six-thousand-year period of human history is intended for humanity to endure all kinds of sorrows and hardships during its continuation, and so that, having been cleansed of everything bad and unworthy during this period, during the seventh millennium that follows it, it will receive full reward for all previous disasters and hardships and led a life full of joys and pleasures. “For those who are being saved,” says Irenaeus, “tribulation is necessary, so that in some way those who have been seasoned, refined, and through patience, imbued with the Word of God and purified by fire, will be fit for the royal feast.”130

After determining the time of the creation of the thousand-year kingdom of Christ, St. Irenaeus turns to the appearance of the Antichrist in the world, his personality and the nature of his reign, after which he proceeds to describe the second coming of Christ and the creation of his earthly kingdom. The author tries to argue the regularity of the onset of this kingdom as follows: “It is fair,” he says, “that in the same creation in which the righteous labored or were subjected to tribulations, tested in every possible way in suffering, they received the fruits of their suffering, and in the creation in which they were killed were out of love for God, in the same they were quickened, and in the creation in which they suffered slavery, in the same they reigned. It is also necessary that the creation itself, restored to its primitive state, should serve the righteous without hindrance; and the Apostle showed this in his letter to the Romans, saying that creation itself will be freed from the bondage of corruption into the freedom of the glory of the sons of God.”131

Another reason in favor of his chiliastic doctrine is St. Irenaeus found in the words of Jesus Christ Himself, spoken by Him to His disciples during the celebration of the last Passover: “I tell you that from now on I will not drink of the growth of this vine until the day when I drink new wine with you in the kingdom of My Father” (Matt. ., 5) According to Irenaeus, these words primarily indicate the hereditary possession of the land, on which believers will drink new wine from the new fruit of the vine, as well as the carnal resurrection, for drinking wine, they say, is characteristic of the flesh alone, and not in the spirit.132

Irenaeus also deepens his argument by referring to the authority of Luke (Luke 14: 12-14). “Therefore the Lord said,” he notes, “when you make lunch or dinner, do not invite the rich, nor friends, nor neighbors and relatives, so that they, in turn, do not invite you and you do not receive a reward from them, but call the lame, the blind and the poor, and you will be blessed that they cannot repay you, for you will be rewarded on the Sunday of the righteous. For what is a hundredfold reward in this century for lunches and dinners given to the poor? This takes place during the kingdom, that is, on the sanctified seventh day, on which God rested from all His works, which is the true Sabbath of the righteous, when they will not do anything earthly, but will have a meal prepared by God, providing them with all kinds of dishes.”133 Finally, Irenaeus finds proof of the truth and regularity of the future kingdom of Christ for the righteous in the blessing that Isaac gave to his son Jacob.134 “This blessing says Irenaeus, undoubtedly refers to the times of the kingdom, when the righteous will reign, having risen from the dead, when the creation, renewed and liberated, will bear fruit in abundance of all kinds of food from the dew of heaven and from the fatness of the earth.”135

This was the general nature of the arguments that Irenaeus uses in favor of his chiliastic doctrine. After presenting them in his essay “Against Heresies,” he describes in detail the “bliss” that God promises for the righteous, basically repeating the descriptions of his predecessors - the early Christian writers of the apostolic age, primarily Papias. The highest and most perfect pleasure, according to Irenaeus, for the righteous will be personal communication with Christ, angels, etc. With a description of this communication, Irenaeus ends his depiction of the thousand-year reign of Christ.

At the end of the 2nd century. n. e. Christianity began to represent a fairly significant force in the empire. There is a noticeable increase in the number of neophytes. This leads to the need to create a church organization, as a result of which a hierarchical structure of relationships between Christians arises, headed by bishops and deacons. At the same time, the enthusiasm of the apostolic age is lost. Many do not agree with this and oppose the “bureaucratization” and “overorganization” of the Christian movement. One of the means of combating this kind of tendencies in the life of the Christian community was the chiliastic doctrine. Many of the “heretic Protestants” of that era resorted to this teaching, justifying the need for a return to the principles of the apostolic church. One of them was a certain Phrygian Montanus, who founded a movement that took its name from the name of its leader. The Montanists called themselves “new prophecy” and claimed that with the appearance of Montanus the promise of Christ was fulfilled (John 12:12-13). They also had their own books. Montanus himself presented himself as a prophet; He put himself in an ecstatic state and said that God himself was speaking in him. His sayings were: “I am the Lord God who dwells in man”; “After me there will be no more prophetess, but there will be death.”

Montand established very strict moral principles among the members of his movement, called on them to renounce property, to asceticism, long fasts and “mortification of the flesh,” and prohibited remarriage. Those who accepted the “new prophecy” called themselves “pneumatics” (“spiritual”), and those who remained under the New Testament called themselves “psychic” (“spiritual”). The teachings of Montanus, according to the testimony of a church writer of the 4th century. Eusebius, enjoyed success primarily among the “poor, orphans and widows” and was widespread in Asia Minor, North Africa, Rome, Gaul, and the Balkans. Many bishops sided with Montana and called on their flock to give up everything, distribute property, and dissolve marriages. The famous Christian writer and clergyman Tertullian became a supporter of Montanus, thanks to whose testimony Montanus’ views are quite well known. Central among them was the idea of ​​the imminent end of the world, as a result of which Montan rebelled against any relaxation. The time for marriage was over, he explained; In view of the imminent end of the world, people should not reproduce. Life generally comes to an end. Therefore, saving her during persecution and persecution, avoiding torment is unacceptable. You can't spend what's left a short time to compromise with a doomed world. Sinners cannot be tolerated in the Church, for she, like an immaculate bride, comes forward to meet her groom.

The second coming was supposed to occur in the very near future in the capital of the Montanists - the Phrygian city of Pepuza (Asia Minor). The name of the city meant desert and referred to Revelation (12:14). There, according to Montanus, the highest Jerusalem was to be established and the thousand-year reign of Christ on earth was to begin. Montanus convened everyone who wanted a thousand years of bliss with the Savior in Pepuza. Despite the condemnation of Montanus's teachings by church leaders, the movement named after him lasted until the 8th century.

In the third century AD, Christians suffered particularly severe persecution and persecution. They took on their most large-scale character during the reign of Diocletian. In this regard, the chiliastic doctrine formed a central part of the work of Christian writers and the sermons of preachers; chiliastic aspirations and hopes inspired the Christian masses.

One of these most famous Christian writers and teachers of the first centuries of our era was the presbyter of Carthage Tertullian, who in the church is one of its “fathers”. Tertullian dedicated a special essay “De spe fidelium” to the exposition of his chiliastic teaching, which has not survived to this day. Only to a small extent this loss is compensated for by his other works, in which he also touched on the topic that interests us - the doctrine of the end of the world, the second coming of the Lord and the earthly millennial kingdom of Christ.

In his Contra Marcion he says: We acknowledge that a glorious thousand-year kingdom is promised to us before we ascend into heaven into a new state, 1000 years after the resurrection in the newly created Jerusalem, which will come down from heaven and of which the apostle speaks, calling it our mother on high and our heavenly fatherland. All this, Tertullian points out, Jeremiah knew and John foresaw. In this Jerusalem, Tertullian continues, we will find many spiritual blessings to replace those that we despise and reject in our present earthly life. Thus, Tertullian concludes, a new kingdom will be established on earth, then a general resurrection of the dead, a world fire and a general judgment will follow, and the saints will turn into angels.

Very interesting, due to their originality among other chiliasts, are the arguments that this great apologist of Christianity and the Church uses to defend against critics and doubters about the truth of the eschatological teaching about the earthly thousand-year kingdom of Christ and, accordingly, about the earthly, bodily resurrection of the righteous in it in another work “De resurrectione carnis." “Man lives and acts in two kinds of substance,” he says, “spiritual and physical. In a spiritual and physical way he acquires merit or is subject to punishment, therefore, his spiritual and physical being together must receive a reward or be punished. Thought itself is not formed without the participation of the body; communication of thought implies community of action, and from this necessarily follows community of judgment. In general, the body is not a substance alien to man, because from the very conception to the last breath it is associated with the soul, which without it commits no merit and does not commit any crime and therefore, without it, can never come to judgment and receive eternal reward. Hence, the truth of God demands that the body still here on earth receive its reward, demands that a person in his real life receive a reward for all the merits, deprivations and suffering that he has committed or experienced in this world.”

It is interesting to note that in Tertullian there is an undoubted departure from previous chiliastic views on the nature of the thousand-year kingdom of Christ, previously painted in clearly sensual, “material” tones. Tertullian has in mind primarily the spiritual benefits that the saints will enjoy in Christ’s earthly kingdom, which he speaks about in the last chapter of the third book of his work “Against Marcarion.” He categorically opposes the literal understanding of Article 19 of Chapter 1 of the book of the prophet Isaiah, in connection with which he notes the following: “These are the essence of the benefits that the glorified bodies expect to receive in the earthly thousand-year kingdom of Christ, when they achieve what the eye has not seen, what the ear never heard and that has never entered a person’s heart.”

After Tertullian, one of the largest representatives of the chiliastic teaching of the third century was St. Hippolytus, student of Irenaeus of Lyons. Hippolytus was originally a Roman senator and only later, having converted to the Christian faith, he became the bishop of one of the districts near Rome. He outlined his chiliastic ideas in a commentary on the books of the prophet Daniel. According to him, after six thousand years the Sabbath will come, intended for the bliss of the righteous in the earthly thousand-year kingdom of Christ. The first Saturday, the day of blissful rest after creation, is, in his opinion, at the same time a prototype of the coming kingdom of saints, when Christ will descend from heaven and reign with them for 1000 years.

Hippolytus adheres to similar views in his other work, “On the Antichrist,” where, among other things, he divided the entire history of mankind into six thousand-year periods, after which the thousand-year kingdom of Christ should begin, in which the righteous will bliss together with Christ, the patriarchs and prophets.

Almost at the same time, chiliastic views in their original, crudely materialistic form were developed by the little-known church writer Commodian, according to whom Jerusalem would serve as the capital of the future thousand-year kingdom of Christ on earth. The latter, in his opinion, will have to descend from heaven to earth at a certain time. The resurrected righteous will live there in complete abundance of sensual earthly goods and pleasures. There they will no longer die, but will enter into marriages and give birth to children, as they did during their earthly life. Grief and sadness will disappear completely at this time. The earth will abound in all possible blessings, peace and silence will reign everywhere. The capital city of this kingdom, Jerusalem, will be especially beautiful.

The list of chiliastic authors who became leading church authorities and hierarchs in the third century can be extended for quite a long time. This list will include Bishop Methodius of Tyre, Bishop Victorinus of Pictavia, Sulpicius Severus and many others. This list, in our deep conviction, should be completed by the famous Christian writer Lactantius, who at the turn of the third and fourth centuries, as it were, sums up the previous development of the chiliastic doctrine and who seeks to substantiate its truth with all the arguments that were ever given by his predecessors - the chiliasts. It is all the more important to dwell on the figure of Lactantius and his worldview because he played a very important role in the spiritual life of society of that time, was the educator of Constantine I the Great, and had the nickname of the Christian Cicero.

In his chiliastic system, like his predecessors, Lactantius first of all tried to determine the time of the second coming of Christ and the creation of his kingdom on earth by the latter. To do this, he turns to the history of the creation of the world, described by Moses. Philosophers, wrote Lactantius, counting thousands of years since the beginning of the world, argue that after this time this world will definitely end its existence. To understand and imagine this more clearly, Lactantius continued, it is necessary to delve into the past tense. God completed creation in six days, and on the seventh he rested from all his works and sanctified it. This is the same day that the Jews call the Sabbath day, meaning the number seven, the complete number. In seven days, Lactantius further points out, the annual circle of time is completed; there are also seven wandering stars that never set. There are also seven planets that produce a variety of annual changes. But since all these creations of God were completed in six days, then six days or six thousand years must continue to last, for, as the prophet said, a great day consists of a thousand years, and a thousand years in the eyes of the Lord is only yesterday (Ps. .89:5). Lactantius also believes that just as God completed His creation in six days, so religion with truth will exist for 6000 years, during which He will reign, but as on the seventh day He rested and blessed it, it is equally necessary that at the end of six thousand years, injustice was destroyed so that truth would triumph on earth for 1000 years and so that the world would enjoy complete peace.”

Having determined the time of the second coming of Christ to create a thousand-year kingdom on earth, Lactantius goes on to describe the “bliss” that the righteous will enjoy in this kingdom. “Having destroyed injustice, brought justice to people and resurrected those who were righteous from the very beginning, Christ will remain with people for 1000 years and will rule with all justice. The people who will remain alive then will not die, but over the course of 1000 years they will give birth to infinite set children, holy and pleasing to God. The resurrected will preside as judges over the people who remain alive. Not all nations will be destroyed: others will survive to serve as a stage for victories given by God to the righteous, and to decorate their celebrations, as well as to ensure that they remain in eternal slavery to them. The prince of demons and the author of all evils will be bound with chains and imprisoned in the dungeons of the heavenly hierarchy for 1000 years, when righteousness will reign on earth, so that he cannot harm any of the pious. When will the Son of God appear, good people They will gather from all the countries of the universe, and at the end of the judgment a holy city will be built for them in the middle of the earth, where the Lord, who founded it, will himself dwell with his saints. The Sibyl describes this city as follows: “God himself founded it and made it more brilliant than the sun, moon and stars.” The darkness covering the sky will at that time disperse, the sun and moon will shine with their light, not subject to any change. The earth will begin to produce a lot of fruits by itself, so that no one will need to cultivate it. Then the mountains will exude copper, wine will flow from them in streams and milk in rivers. The wildest and most ferocious animals will no longer feed on blood, predator birds will no longer rush towards their prey. All animals will become meek and extremely peaceful. In a word, the time of that time will seem to be a true and living outline of everything that the poets tell about the golden age in the kingdom of Saturn. People will live at that time in peace and quiet and enjoy complete abundance in everything. They will reign with God, and the rulers of the most remote countries they will come to bow to the great King, whose name will be glorious throughout the entire universe: they will also present him with expensive gifts.”136

From what we have done, very brief analysis The works of the most prominent Christian theologians of the first centuries of our era show that they were characterized by a deep conviction in the relevance, i.e., the reality of the events described in the Holy Scriptures associated with the second coming of the Savior, the imminent apocalyptic end of the unrighteous world and the advent of the thousand-year Kingdom for the righteous on earth God's This form of apocalyptic and millenarian beliefs of Christian authors can therefore be called actual eschatology. The commitment of most Christian authors to current eschatology, their belief in the reality of biblical prophecies about the earthly kingdom of God is largely explained by the social base of Christian communities in the first centuries of our era, most of which were slaves, freedmen, artisans, the lumpen proletariat of the empire, who were at the very bottom Roman society, who fully experienced all the hardships of social and national oppression and therefore resolutely did not accept the order of things that existed at that time, filled with hatred towards it, expecting both its inevitable death in the very near future and the emergence of new world orders that corresponded to the norms of the kingdom heavenly on earth.

However, already in the third century after the birth of Christ, the social composition of Christian communities changed significantly. Already in the second half of the 2nd century. n. e. Christian writers, without denying that the bulk of the community members are poor, commoners, slaves and freedmen, nevertheless point to the fact that they include “noble” and wealthy people. The Acts, for example, speaks of every case of conversion of such people as the proconsul of Cyprus Sergius Paulus (Acts xiii, 7-12).

Origen, in his objections to Celsus, notes that “with a significant number of those entering Christianity, one can indicate rich people, even several high-ranking men, women known for their sophistication and nobility...”137 The Christian church historian Eusebius wrote that “already in Rome there are many, by wealth and origin, famous citizens with their entire families and all their relatives turned to salvation.”138 Finally, Tertullian, addressing the top of Roman society, said that “we (Christians - author) ... fill everything: your cities, islands, castles , suburbs, councils, camps, tribes, decuries, court, senate, forum: we give you only your temples.”139 Of course, it is necessary to take into account the fact that Tertullian wrote these words in order to prove attractiveness and strength Christian teaching, however, it is obvious that there is some truth in his words and that already at the end of the 2nd century. n. e. the poor and slaves ceased to define the social portrait of Christian communities.

Representatives of the upper strata of society who converted to the new faith soon began to occupy, if not dominant, then at least very, very influential positions in Christian communities. Two factors contributed to this. Firstly, possessing a significant fortune, such neophytes, using it for charitable purposes, made the masses of ordinary and poor members of the community financially dependent on themselves. Secondly, rich Christians were usually very educated people, due to which they took up the theoretical and literary treatment of Christian teaching. After all, religious images, ideas and emotions that arose and became widespread among the broad masses were formalized and expressed through Christian theologians, thinkers, authors of various messages, apologetic works, and numerous commentaries on the books of Holy Scripture. Having passed through the prism of perception and through the literary design of educated theologians - ideologists of the new teaching, these ideas and images underwent a significant metamorphosis. To neophytes from the rich and privileged strata of Roman society, the latter did not seem at all as bad and vile as the poor and oppressed strata of the same society considered it. Due to the fact that the formation of Christian doctrine, starting from the end of the 3rd century. Professional and educated theologians, who by origin belonged to the propertied strata of society, began to become more and more actively involved; the actual eschatology of the first Christians increasingly began to be criticized. The Church finally rejected the apocalypticism and millenarianism of the first Christians at the moment when it received state status. The surgeon who subjected the teaching of the first Christians to a rather complex and painful operation - the removal of eschatological-millennial ideas from it - was the famous Augustine of Hippo.

St. Augustine faced a very difficult task indeed. After all, the expectation of the imminent end of the world and the second coming of the Savior permeated all the texts of Holy Scripture, which Augustine had no right to change. He had only one way - to comment on these texts differently, not in the way the first Christians understood them. St. Augustine used this only opportunity to rid the Church of the current eschatology of early Christian authors. Current eschatology of St. Augustine replaced it with an allegorical eschatology, in which chiliasm had no place.

The study of the question of the thousand-year kingdom of Christ by St. Augustine devotes a special chapter of his famous work “The City of God”. He tries to explain all the passages of Holy Scripture, usually cited by chiliasts to confirm the validity of their teaching, in relation to the earthly, New Testament church, and sharply denounces the most chiliastic interpretations as dreams produced by the morbid fantasy of Jews and Judaizing Christians. Detailed Descriptions the judgment of sinners, the earthly thousand-year kingdom of Christ and the rewarding of the righteous in it, with which such Christian sources as Revelation are full, Augustine interprets allegorically. He believes that the end of world history is inevitable, but believes that the millennial kingdom has already arrived, meaning by it the entire time from the first appearance of Christ on earth to the end of the present time, or otherwise the last thousand years of human history on earth. Further, the earthly thousand-year kingdom of Christ, according to Augustine, is not a physical, but a spiritual state, which began from the moment of the birth of the Church of Christ on earth, which, however, does not yet represent the last and most perfect kingdom of the world, but the benefits of which can already be enjoyed by the righteous here and now, communicating with God. God, therefore, has already won, but only the physical world remains for Satan.

Gradually, Augustine's allegorical chiliasm became the official teaching of the church, and the eschatological millenarianism of the first church fathers went underground.

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From the book The Illustrated Bible. Old Testament author's Bible

From the author's book

Conversation with the disciples about the destruction of Jerusalem and the Second Coming Having left the temple, the Lord left Jerusalem and silently climbed the Mount of Olives with the apostles. The Jerusalem Temple in all its beauty and grandeur stood before their eyes. One of the apostles pointing to the splendor

From the author's book

Prophecy of the Day of the Lord, Pentecost and the Second Coming Blow the trumpet in Zion and sound the alarm on My holy mountain; let all the inhabitants of the earth tremble, for the day of the Lord is coming, for it is near -2 A day of darkness and darkness, a cloudy and misty day: like the morning dawn,

From the author's book

Prophecies about the first and second coming of Christ Behold, I send My angel, and he will prepare the way before Me, and suddenly the Lord, whom you seek, and the Angel of the covenant, whom you desire, will come to His temple; Behold, He comes, says the Lord of hosts. 2 And whoever endures the day of coming

1st millennium BC e. 5th century BC e. IV century BC e. III century BC e. 2nd century BC e. 1st century BC e. 300 BC e. 309 ... Wikipedia

Around 220. End of the Han Dynasty. The collapse of China into 3 kingdoms Wei, Han or Shu, Wu. 220 265. The period of the “Three Kingdoms” in the history of China. 218 222. The reign of the Roman emperor Avitus Bassan (Elagabalus). 222 235. The reign of the Roman Emperor Alexander... ... encyclopedic Dictionary

III Roman numeral 3. III century century, lasting from 201 to 300. III century BC. e. century, lasting from 300 to 201 BC. e.. III album of the group Boombox III Augustan Legion III Gallic Legion III... ... Wikipedia

This term has other meanings, see Century (meanings). A century (century) is a unit of time equal to 100 (number) years. Ten centuries make a thousand years. In a narrower sense, a century is not generally called a century-long interval of time, but... Wikipedia

I m. 1. A period of time of one hundred years; century. 2. Historical period in the development of nature and society, characterized by a certain way of life, living conditions, etc. 3. transfer decomposition Very long time; eternity. II m. 1. Life,... ... Modern Dictionary Russian language Efremova

V millennium BC e. IV millennium BC e. III millennium BC e. II millennium BC e. I millennium BC e. XXX century BC e. XXIX century... ... Wikipedia

III. RUSSIA. THE USSR. CIS- 1) Ukraine and Belarus. Neolithic. OK. 5500 4000 BC Bugo Dniester culture. OK. 4000 2300 Trypillian culture (Western Ukraine). OK. 4000 2600 Dnieper Donetsk culture (Eastern Ukraine). Bronze Age. OK. 2200 1300 Middle Dnieper... ... Rulers of the World

I millennium II millennium III millennium IV millennium V millennium XXI century XXII century XXIII century XXIV century XXV century ... Wikipedia

This term has other meanings, see Century of Translation. A Century of Translation Cover of Issue 2

Legion III "Parthica" Legio III Parthica Years of existence 197 V century Country Ancient Rome Type Infantry supported by cavalry Number On average 5000 infantry and 300 cavalry Disposition Resen, Apadna ... Wikipedia

Books

  • , Khudyakov Yuliy Sergeevich, Erdene-Ochir Nasan-Ochir. The monograph is devoted to the study of the military affairs of the ancient nomadic peoples who lived on the territory of Mongolia and the adjacent regions of Sayan-Altai and Transbaikalia in the Late Bronze and Early Iron Ages...
  • Military affairs of the ancient nomads of Mongolia (2nd millennium - 3rd century BC), Yu. S. Khudyakov, N. Erdene-Ochir. The monograph is devoted to the study of the military affairs of the ancient nomadic peoples who lived on the territory of Mongolia and the adjacent regions of Sayan-Altai and Transbaikalia in the Late Bronze and Early Iron Ages...

With the death of Emperor Commodus, internal strife began, wars between contenders for the throne, relying on certain legions stationed in the provinces, or on the Praetorian Guard in the capital. The political balance between individual competing social forces that reigned in Rome during the era of Hadrian and Marcus Aurelius became a thing of the past. Septimius Severus, who won victory over other contenders for power, led at the end of the 2nd - beginning of the 3rd century. a policy hostile to the Senate, counting exclusively on support from the army. By dissolving the old Praetorian Guard, which consisted of full-fledged Roman citizens, and creating a new one, recruited from soldiers of the Danube and Syrian legions, and also making the officer rank available to anyone from the province, Septimius Severus deepened the process of barbarization of the army that had begun under Hadrian. The same political course - weakening the position of the Senate and relying on the army - was continued by the emperor's son, Marcus Aurelius Antoninus Caracalla. The famous Edict of Caracalla in 212, which granted the rights of Roman citizenship to the entire free population of the empire, was the completion of the long historical development of the Roman state from a small closed Italian polis to a universalist cosmopolitan empire.

The murder of Caracalla by the conspirators was followed by a short period of chaos and decay during the reign of the young but corrupt and hated Emperor Bassian, nicknamed Heliogabalus for his adherence to the cult of the Sun, which he wanted to officially introduce in Rome instead of the traditional Roman religion. Heliogabalus also died at the hands of the conspirators, and only under his cousin, Alexander Severus, did there come - however, an equally short-lived - calm: the new emperor tried to reach an agreement with the Senate, strengthen discipline in the army and at the same time reduce the cost of its maintenance in order to generally weaken its role in the life of the state. It is clear that the dissatisfaction of the army led to a new conspiracy: in 235, Alexander Severus was killed, and from that moment began a half-century period of political chaos, marked by a struggle for power between various contenders who came from ordinary soldiers, relying only on their support.

“Soldier emperors succeeded each other on the throne with dizzying speed and usually died violent deaths, despite the fact that some of them, such as Decius, Valerian and Gallienus, sought to somehow normalize the situation. At the same time, they, as a rule, appealed to the old state and religious traditions of Rome, which led, in particular, to outbreaks of persecution of Christians. The domestic and foreign political situation remained extremely difficult: the emperors had to not only repel the German tribes of the Franks, Alemanni, and Goths, but also fight the usurpers who appeared here and there in the provinces, where legions loyal to the usurpers proclaimed them emperors. During the 3rd century. many provinces for a long time completely broke all ties with Rome and became virtually independent. Only in the early 70s of the 3rd century. Emperor Aurelian managed to once again subjugate the fallen provinces of Gaul and Egypt to the rule of Rome.

Having coped with this task, Aurelian began to call himself “the restorer of the world,” and later ordered to call him “sovereign and god,” which his predecessors did not dare to do, fearing to encroach on the republican, anti-monarchical traditions that were still strong in Rome. On the Field of Mars, under Aurelian, a temple to the Invincible Sun was erected as the highest deity and supreme patron of the state. But even having assigned himself the title of “sovereign and god,” the emperor did not escape the common fate of the Roman rulers of that century - in 275 he was killed by conspirators, and political chaos once again reigned throughout the empire.

The collapse of the state system, internal strife, attacks by Germanic tribes and long unsuccessful wars with the Persians, who created in the 3rd century. the powerful Sassanid state - all this aggravated the acute economic and social crisis of Roman society, which became obvious at the end of the previous century. Communications in the empire became unreliable, which undermined trade between the provinces, which now strived for greater economic independence and isolation, limiting the scale of production to those sufficient only to satisfy the needs of their population.

The central government experienced a chronic lack of funds, because the costs of maintaining the imperial court, officials, and army depleted the treasury, while income from the provinces arrived irregularly. In the provinces, as already mentioned, usurpers, and not representatives of the Roman authorities, were often in charge. To cope with financial difficulties, the state often resorted to depreciation of money: for example, already under Septimius Severus, the silver content in the denarius was reduced by half, under Caracalla it decreased even more, and by the end of the 3rd century. The silver denarius was essentially a copper coin, only slightly silvered. Inflation and the depreciation of money caused increased thesaurization of the old, full-fledged coin, that is, its accumulation in treasures, many of which were later excavated by archaeologists. The size of such treasures can be evidenced by a find made in Cologne: more than 100 gold coins and over 20 thousand silver coins. Inflation was accompanied by an increase in cash investments in the acquisition of land holdings. Land rents increased, which led to the ruin of the colones, which increasingly displaced slaves from agriculture; Now the colonists had a very difficult time, and many of them left the village. The Edict of Caracalla, which granted the rights of Roman citizenship to the entire free population of the empire, undoubtedly had fiscal goals, namely to cover all the emperor’s subjects with a single tax system. The debt burden grew, prices rose rapidly, and the number of workers decreased, because there was nowhere to supply more slaves. In addition, the increased exploitation of slaves and colons caused stubborn resistance on their part. In the second half of the 3rd century. A wave of uprisings of the oppressed and impoverished lower classes swept across all provinces of the empire, especially in Africa and Gaul. These uprisings were the most striking symptom of the crisis of slave society.

Culture ancient Rome 3rd century AD

While tending to decline, the ancient world managed, however, to create at that time the last original philosophical concept - Neoplatonism, which was, as it were, a synthesis of the idealistic Greek philosophy of previous centuries. The founder of Neoplatonism is Plotinus from the Egyptian city of Lycopolis. Although he called himself only an interpreter, a commentator on Plato, in reality the system developed by Plotinus, which he later taught in Rome, was a significant development of Platonic idealism, enriched with elements of Stoicism and Pythagoreanism, Eastern mysticism and the syncretic philosophy of Philo of Alexandria. Plotinus recognized as the only thing existing a certain transcendental absolute - the “one”, from which, like light from the sun, emanate all less perfect forms of being - the so-called hypostases: the world of ideas, the world of souls and, finally, the world of bodies. The goal of life is the return of the human soul to its source, that is, its knowledge of the “one”, merging with it, which is achieved not through reasoning, but through ecstasy; Plotinus himself, according to him, experienced such ecstasy several times in his life. The philosophy of Plotinus and his Neoplatonist followers is imbued with the spirit of exaltation of the ascetic, abstract, spiritualistic and denial of the corporeal, worldly. This teaching perfectly reflected the atmosphere of ideological and social crisis and immediately became widespread throughout the empire, having, in particular, a strong influence on early Christianity. Along with the Neoplatonists who remained pagans, like Plotinus’s student Porphyry or Iamblichus, the founder and leader of the Neoplatonist school in Syria, we also find numerous Neoplatonists among Christian writers. The most prominent of them are the tireless and prolific Origen of Alexandria, who identified the eternal Logos, or Word, with the image of the Gospel son of God Jesus Christ, and Origen’s disciple Dionysius the Great of Alexandria.

Throughout the 3rd century. Christianity continued to grow stronger, and the brutal repressions that the emperors of the mid-3rd century inflicted on adherents of the new religion could not stop its spread. Along with Origen, who wrote in Greek and was the author of countless works on Christian philosophy, the first Latin Christian writers appeared. All of them: the passionate, frantic polemicist, apologist for Christianity Tertullian, and the refined Minucius Felix, who also wrote an apology for Christianity in the form of a dialogue entitled “Octavius,” and the Carthaginian Bishop Kilrian, who tirelessly fought against heretics for the unity of the Christian Church and the maintenance of church discipline, all they were natives of Roman Africa, where an important ecclesiastical center arose in Carthage and where Christian philosophy and literature developed rapidly. The Alexandrian school was also famous, producing such famous Christian theologians as Clement of Alexandria and Origen, who wrote almost 6 thousand books on theology, philosophy, and philology.

At the same time, among the pagan authors of those years, outstanding talents became very rare. In historiography, one can only name the Greek historian Dio Cassius Cocceianus from Bithynia, an active political figure of the late 2nd - early 3rd centuries, who compiled an extensive “Roman History” in 80 books, which became for the Greek reader the same comprehensive body of knowledge about the past of Rome as it was once "History" of Titus Livy dm reader of the Latin. The work of Dio Cassius is entirely colored by rhetoric: a dramatic presentation of events, often embellished, stereotyped descriptions of battles, lengthy speeches of historical characters, etc. A much less gifted historian was the Greek Herodian from Syria, who conscientiously and in detail, but without special literary skill, outlined the events that took place in the empire after the death of Marcus Aurelius and until 238. The contribution of Latin writers to the historiography of the 3rd century. was completely insignificant: we do not know in the Roman literature of those decades a single work similar to at least “The Lives of the Twelve Caesars” by Gaius Suetonius Tranquillus.

The same was true in other areas of cultural activity. The Greek “second sophistry,” which flourished, as already mentioned, in the era of Antoninus Pius and Marcus Aurelius, had as its last representative a rhetorician and writer of the early 3rd century. Philostratus the Younger. He seemed to sum up this direction of intellectual life by compiling “Lives of the Sophists” - from this book we learn about many of them. Philostratus also left an interesting sophistic treatise “On Gymnastics.” No matter how modest his achievements in philosophy and rhetoric were, it is worth remembering that in Roman literature of the 3rd century. there wasn’t even a Philostratus of his own. The drought also struck the fields of Latin poetry, and Greek poetry was then enriched almost exclusively by Oppian’s poems about fishing and hunting, written under Caracalla.

We will find just as few glorious names at this time in science, if we do not take jurisprudence, where in the 3rd century. The outstanding jurists Emilius Papinian, a native of Syria, who did a lot to systematize the concepts of Roman law, and his fellow countryman Ulpian, who sought to bring together the interpretations of a wide variety of legal issues accumulated by ancient jurists, shone. In the same era, an extensive compilation work by the Greek Diogenes Laertius (or Laertius) “On the Life, Teachings and Sayings of Famous Philosophers” appeared - a most valuable source for the history of Greek ancient philosophy. In the field of philology, noteworthy are the commentaries on Horace's poetry compiled by Akron and Porphyrion.

The decline in the artistic level also marked the development of the fine arts. Numerous bas-reliefs representing scenes of battles on the Arch of Septimius Severus are not organically connected with the architecture of the arch and do not have great artistic merit; the sculptural technique is rigid, without nuances. Among plastic monuments, the most common are marble sarcophagi and funeral urns, which depict mythological scenes and funeral symbols. What is remarkable, however, is the realism of the sculptural portraits of that time. One of the most expressive is the marble bust of Caracalla: the sculptor masterfully depicted the energy and determination, but at the same time the cruelty and rudeness of the depraved ruler. The short-term flourishing of the plastic arts in the middle of the 3rd century. also appeared in the portraits of Gallienus and Plotinus.

The architecture shows a desire for monumentality, as evidenced by the ruins of the spacious baths built under Caracalla on the southern slope of the Aventine Hill. Wars, coups, and the financial crisis did not contribute to active construction activity. The defensive walls of Rome, erected by Emperor Aurelian in 271 and stretching around the capital for 19 km, became a symbol of overcoming yet another internal crisis, but at the same time the continuing instability that engulfed the entire empire. Also characteristic of that period are the majestic architecture and sculpture of the provincial city of Palmyra in Syria, which combined the features of Roman provincial art with the features of oriental art with its lush, even excessive ornamentation, special expression in the depiction of faces and stylized rendering of clothing.

In its turn. The East remained a source of religious influences. Long before the official adoption of Christianity, the ruling elite of the empire began to strive for the reorganization of cults and the introduction of a single state religion. Heliogabalus undoubtedly thought about this, trying to establish in Rome the cult of the Syrian god Baal, revered as the Invincible Sun. The emperor wanted to subordinate all other deities to this god, which was expressed, in particular, in the transfer to the temple of Baal not only of the sacred stone of the Great Mother of the Gods, but also of various shrines of traditional Roman religion, such as the shield of the Salian brothers or the fire of the goddess Vesta. A symbol of Baal's victory over Jupiter was the fact that in the title of Heliogabalus the words “priest of the invincible sun god” preceded the words “supreme pontiff.” The empire became orientalized, and although after the murder of Heliogabalus the cult of Baal was abolished, several decades later the same tendency to establish a single religion for all prevailed in Rome, when Emperor Aurelian reintroduced the cult of Baal as the cult of the Invincible Sun - the supreme patron of the state.

This period is characterized further development such large states as the Roman Empire, the Parthian and Kushan kingdoms, and the Han Empire. There are renewed attempts to create a large centralized state in India as well. The expansion of Rome obviously reaches its natural boundaries, beyond which it no longer extends. More and more, the empire goes on the defensive from the Parthians in the east, from the Germanic tribes in the north. Huge historical meaning had the birth of Christianity - the second world religion after Buddhism. Everywhere in the countries of the Ancient World, there are growing signs of a crisis in slaveholding economies; slavery, as a socio-economic structure, is beginning to become obsolete.

The Roman Empire of the Principate. After defeating his opponents, Octavian Augustus began organizing the internal affairs of the huge state. The essence of his reforms was that while real power was concentrated in his own hands, all the external official attributes of a republic were preserved, hence the name of the state “Roman Empire” is to some extent arbitrary; officially at that time it continued to be called a republic. According to one of the positions - the princeps, the first among the senators, such a system is called the principate. Under Octavian's successors, it is fully preserved.

The heyday of Roman literature coincided with the time of Augustus, and it was under him that many Roman poets: Ovid, Horace, Virgil, enjoyed the support of the rich Maecenas, whose name became a household name.

The lack of legal means to limit the arbitrariness of emperors made it possible for people like Caligula and Nero to appear on the throne, dissatisfaction with whose actions caused uprisings both in the legions stationed on the borders of the empire and in the Praetorian Guard stationed in Rome itself. Over time, the fate of the throne began to be decided in the praetorian barracks and in the army. This is how the first representative of the Flavian dynasty, Vespasian (69 - 79 AD), came to power, who was supported by the legions that suppressed the uprising in Judea in 68 - 69 AD. AD

Rome carried out its last major conquests under Emperor Trajan (98 -117 AD) from the Antonine dynasty: Dacia and Mesopotamia were subordinate to him. Subsequently, Rome was increasingly forced to defend its possessions from the onslaught of barbarian tribes: Germans, Sarmatians and others. Along the borders of the empire, a whole system of border fortifications, called limes, was erected. As long as the Roman army retained its basic qualities - discipline and organization, the limes was a very effective means of repelling barbarian invasions. The unlimited power of the emperor, the enormous size of the state (in the 2nd century AD, Rome united under its rule the entire Mediterranean, half of Western Europe, the entire Middle East, the entire Balkan Peninsula and North Africa, the population of the empire is 120 million people), the sharply increased difficulties of administrative management, the dependence of the emperors on the army caused a crisis of the empire, which manifested itself with particular force with the end of the Severan dynasty in 217 AD. The economy, in which slave labor played a significant role, needed a constant influx of slaves, and with the cessation major wars the most significant source of labor supply has dried up. To maintain a huge army and the administrative apparatus of the empire, more and more taxes were required, and the old control system, which retained the previous republican forms of power and other attributes, did not meet these needs. Externally, the crisis manifested itself in the constant change of emperors on the throne; at times, several emperors coexisted in the empire at the same time. This time was called the era of “soldier emperors,” since almost all of them were enthroned by legions. The empire emerged from a period of protracted crisis only with the beginning of the reign of Emperor Diocletian (284 - 305 AD).

The emergence of Christianity. At first new era A new religious movement emerges in Judea, named Christianity after its founder. Modern historical science fully admits the real existence of such a person as Jesus Christ, and the reliability of much of the information in the Gospels. The discoveries of manuscripts from the Dead Sea region, the so-called Qumran, clearly showed that the ideas contained in the sermons of Christ and his apostles were by no means completely new and peculiar only to this sect. Similar thoughts were expressed by many prophets and preachers. The general pessimism that gripped many nations after all the unsuccessful attempts to overthrow Roman power made it possible for the ideas of non-resistance and submission to earthly power to take hold in people’s minds, i.e. Roman Caesar, and retribution in the next world for torment and suffering in this world.

With the development of the tax apparatus of the empire and the strengthening of other duties, Christianity increasingly acquired the character of a religion of the oppressed. The absolute indifference of the new cult to the social and property status of the neophytes and their ethnicity made Christianity the most acceptable religion in the multinational empire. Moreover, the persecution of Christians and the courage and humility with which Christians accepted these persecutions aroused interest and sympathy for them among the masses. The new teaching became especially popular in the cities of the empire, not excluding the capital itself. Gradually, the ascetic life of the first Christian communities and the almost complete lack of organization are replaced by a developed and fairly centralized system of community management, the Christian church acquires property, and monasteries emerge, also possessing significant wealth. By the end of the 3rd - beginning of the 4th centuries. AD Christianity becomes one of the most powerful and influential faiths.

Kushan Empire and Parthia. After the defeat of the army of the Persian king Darius III at Gaugamela by the troops of Alexander the Great, the peoples showed the most stubborn resistance to the invaders Central Asia: Bactria and Sogd. Already at this time there was a tendency towards their separation, but in 329 - 327. BC. Alexander managed to suppress all resistance. After the death of the great commander, the territories of Central Asia became part of the Seleucid power, but their power was alien to the majority of the local population and around 250 BC. Bactrian satrap Diodotus declared himself an independent ruler. From this moment begins the hundred-year history of the Greco-Bactrian kingdom, one of the most interesting states Ancient world. In the politics, history and culture of this state, the most character traits Hellenism: organic compound and the creative interaction of Hellenic and Eastern principles. During the era of the Greco-Bactrian Kingdom, the region began to transform from a rich agricultural region with separate urban centers into a country with developed trade and handicraft production. The rulers of the kingdom paid special attention to the construction of cities, which became centers of trade and craft activity. The development of trade is evidenced by a large number of Greco-Bactrian coins. It is thanks to this source that we know the names of more than 40 rulers of the kingdom, while only 8 are mentioned in written sources. The process of spreading Greek culture affected mainly cities, in which this was manifested in a variety of areas, but primarily in architecture.

Between 140 and 130 BC. Nomadic tribes invading from the north destroyed the kingdom. The tradition of government was preserved, the minting of coins with the Greek names of kings continued, but they did not have much power.

On the ruins of the Greco-Bactrian kingdom, one of the largest state formations of the Ancient World - the Kushan state - gradually emerged. Its basis was the territory of Bactria, where small associations of nomads who destroyed the Greco-Bactrian kingdom coexisted and the possessions of small Greek dynasts - the heirs of the former rulers of the state. The founder of the Kushan state was Kadphises I, who presumably in the 1st century. AD united all of Bactria under his rule, taking the title “king of kings.”

Under his son Kadphises II, a significant part of Northwestern India went to the Kushans. As a result, the Kushan state includes most of Central Asia, the territory modern Afghanistan, most of Pakistan and northern India. At the end of the 1st - beginning of the 2nd centuries. AD The Kushans encounter China in East Turkestan, where they ultimately manage to stop the expansion eastern neighbor. Under the ruler Kanishka (presumably the first third of the 2nd century AD), the center of the state shifted from Bactria to the Indian regions, and the penetration of Buddhism into the territory of the state may have been associated with this. The Kushan Empire was a centralized state led by the “king of kings,” whose personality was often deified. The central government relied on a developed administrative apparatus, in which there were many ranks and gradations. The state retained its power until the 3rd century AD, when the Kushans were defeated in a clash with the Sasanian state, which replaced Parthia. Some revival of the Kushan state was noted in the 4th century, but it no longer reached its former power.

Simultaneously with the secession from the Seleucid Empire of the Greco-Bactrian Kingdom, Parthia also sought independence, which in 247 BC. headed by the leader of one of the nomadic tribes Arshak, his name becomes the throne name of the subsequent rulers of Parthia. The first decades of the existence of the new state were filled with the struggle for independence with the Seleucid power. It passed with varying degrees of success, but in the end Parthia managed to defend its independence. Moreover, under Mithridates I (171 -138 BC), Media and Mesopotamia became part of Parthia. End of the 2nd - beginning of the 1st centuries. BC. characterized by an intense struggle with nomadic tribes that defeated the Greco-Bactrian kingdom. After establishing peace on the eastern borders, Parthia resumes its movement to the West, where its interests collide with the interests of the Roman state. These contradictions manifested themselves with particular force in the middle of the 1st century BC, when the Parthians in 53 BC. managed to completely defeat the army of the Roman commander Marcus Licinius Crassus at the Battle of Carrhae in Northern Mesopotamia. As a result, the Parthians moved their capital to Ctesiphon and temporarily subjugated Syria, Asia Minor and Palestine, but they were unable to retain these territories. The Roman army marched into Media in 38 AD. ultimately also ended in failure. Subsequently, the struggle takes place with varying success, periodically Rome achieves some dominance. Under the emperors Trajan and Hadrian, the Roman army took the Parthian capital Ctesiphon, and Mesopotamia even became a province of the Roman Empire, but the Romans failed to establish themselves completely here, just as they failed to inflict a final defeat on the Parthians. In general, the struggle between the two rivals lasted more than two centuries and ended in vain.

Military defeats weakened Parthia. In the 20s 3rd century AD the king of one of the vassal kingdoms - Persia - Artashir Sassanid subjugated Parthia. One of the reasons for the internal weakness of the Parthian state was the lack of centralized power, similar to the power of its neighbors - the Kashans and the Romans. There was no unified system of governing the entire territory, just as there were no clear rules for inheriting power, which sometimes led to long-term civil strife among the ruling Arsacid family. The Parthians never managed to unite all the disparate parts of their power into a single organism.

Ancient China in I - III centuries. AD At the end of the 1st century BC. Social contradictions sharply aggravated in the country, which Wang Mang, a relative of the overthrown ruler on the female line, tried to soften by usurping the throne of the emperor. As a result of Wang Mang's reforms, all layers of society were dissatisfied with the innovations, the situation worsened natural disasters 14 AD: drought and locust invasion. As a result, an uprising broke out, which went down in history as the “red-browed” uprising (18 - 25 AD). Government troops were defeated in several battles and one of the leaders of the uprising, Liu Xiu, established himself on the throne in 25 AD. declared himself emperor and moved the capital to Luoyang. This is how the Later, or Eastern, Han Dynasty arises.

The new emperor, who took the title Guan Wu-di (25 - 57 AD), reduces taxes and sharply limits slavery, which contributes to the growth of the country's productive forces. In foreign policy This period is characterized by the struggle to restore control over the Western Region, which was lost during the period of unrest. The struggle ended with the defeat of the nomadic Xiongnu tribes at the end of the 1st century. AD, and the borders of China again reached East Turkestan. The Han Empire established close contacts with Parthia and other states of the Middle East. But on the northern borders of the empire, new dangerous nomadic neighbors appear: the proto-Mongol Xianbi tribes. In the 2nd century AD, Qiang tribes appeared on the northwestern borders, the struggle against which ended with decisive success only in the 60s of this century.

The policy of concessions to the common people at the turn of the 1st - 2nd centuries was replaced by other trends: the dispossession of the mass of small landowners, their growing dependence on large landowners, whose holdings became practically independent and self-sufficient, in which one cannot help but see manifestations of elements of emerging feudalism. By the end of the 2nd century, the empire was gripped by a socio-economic and political crisis, in which the rivalry of various court factions played a significant role. In this situation, in 184, in the 17th year of the reign of Emperor Lingdi, the “Yellow Turban” uprising broke out, led by Zhang Jiao. The spiritual banner of the movement was Taoism, over the past centuries from philosophical teaching transformed into a religious-mystical system. In the same year, Zhang Jiao died, but in 185 the uprising broke out with renewed vigor, and it was again suppressed with extreme cruelty. Scattered uprisings continue until 207, but are inevitably put down by government forces. However, the uprising has shaken all the foundations of a single empire to the limit; it provokes a new round of struggle for power between representatives ruling class. In the third century, civil strife led to the death of a single empire and on its remains three independent states emerged - Wei, Shu and Wu. The era of the Three Kingdoms began, which is usually attributed to the early Middle Ages

202
The North returns to Rome.

203
Consulate of R. Fulvius Plautianus and P. Septimius Rhaetus. Opening of the Arch of Septimius Severus in Rome. Origen succeeds Clement at the head of the catechetic school. "Passion" by Perpetva.

203-204
North in Africa.

205
Consulate of Caracalla and Reta. Murder of Plautianus. Plotinus was born in Egypt.

208
An uprising began (from 208 to 211) in Northern Britain.

208
North heads from Rome to Britain.

211
The reign of Emperor Caracalla (from 211 to 217), son of Septimius Severus, began.

212
Caracalla kills Geta and becomes sole emperor (February). "Antoninian Constitution". Accession to the throne of Artaban V.

212
Edict of Caracalla granting the rights of Roman citizenship to all freeborn inhabitants of the empire, except for the dedits.

213
War with Germanic and Danube tribes. Caracalla wins victories over the Alemanni.

214
Edessa becomes a Roman colony.

215
Caracalla spends the winter in Antioch, and then advances to the western borders of Adiabene.

215
A war began (from 215 to 217) with Parthia.

216
Mani is born.

217
The murder of Caracalla near Carr (April 8), an interregnum began - a change of rulers in a short period of time (from 217 to 222). Macrinus becomes emperor, he is defeated near Nisibinus (summer).

218
Opilius Markinus (not Severus), who replaced Caracalla in 217, was killed and was replaced by Diadumenian (not Severus), and then by Heliogobalus (Elagabalus), who ruled from 218 to 222.

218
Elagabalus was proclaimed emperor at Rathanaea (May 16) after his supporters defeated Macroone, who was killed. Elagabalus spends the winter in Nicomedia.

219
Elagabalus arrives in Rome (late summer).

220
Consulate of Elagabalus and Comazona.

222
Zlagabal adopts his cousin Alexian as Caesar under the name of Marcus Aurelius Alexander. Murder

222
The reign of Emperor Alexander Severus began (from 222 to 235) under the regents of his mother, Julia Mammea, grandmother, Julia Maesa, and lawyer Ulpian. Relations with the Senate improved, measures were taken to strengthen large land ownership.

223
The prefect of the Praetorian Guard and lawyer Ulpian is killed by his soldiers.

226
Artashir is crowned and becomes the King of Kings of Iran.

229
Consulate of Alexander Severus and Cassius Dio.

230
The Persians invade Mesopotamia and lay siege to Nisibinus.

231
Alexander Severus leaves Rome for the East (spring).

232
Unsuccessful Roman offensive against Persia. Origen, expelled from Alexandria, settled in Caesarea.

233
Alexander returns to Rome.

234
War against the Alamanni. Maximinus, a Thracian, is proclaimed emperor by the troops of Pannonia.

235
Alexander Severus was killed, the Severian dynasty ended. The period of reign of the “soldier emperors” began (from 235 to 284). The first was Maximin the Thracian (from 135 to 238).

235
Maximin, confirmed as emperor by the Senate, defeats the Alemanni. Passing regulations against Christians.

236
Military operations against the Sarmatians and Dacians.

238
The Gordians came to power. Within a year, Gordian I, Gordian II, Balbinus, and Puppienus replaced each other, until Gordian III strengthened (from 138 to 244). Colonies rebelled in Africa.

238
M. Antony Gordian, proconsul of Africa, is proclaimed emperor and rules with his son. They are killed by the Numidian legate Capellian. The Senate appoints two new emperors - M. Clodius Pupienus Maximus to command the legions and D. Caelius Balbinus to manage civil affairs (April 16). Maximinus is killed during the siege of Aquileia (10 May). The Praetorians kill Pupienus and Balbinus and place thirteen-year-old Gordian III on the throne. Invasion of the Goths across the Danube and attack of the Dacian carps. M. Tullius Menophilus - ruler of Moesia Inferior until 241.

240
Mani begins preaching in Iran. Shapur I succeeds Ardashir on the Iranian throne.

242
The ceremonial opening of military operations against the Persians by the prefect of the Praetorian Guard Timosthenes. The first war between Sasanian Iran and Rome began (from 242 to 244). With the death of Emperor Gordian III in 244, Rome was defeated.

243
Timosthenes' victories over the Persians

244
Assassination of Gordian III in Mesopotamia. Philip the Arabian is recognized as emperor. Philip makes peace with the Persians and goes to Rome.

244
The reign of Philip the Arabian began (from 244 to 247)

245
Wars on the Danube border until 247

247
Philip, son of the emperor, was given the title of Augustus, Celebration of the Millennium of Rome.

247
Philip the Arabian was killed (from 244 to 247) - Philip the Younger began to rule (from 247 to 249)

248
Decius restores order in Moesia and Pannonia. "Against Celsus" by Origen.

249
Troops force Decius to accept the imperial purple (June). The reign of Decius began (from 249 to 251). Philip and his son were killed in a battle with Decius near Verona (September). Resumption of attacks is ready. Persecution of Christians by Decius until 251

250
Edict against Christians and persecution of Christians.

251
Defeat and death of Decius and his son Herennius Etruscus on the Danube. Decius Trajan was killed in battle with the Goths (from 249 to 251), he was succeeded by Decius the Younger, and then in the same year by Gerenius and Hostilian (two sons of Decius) (May). Trebonian Gall is proclaimed emperor along with Decius's second son, the little child Hostilian, who soon dies.

251
"On Errors" and "On the Unity of the Universal Church" by Cyprian. Volusian, son of Gallus, was proclaimed Augustus.

252
The European provinces are subject to invasion by the Goths and other barbarians. The Persians overthrow Tiridates from the throne of Armenia and continue to attack Mesopotamia.

253
Aemilianus is proclaimed emperor, but three or four months later he is killed by his own soldiers upon receiving news that the Rhine legions in Moesia have declared Valeriaius emperor. Valerian arrives in Rome, and his son Gallienus is appointed by the Senate on the second August. The first sea voyage to Asia Minor is ready. Origen died in Tire.

254
The Marcomanni penetrate Pannenia and raid as far as Ravenna. The Goths devastate Thrace. Shapur takes possession of Niribin.

255
The second war between Sasanian Iran and Rome began (from 255 to 260).

256
The sea voyage to Asia Minor is ready.

257
Valerian begins new persecution of Christians - Another Edict against Christians and persecution of Christians. The Persian invasion resumes.

258
Gaul, Britain, and Spain fell away from the empire. The Gallic Empire was formed, led by Postunus, a Roman commander who usurped power and was killed by soldiers in 268.

258
Cyprian accepts martyrdom (September 14). Gallio defeats the Alemanni (or in 259).

259
Dionysius I, Bishop of Rome.

260
The Romans were defeated at Edessa during the war with Sasanian Iran (from 255 to 260), Emperor Valerian was captured, where he died.

260
The reign of Gallienus (from 260 to 268), son and co-ruler of Valerian, began.

260 or 259
Gallienus ends the persecution of Christians. Marcianus and Quietus were proclaimed emperors in the East by the army, Postumus - in Gaul (or in 258?). Revolts of Ingenva and later Regalian in Pannonia.

261
Marcianus is killed in battle with Avreol. Quietus is executed in Emesa.

262
Odaenathus, king of Palmyra, wins victories over Shapur and the Persians. Opening of the Arch of Gallienus.

267
The Goths invade Asia Minor. Odaenathus, king of Palmyra, killed; his widow Xenovia seizes power on behalf of her infant son Vaballatha.

268
Large forces of Goths on land and sea are fighting in Thrace, Greece and other places. Gallienus wins a victory at Naissa in Moesia. Gallienus is killed at the siege of Milan (August). Claudius becomes emperor and kills Lereola. The Synod of Antioch declares Paul of Samosata a heretic.

268
Gallienus (reigned 260 to 268) was killed. Claudius the Gothic (ruled from 268 to 270), the first of the Illyrians, became emperor. The Palmyra kingdom was formed.

268\9
Posthumus is killed.

269
The Romans defeated the Goths at Naissus. The advance of the Danube tribes was stopped, and the movement of the Bagauds began.

270
Claudius dies of plague in Sirmium, Pannonia (January). Quintillus, his brother, is elected emperor by the Senate, but Aurelian successfully rebels against him. Aurelian's victories over the Jutungs. Palmyra troops enter Alexandria. Plotinus died.

271
Aurelian begins the construction of new walls around Rome. Organized resettlement of the Romans from Dacia to the southern bank of the Danube. Aurelian goes on the offensive against Xenovia.

272?
Shapur I died and was succeeded by Hormizd I.

273
Aurelian destroys Palmyra. Hormizd I died and was succeeded by Varahran I.

274
Aurelian subdues Tetricus and recaptures Gaul. Aurelian celebrates triumph in Rome and reforms the monetary system. Temple of Aurelian, dedicated to the Sun God in Rome.

275
Aurelian is killed in Thrace. Tacitus declared emperor (September).

276
Tacitus dies in Tyana; his brother Florian seizes power; Florian is killed at Tarsus and is succeeded by Probus. Varahran II ascends the throne of Iran.

277
Probus frees Gaul from the Germans and is ready.

278
Probus is engaged in pacification in Asia Minor.

282
Murder of Probus, who is replaced by Kar (beginning of autumn).

282
Reign of Emperor Kara (283 years each)

283
War of the Romans with the Persians. After the invasion of Kara, peace was concluded in Mesopotamia. Kar died from a lightning strike; he is succeeded by his sons Karin - in the west and Numerian - in the East.

283
Varahran II makes peace with Rome. "Cynegetia" ("Hunting Art") Nemesian.

284
The reign of Emperor Diocletian began (from 284 to 305). Establishment of dominance. Carrying out military reform, increase in the army to 450,000 people, coinage, tax reforms, the size of the provinces was reduced.

285
Diocles defeats Carinus at the Battle of Marga; Karin is killed by one of his officers. Diocles takes the name Diocletian.

286
Maximian was awarded the title of Augustus after defeating the Bagaudae in Gaul.

286
Peasant uprisings began in Gaul and Africa (from 286 to 390), which were suppressed.

286-287
Arise Carausia.

288
Diocletian concludes an agreement with Varahran II and places Tiridates III on the throne of Armenia. Diocletian suppresses an uprising in Egypt.

289
Diocletian fights against the Sarmatians. Maximian is defeated by Carausius.

292
Diocletian fights against the Sarmatians.

293
Constantius and Galerius were appointed Caesars in the West and East, respectively. Constantius recaptures Boulogne from Carausius, who is killed by his advisor Allectus, who continues to rule Britain. Varahran II died. Varahran III, king of Iran, succeeds Narseh I.

293
A tetrarchy was established in the empire - the rule of four.

296
Constantius recaptures Vritapia from Allectus. Agreement between Galerius and Narseh.

296
A war began with the Persians, which ended in 298 with the victory of the Romans. Rome's influence in Iran strengthened

297
Decree of Diocletian against the Manichaeans (March 31), Revolt of Domitius Domitian in Egypt. Galerius' war against Iran.

298
Diocletian in Egypt.



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