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Phyrric War, Rome wins all Italy
|
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275
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|
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Polybius's history of Rome from 262
to 120 builds on Aristotle's idea of a mixed
constitution and first articulates the notion of
checks and balances
|
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202
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Polybius born
|
|
|
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201
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Rome defeats Hannibal, end of Punic Wars with
Carthage
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|
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184
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Cato the Censor tries to protect Roman
morals
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175
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Antiochus Epiphanes begins to rule in Judah and
will reign until 163
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Cicero's De Republica, De
Officis, De Legibus apply Greek political
philosophy to Roman government. Cicero argues
government must be limited by law based on the
obligation of all citizens - the governors and the
governed - to follow moral rules
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106
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Marcus Tullius Cicero ("Tully") born
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73
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Spartacus leads revolt of Roman slaves
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63
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Roman General Pompey conquers Palestine
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52
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Publius Clodius dies from a plot by Milo
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49
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Pompey, as sole consul, has the Senate declare
Julius Caesar an outlaw. Caesar's ally, tribune
Mark Antony flees Rome
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|
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47
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Caesar puts Cleopatra on throne of Egypt
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End of Roman republic
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46
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Cato the Senator commits suicide
|
|
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45
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Cicero
(also here)
gives up hope that Julius Caesar will establish a
Roman constitution and restore the institutions of
the republic
|
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44
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Brutus assasinates Julius Caesar on March 15 for
making himself "king" of Rome
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43
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Cicero plots with Brutus and Cassius to fragment
Caesar's followers. Octavian, Caesar's son, defeats
Antony at Mutina
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|
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42
|
|
Octavian, Caesar's adopted son, along with
Antony, and Lepidus are appointed Triumvirs for
Settling the Constitution. They defeat Brutus and
Cassius and take control of all Roman territory
|
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37
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Antony names Herod
king of Judea
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36
|
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Octavian and Antony split Roman territory
between them west and east.
|
|
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31
|
|
Octavian defeats Antony and Cleopatra in the
Battle of Actium, a naval battle. Herod pledges
loyalty to Octavian.
|
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30
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|
Antony and Cleopatra commit suicide.
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27
|
|
Senate renames Octavian as Augustus and gives
him control of all Roman lands
|
|
First Roman Emperor
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23
|
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Senate gives Augustus autocratic power
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|
The Aeneid
|
|
19
|
|
Death of Virgil
|
|
End date of Livy's
History of Rome
|
|
9
|
|
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|
|
|
c.4
|
|
Birth of Christ
|
|
B.C. above
|
|
(no year zero)
|
|
A.D. below
|
|
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33
|
|
March 29, Jesus enters Jerusalem as King
|
|
The
Logos
|
|
40
|
|
Philo
|
|
|
|
|
|
|
|
Parallel
Lives
|
|
75
|
|
Plutarch
(also here)
|
|
Epistle
of Clement to the Corinthians
|
|
c.97
|
|
Clement
of Rome
|
|
|
|
c.100
|
|
Heresy of Gnosticism
|
|
|
|
144
|
|
Heresy of Marcionism
forces church to consider the New Testament
canon
|
|
Apologies
(scroll down at the linked page) and
Dialogue with Trypho begin Christian
apologetic tradition that analyzes politics and
society by articulating Christian philosophy
|
|
165
|
|
Justin
martyred by Marcus Aurelius
|
|
|
|
c.172
|
|
Heresy of Montanism
|
|
Against
Heresies, (scroll down) The
Epideixix [Proof of Apostolic
Preaching]
|
|
c.180
|
|
Irenaeus
shows from the Scripture that God established
government to keep down wickedness, and that
governors must thus obey and enforce God's rules.
Irenaeus teaches that people get kings who do not
obey God's laws when they themselves do not obey
God's laws.
|
|
The Apology, De corona militis,
Against Marcion
|
|
c.200
|
|
Tertullian
teaches kings can only expect obedience to their
laws if the laws are just.He distinguishes God's
commands for government (eye for an eye) with God's
commands for individuals (turn the other cheek) and
shows that the distinction was necessary because
otherwise there would be no temporal force to hold
the wicked in check. Urges prayer for the Emperor
and argues legalizing Christianity will not
increase political divisiveness because Christians
value righteousness above worldly gain acquired by
political power. Tertullian argues from Scripture
that Christians must not serve in the military
forces of a pagan nation. Tertullian worshipped in
a martyr church and was keenly aware of the pagan
nature of Roman society, which probably explains
why he fell in with the apocalyptic heresy of
Montanism in later life.
|
|
Stromateis
(scroll down)
|
|
c.215
|
|
Clement
of Alexandria teaches that God gave His laws of
right and wrong to man for man's good. By enforcing
God's law, government either leads someone back
"from wicked courses to a virtuous and constructive
life" or, by inflicting capital punishment,
mercifully delivers one who will not heed the law
"from a life enslaved to evils."
|
|
|
|
240
|
|
Heresy of Manichaeism
foreshadows Islam
|
|
|
|
|
|
|
|
|
|
312
|
|
Conversion of Constantine.
|
|
Edict of Milan makes
Christianity tolerated in Roman Empire
|
|
313
|
|
For Christian scholars, the conversion of
Constantine represented attainment on the ideal in
Romans 13 that government should bear the sword to
enforce God's rules. For about a century, Christian
thought was colored by the euphoric notion that the
rule of Christian kings would lead to something
like the millenial kingdom on earth. The notion was
shattered by both the evangelical challenge
presented by barbarian invaders and Augustine's
writings, though traces of it survive in Christian
political thought for several hundred years.
|
|
|
|
|
|
|
|
|
|
325
|
|
Heresy of Arianism
provokes first Council
of Nicaea
|
|
|
|
|
|
|
|
Constantinople
founded on site of ancient Byzantium as new capital
of Roman Empire
|
|
330
|
|
|
|
|
|
|
|
|
|
New
Testament canon (which books should be
included) appears
|
|
367
|
|
Athanasius
|
|
|
|
c.400
|
|
John Chrysostom, drawing on King Uzziah's
attempt to burn incense in 2 Chronicles 26,
distinguishes the role of sacred and secular
authority. Religious authority wields the power of
persuasion and instruction, civil authority wields
the power of the sword. "The king, then, is
entrusted with the care of our bodies, the priest
with our souls." For John, living in the Eastern
Empire, the formula is unusual, because the greater
consolidation of power in the Eastern Empire
allowed emperors greater influence over church
doctrine, which they repeatedly attempted to
exercise.
|
|
|
|
410
|
|
Roman garrison departs Britain
|
|
De
Civitate Dei (The City of God)
|
|
425
|
|
Augustine
Augustine was the first to articulate that
Christian and non-Christian individuals hold
different goals. Christians seek eternal life. They
are citizens of heaven on an earthly pilgrimage.
Non-Christians seek temporal goods and pleasures,
they are the "inhabitants of the earth" as
Revelation calls them. Since both the "city of God"
and the "earthly city" are present on earth,
politics reflects spiritual warfare. But as long as
rulers enforce God's laws, a "cooperative order" is
established that allows both groups to enjoy the
maximum level of peace and prosperity. The role of
civil government, therefore, is to enforce God's
laws. Augustine says that following God's laws
minimizes social costs.
|
|
|
|
|
|
|
|
Fall of Rome
|
|
476
|
|
Odoacer sacks city of Rome
|