Talk:Perpetua and Felicity
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Moved signature for initial work (Graham Pope BA Theology BTh (Hons)) here. You will find, Graham, that we generally don't sign articles, as they quickly move from one person's work to the work of many -- hopefully in an incrementally improving way. -- Someone else 09:28 Dec 31, 2002 (UTC)
What you can do if your name is important as a researcher is to quote yourself in the article. I'd like to see more about the motives behind the interest in discounting the Perpetua and Felicitas story. I'd like to see more of her story. I'd like to read about internal marks of authenticity or fraud within the story. Hawstom 21:48, 13 Jan 2004 (UTC)
[edit] Married?
The Acts does not once mention a husband for Perpetua. Does her having a child immediately make her married? I can think of a number of reasons why she would have one outside marriage (rape, carrying for someone else, widowed). Does anyone have any specific evidence of her marriage? -- Mjwilco 15:52, 13 October 2005 (UTC)
In the second paragraph, there are five martyrs, and in the fifth paragraph there are six confessors. Who is the other person? Also, the discussion of Septimius Severus and Gita was confusing to me. Would Gita only have a birthday celebration after being named 'Caesar'? Would an emperor's son merit a birthday celebration? Another point that caused confusion is that the Septimius Severus article indicates that he did not initiate any anti-Chrisitan legislation. This does not agree with the beginning of the third paragraph. Do these confusions appear in the primary source materials? Do secondary sources disagree about some of these points? Saint Midge 19:39, 8 November 2005 (UTC)
[edit] Acta vs. Passio
The article makes some reference to the distinction between the Acta and the Passio of Perpetua. However, I think it is rather unclear, especially on the issue of Montanism. In my reading, the redactor of the Latin Passio (I'm not sure about the Greek?) makes comments that can easily be understood as Montanist, esp. in the Prologue and the closing doxology; the issue of a woman receiving visions (and her care in tying up her hair!) seem to support the Montanist thesis. However, my understanding is that this redactoral "spin" is not present in the Acta. See J. W. Halporn, "Literary History and Generic Expectations in the Passio and Acta Perpetuae," Vigiliae Christianae 45 (1991), 221-241.
[edit] Montanism
As you can see from the bibliography, there is now a reference for possible Montanist influences in the hagiographic literature. Might I suggest that the controversialists, or someone else, contacts the author and avails themselves of any additional documentary evidence about whether or not Montanist influences existed.
User Calibanu 14:44, 29 May 2006
