By Denis Diderot
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14 For the Coptic Christian Church, this same experience of persecution constituted its founding moment and deﬁning history. St Mark allegedly preached the new religion in Alexandria around AD 43–8 and was probably lynched there at Easter (AD 62 or 68) by worshippers of the god Serapis. There were many martyrs for the Christian faith under the subsequent persecutions of the Roman Emperors Decius, Diocletian, and Galerius. Their reigns frame the life and times of St Anthony the Great. Martyrdom and persecution thus become essentially religious forms and expressions of resistance to mark out a belief against its rivals.
Such groups ﬁnd their fourth-century models in the ‘heresies’ of tableau four. What was new, thanks to the Revolution, was the dissolution of the Church in all its various brotherhoods (Jesuits, Trappists, Chartreux, Benedictines, Dominicans, Antonines). Their full reinstatement to various educative and pastoral roles in the 1840s interestingly occurred long after ofﬁcial recognition of rival Reformed Churches and Judaism in France (in 1802 and 1808 respectively). 24 The Tentation’s inclusion of Jewish, Gnostic, as well as Christian and Neoplatonic sects in its melting pot of ‘churches’ and dogmas in the fourth tableau of the Tentation paints an altogether more rounded picture tantamount to the strongly religious climate of nineteenth-century France.
If France’s nineteenth-century explorations and colonization of the globe richly permitted an empirical and deductive ﬁlling in of gaps in knowledge in natural science, for example, or reclassiﬁcation of bounds of knowledge because new information became available (as in comparative religion or early ethnography), this only produced an explosion of deﬁnitions, catalogues, and collections. The parades of knowledge in the tableaux of the Tentation, like specialist criticism hitherto on these, amply demonstrate the point.
Addition aux pensees philosophiques by Denis Diderot