By Dr Maijastina Kahlos
This e-book explores the development of Christian identification in fourth and 5th centuries via inventing, fabricating and sprucing binary oppositions. Binary oppositions, corresponding to Christians - pagans; fact - falsehood; the only precise god - the multitude of demons; the fitting faith - superstition, served to create and make stronger the Christian self-identity. The booklet examines how the Christian argumentation opposed to pagans used to be intertwined with self-perception and self-affirmation. Discussing the kin and interplay among pagan and Christian cultures, this ebook goals at widening old figuring out of the cultural conflicts and the otherness in international background and therefore, to give a contribution to the continuing dialogue concerning the historic and conceptual foundation of cultural tolerance and intolerance. This ebook bargains a useful contribution to modern scholarly debate approximately past due old spiritual background and the connection among Christianity and different religions.
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Extra resources for Debate and Dialogue (Ashgate New Critical Thinking in Religion, Theology and Biblical Studies)
L. KÖTZSCHE–BREITENBRUCH, Die neue Katakombe an der Via Latina in Rom, Münster 1976, 12 who leaves the issue of the religious adherence unanswered. Constructing and Deconstructing Dichotomies 33 individuals buried in the hypogeum are straightforward and coherent unitary wholes in their religious beliefs. According to this simpliﬁcation, a Christian wanted to be buried in a room ﬁlled with decoration exclusively of Christian iconography and averted pagan themes. This view fails to take into account the fact that various persons had different standards: people of the same era and the same community and even the same single person could have had varying standards and different ways of outlining reality.
Even in the well-documented case of Augustine of Hippo, wanderings, doubts and Angst are supposed to belong to the life before fundamental and ﬁnal conversion and the church father after his conversion is assumed to have become a completed personality with a determined Christian conviction and with thought evolving into a plausible system of ideas. It is Augustine himself who advocates the idea of a fundamental and ﬁnal conversion in his Confessiones. 88 To take another example, the interpretations of wall paintings in the hypogeum in Via Latina illustrate the categories into which the modern research has attempted to squeeze late antique individuals.
2 insisted upon the decision, condemning Christians who continued to participate in Roman spectacles as suaviludii. TERT. scorp. 1 also called them ‘Christians in the air’ (plerosque in ventum et si placuerit christianos). The grey area of urban celebration is discussed in Chapter 5. 101 AMBR. ep. 8 (= ep. 3). The religious adherence of the Roman senate has been a much-disputed issue in the studies of Late Antiquity. MATTHEWS 1975, 206; CRACCO RUGGINI 1979a, 141 and G. CLEMENTE, ‘Cristianesimo e classi dirigenti prima e dopo Costantino’, Mondo classico e cristianesimo, Roma 1982, 51–64: 63 assert that Christians were in the majority in 384 while S.
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