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Recent studies on the development of early Christianity emphasize
the fragmentation of the late ancient world while paying less
attention to a distinctive feature of the Christianity of this time
which is its inter-connectivity. Both local and trans-regional
networks of interaction contributed to the expansion of
Christianity in this age of fragmentation. This volume investigates
a specific aspect of this inter-connectivity in the area of the
Mediterranean by focusing on the formation and operation of
episcopal networks. The rise of the bishop as a major figure of
authority resulted in an increase in long-distance communication
among church elites coming from different geographical areas and
belonging to distinct ecclesiastical and theological traditions.
Locally, the bishops in their roles as teachers, defenders of
faith, patrons etc. were expected to interact with individuals of
diverse social background who formed their congregations and with
secular authorities. Consequently, this volume explores the nature
and quality of various types of episcopal relationships in Late
Antiquity attempting to understand how they were established,
cultivated and put to use across cultural, linguistic, social and
geographical boundaries.
This book studies the complex attitude of late ancient Christians
towards classical education. In recent years, the different
theoretical positions that can be found among the Church Fathers
have received particular attention: their statements ranged from
enthusiastic assimilation to outright rejection, the latter
sometimes masking implicit adoption. Shifting attention away from
such explicit statements, this volume focuses on a series of
lesser-known texts in order to study the impact of specific
literary and social contexts on late ancient educational views and
practices. By moving attention from statements to strategies this
volume wishes to enrich our understanding of the creative
engagement with classical ideals of education. The multi-faceted
approach adopted here illuminates the close connection between
specific educational purposes on the one hand, and the
possibilities and limitations offered by specific genres and
contexts on the other. Instead of seeing attitudes towards
education in late antique texts as applications of theoretical
positions, it reads them as complex negotiations between authorial
intent, the limitations of genre, and the context of performance.
The present volume's focus lies on the formation of a
multifaccetted discourse on Christian martyrdom in Late Antiquity.
While martyrdom accounts remain a central means of defining
Christian identity, new literary genres emerge, e.g., the Lives of
Saints (Athanasius on Antony), sermons (the Cappadocians), hynms
(Prudentius) and more. Authors like Eusebius of Caesarea and
Augustine employ martyrological language and motifs in their
apologetical and polemic writings, while the Gesta Martyrum
Romanorum represent a new type of veneration of the martyrs of a
single site. Beyond the borders of the Roman Empire, new martyrs'
narratives can be found. Additionally, two essays deal with
methodological questions of research of such sources, thereby
highlighting the hitherto understudied innovations of martyrology
in Late Antiquity, that is, after the end of the persecutions of
Christianity by Roman Emperors. Since then, martyrology gained new
importance for the formation of Christian identity within the
context of a Christianized imperium. The volume thus enlarges and
specifies our knowledge of this fundamental Christian discourse.
Recent studies on the development of early Christianity emphasize
the fragmentation of the late ancient world while paying less
attention to a distinctive feature of the Christianity of this time
which is its inter-connectivity. Both local and trans-regional
networks of interaction contributed to the expansion of
Christianity in this age of fragmentation. This volume investigates
a specific aspect of this inter-connectivity in the area of the
Mediterranean by focusing on the formation and operation of
episcopal networks. The rise of the bishop as a major figure of
authority resulted in an increase in long-distance communication
among church elites coming from different geographical areas and
belonging to distinct ecclesiastical and theological traditions.
Locally, the bishops in their roles as teachers, defenders of
faith, patrons etc. were expected to interact with individuals of
diverse social background who formed their congregations and with
secular authorities. Consequently, this volume explores the nature
and quality of various types of episcopal relationships in Late
Antiquity attempting to understand how they were established,
cultivated and put to use across cultural, linguistic, social and
geographical boundaries.
This book studies the complex attitude of late ancient Christians
towards classical education. In recent years, the different
theoretical positions that can be found among the Church Fathers
have received particular attention: their statements ranged from
enthusiastic assimilation to outright rejection, the latter
sometimes masking implicit adoption. Shifting attention away from
such explicit statements, this volume focuses on a series of
lesser-known texts in order to study the impact of specific
literary and social contexts on late ancient educational views and
practices. By moving attention from statements to strategies this
volume wishes to enrich our understanding of the creative
engagement with classical ideals of education. The multi-faceted
approach adopted here illuminates the close connection between
specific educational purposes on the one hand, and the
possibilities and limitations offered by specific genres and
contexts on the other. Instead of seeing attitudes towards
education in late antique texts as applications of theoretical
positions, it reads them as complex negotiations between authorial
intent, the limitations of genre, and the context of performance.
The present volume's focus lies on the formation of a
multifaccetted discourse on Christian martyrdom in Late Antiquity.
While martyrdom accounts remain a central means of defining
Christian identity, new literary genres emerge, e.g., the Lives of
Saints (Athanasius on Antony), sermons (the Cappadocians), hynms
(Prudentius) and more. Authors like Eusebius of Caesarea and
Augustine employ martyrological language and motifs in their
apologetical and polemic writings, while the Gesta Martyrum
Romanorum represent a new type of veneration of the martyrs of a
single site. Beyond the borders of the Roman Empire, new martyrs'
narratives can be found. Additionally, two essays deal with
methodological questions of research of such sources, thereby
highlighting the hitherto understudied innovations of martyrology
in Late Antiquity, that is, after the end of the persecutions of
Christianity by Roman Emperors. Since then, martyrology gained new
importance for the formation of Christian identity within the
context of a Christianized imperium. The volume thus enlarges and
specifies our knowledge of this fundamental Christian discourse.
Peter Gemeinhardt behandelt in diesem Lehrbuch die Geschichte des
Christentums in den ersten sechs Jahrhunderten seines Bestehens. Er
unterteilt die Gesamtentwicklung in drei große Phasen - Formierung
(ca. 100-250 n. Chr.), Stabilisierung (ca. 250-450), Pluralisierung
(ca. 450-700) -, in denen jeweils vier thematische Aspekte zur
Sprache kommen: A. Das Christentum als Religion unter anderen
Religionen, B. Praktiken der Frömmigkeit, C. Theologie als Prozess
der Lehrbildung und Selbstreflexion, D. Kirche als Institution und
Organisation. Auf diese Weise wird einerseits die hohe innere
Pluralität des spätantiken Christentums herausgearbeitet,
andererseits aufgezeigt, dass und wie christliche Identität in
dieser Vielfalt gesucht und gefunden wurde. Der Autor greift damit
neuere Tendenzen einer religions- und sozialgeschichtlichen
Betrachtungsweise des Christentums auf und ergänzt sie um den
Aspekt der Institutionalisierung, also der immer wieder
erforderlichen Aushandlung, was christlich ist und wo dessen
Grenzen verlaufen. Zudem arbeitet er heraus, welche Rolle Theologie
als kontinuierliche Reflexion des authentisch Christlichen in
diesem Prozess spielte. Zugrunde liegt ein weit gefasstes
Verständnis von Spätantike als einer Epoche, in der mit dem
Christentum und dem Judentum sowie später mit dem Islam
monotheistische Religionen mit traditionellen Kulten und
philosophischen Deutungskulturen koexistierten und konkurrierten.
Gerade dadurch gewann das Christentum Kontur als denkende,
handelnde und feiernde Religionskultur, die stabile Identität mit
kontextsensibler Flexibilität zu verbinden verstand.
The meaning of holiness and how one can speak about it remains an
active research question in religious studies and theology. The
articles analyze discourses about holiness from the religious
cultures of late antiquity. Terminologies, practices, and
reflections related to holiness are explored in the context of
their particular religious frames of reference.
Carl Andresen (1909a "1985) posed questions of continuing
relevance: what was the attitude of early Christianity to the
intellectual history of antiquity, how did it categorize theology
and philosophy with respect to each other, how did it defend the
Biblea (TM)s claim to truth against concurrent systems of thought?
This study provides an extensive and detailed reconstruction of the
meeting of the world of antiquity and Christianity, including the
history of their influences. Christianity proves to be an integral
part of its world, whilst also influencing and transfiguring this
environment.
Die intensiv diskutierte oekumenische und systematisch-theologische
Frage, ob der Heilige Geist allein aus dem Vater oder auch aus dem
Sohn hervorgeht (ex Patre Filioque), wird kirchen- und
dogmengeschichtlich analysiert. Ausgehend von der differenzierten
Rezeption des Nizano-Konstantinopolitanums im lateinischen
Sprachraum wird nach den Ursprungen der Filioque-Kontroverse
zwischen dem 8. und 12. Jahrhundert gefragt. Dabei werden die
pneumatologischen und bekenntnishermeneutischen Differenzen sowie
die politischen und ekklesiologischen Rahmenbedingungen
dargestellt. Der Streit um das Filioque erweist sich als Schlussel
zu einer theologischen Divergenzbewegung zwischen griechischem
Osten und lateinischem Westen, deren Ursprunge bereits in den
trinitatstheologischen Grundentscheidungen des 4. Jahrhunderts
liegen. Eine "Loesung" der Filioque-Problematik ist daher nicht
durch die Streichung eines Wortes zu erreichen, sondern nur im
Dialog zweier irreduzibler Ausgestaltungen des trinitarischen
Dogmas.
Autorität und Autoritäten spielen für Bildung und Religion eine
wichtige Rolle - besonders wenn zwischen beiden eine Spannung, ja
Konkurrenz besteht. In Kulturen des Mittelmeerraums und seiner
Umwelt wird dieses Verhältnis unter verschiedenen Vorzeichen
thematisch: Autoritätskonstruktionen tragen zur Durchsetzung von
Wahrheitsansprüchen und zur Speicherung, Tradierung und
Vermittlung von religiösem und Bildungswissen bei. Dabei kommen
unterschiedliche Medien - Texte, Riten, Traditionen - ins Spiel.
Spannungsverhältnisse zwischen Bildung und Religion schlagen sich
in Leitdiskursen nieder, die wiederum Aufschlüsse über die innere
Dynamik vormoderner Gesellschaften erlauben. Die Leitfrage dieses
Bandes lautet entsprechend: Wie verhalten sich Prozesse der
Zuschreibung, Fixierung und Usurpation von Autorität im
Spannungsfeld von Bildung und Religion in antiken und
mittelalterlichen Kulturen?
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