By Dr Maijastina Kahlos
This ebook explores the development of Christian id in fourth and 5th centuries via inventing, fabricating and polishing binary oppositions. Binary oppositions, comparable to Christians - pagans; fact - falsehood; the single actual god - the multitude of demons; the fitting faith - superstition, served to create and make stronger the Christian self-identity. The publication examines how the Christian argumentation opposed to pagans was once intertwined with self-perception and self-affirmation. Discussing the family and interplay among pagan and Christian cultures, this ebook goals at widening historic figuring out of the cultural conflicts and the otherness in international historical past and hence, to give a contribution to the continued dialogue in regards to the old and conceptual foundation of cultural tolerance and intolerance. This publication deals a necessary contribution to modern scholarly debate approximately overdue old non secular background and the connection among Christianity and different religions.
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Extra info for Debate and Dialogue (Ashgate New Critical Thinking in Religion, Theology and Biblical Studies)
In a letter to Augustine, Marcellinus refers to Volusianus’ doubts and asks Augustine to clarify all doubtful matters that Volusianus had in mind (omne … quod habere potest, insinuasset ambiguum). 94 The expressions of hesitation and uncertainty are frequent in Christian literature. It is often the pagan practices or pagan arguments against Christianity that cause uncertainty. Ambrose impresses on Emperor Valentinian II’s mind that he must not be ambiguous but rather certain in his faith: Itaque non ﬁdei tuae ambiguus, sed providus cautionis, et pii certus examinis.
C. 449 paganus is used in the sense of rustic. Ambrose and Jerome do not use the term. DEMOUGEOT 1956, 337–40, 344–5; O’DONNELL 1977, 165. 60 MAR. VICTORIN. in Gal. 3: qui [sc. 3: … apud Graecos, id est apud paganos. Marius Victorinus even uses the word paganismus (in Gal. 9). OROS. hist. 1 prol. 9. GRÉGOIRE – ORGELS 1952, 379; CHUVIN 2002, 8. 18 (in 370): cum paganorum animi contra sanctissimam legem quibusdam sunt excitationibus excitati. DEMOUGEOT 1956, 341. F. MARTROYE, ‘La répression de la magie et le culte des gentils au IVe siècle’, Revue historique de droit francais et étranger 9 (1930), 669–701: 683, n.
96 PS. PAVL. NOL. Poema ultimum 152–4: Haec ego cuncta prius, clarum quam lumen adeptus, / meque diu incertum et tot tempestatibus actum / sancta salutari suscepit eclesia portu ... Pseudo-Paulinus’ words are a clear reminiscence of Cyprian’s description (ad Donat. 3) of the spiritual state before the conversion. Darkness and obscurity (in tenebris atque in nocte caeca) are stressed as are the wavering, hesitation, ignorance and alienation from the truth and the light (nutabundus ac dubius … nescius, veritatis ac lucis alienus).