By Peter Sarris, Matthew Dal Santo, Phil Booth
The papers accumulated during this quantity discover the suggestions wherein Christian experts through the early medieval global either tested and expressed their social place, whereas even as drawing cognizance to the moments whilst those self same methods have been resisted and challenged. the place past reviews of Christianisation have for the main half approached the problem of dissent in the course of the persisted lifestyles of paganism and some of the Christian heresies, this quantity means that the adventure of doubt in the direction of, and articulation of resistance to, the claims of Christian leaders prolonged some distance outdoor the circles of pagan intellectuals and dissident theologians. the result's a view of Christianisation as way more piecemeal, complicated and incomplete than has frequently been acknowledged.Contributors comprise Peter Turner, Peter Kritzinger, Collin Garbarino, Philip wooden, Ralph Lee, Richard Payne, Mike Humphreys, Giorgia Vocino, and Gerda Heydemann.
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Extra info for An Age of Saints? Power, Conflict and Dissent in Early Medieval Christianity (Brill's Series on the Early Middle Ages)
23. 35. sources of spiritual truthfulness in late antique texts 33 measure of which was the spontaneity principle. Such certainty could only take the form of a sense of a externality to oneself, even if that meant nothing more concrete than an unfamiliar ‘taste’ or a surprising and unwilled thought. Scholars of Augustine have long debated both the historicity and the relative importance of the conversion in the garden. In the scheme of things, how much did the events of that day count, and how much did they represent – whether symbolically or psychologically – much longer processes?
This is, of course, one of the reccurent themes of the present volume, and a similar case has also been made by Gilbert Dagron. 13 If this is an accurate observation of a Byzantine society which had already accepted the broad outline of Christian monotheism, we may perhaps expect it to have been still truer in the immediately preceding late Roman period which underwent such massive religious change from being a world of many different cults at the end of the third century, to one dominated by various strands of Christianity (both sanctioned and unsanctioned) by the early sixth.
B. H. Williams, Ambrose of Milan and the End of the Nicene-Arian Conflict (Oxford, 1995); J. San Bernardino, ‘Sub imperio discordiae: l’uomo che voleva essere Eliseo (giugno 386)’, in Nec timeo mori, ed. F. Pizzolato and M. D. Barnes, ‘Ambrose and the Basilicas of Milan in 385 and 386: The Primary Documents and their Implications’, Zeitschrift für antikes Christentum 4 (2000) 282–299; N. Dörner, ‘Ambrosius in Trier’, Historia 50 (2001), 217–243. 2 See, for example, W. Mitchell, ‘Representation’, in Critical Terms for Literary Study, ed.
An Age of Saints? Power, Conflict and Dissent in Early Medieval Christianity (Brill's Series on the Early Middle Ages) by Peter Sarris, Matthew Dal Santo, Phil Booth