“Gentilitas y paganismus en los sermones de Máximo de Turín: reconsideración de una sinonimia infundada” (original) (raw)
Related papers
Vetera Christianorum, 2017
In the bibliography related to the life and work of Maximus of Turin, it is possible to find out multiple considerations with respect to the situation in which the process of Christianization and the gentilitas took place in the city and its surroundings at the end of 4th century and beginning of the 5th century. However, most of these approaches are affected by the same problem: when completely ignoring the performative character of Late Antique Christian literature, they base their appreciations on the certainty that the Sermones of the Bishop of Turin present an objective description of the historical reality. Taking this into account the present paper proposes, on the one hand, to analyze critically the answers given by the bibliography about this author as regards certain crucial questions for the analysis of the addressed topics, and, on the other hand, to suggest the need to conduct the study of the homiletic work of Maximus with updated theoretical and methodological guidelines.
Studia Historica. Historia Antigua, 2020
We have held in previous papers that Maximus of Turin (…398- …423) resorted to the terms gentilitas and paganismus in order to allude to two entities that were not only different, but even more, opposed in some fundamental characteristics. Indeed, gentilitas referred to individuals that had not known of Christianism yet but still conserved the possibility of becoming Christians and thus could still obtain salvation, whereas paganismus referred to those who had known of Christianism but decided to reject it, deserving eternal death. The aim of this paper is to go in depth in the knowledge of the meaning that Maximus attributed to the term gentilitas through the analysis of his sermon XX and the peculiar relationship he established there between gentilitas, peccatum and humanitas.
Anales de Historia Antigua, Medieval y Moderna, 2022
In recent studies we have considered the way Maximus of Turin (…398- …423) used the terms gentilis and paganus to refer to two entities that were different and opposed in some essential characteristics: while paganus referred to those who had known and rejected Christianity, and who deserved eternal death for that; gentilis was applied to those who were still unaware of Christianity and, as a consequence, lived a secular life signed by ignorance and suffering. This last situation could be overcome becoming a Christian, undergoing a process of spiritual purification run by the Church. The aim of this paper will be to deepen our understanding of the ways to overcome gentilitas and become fidelis according to Maximus. Based on the analysis of sermo XXXIII, we will try to demonstrate that moving from gentilitas to fidelitas not only required a purifying stage, but also a subsequent attributive phase addressed by the author through the image of fermentum and farina.
Byzantion Nea Hellás, 2016
Postulamos que en la obra de Amiano Marcelino se observan al menos tres vías de comprensión diferenciadas para los fenómenos sobrenaturales: el conocimiento filosófico/científico que explica físicamente la realidad; el conocimiento que permite interpretar las señales de los dioses y sus actos en el mundo y un conocimiento asociado a diversas prácticas mágicas. Abstract: We suggest there are at least three different ways though which we can understand supernatural phenomena: the philosophical/scientific knowledge that provides a physical explanation of reality, the knowledge that allows the interpretation of gods'signs and actions in the world, and the knowledge that is associated to different magical practices.
Actualidad de la crítica de San Agustín al paganismo en De Civitate Dei
Espíritu (2012) LXI/144
The arguments used by Saint Augustine in his theoretical and practical discourse, against ancient paganism (especially against those arguments put forward by Celsus and Porphyry) are useful in part for the challenges nowadays embodied in the so-called neopaganism (and its leading intellectuals such as De Benoist or Augé). In this article a distinction is made in the Augustinian reaction between aspects relating to pagan cult and those relating to ‘dogmatic’ content. In the latter case, the multiform, inconsistent and unsystematic theology of ancient paganism reappears today as a pluralistic, sacralizing and superstitious attitude, tinged in some author’s writings as politically correct multiculturalism. In the former case, the pagan cult reappears in the form of cultural policies that are tolerant towards any apparently religious phenomena such as Satanism and Halloween. Saint Augustine’s message for the man of today and yesterday is clear: the syncretism which is latent in every pagan attitude or idea is wholly incompatible with the due reverence for faith in God the Creator.
Jansenismo y regalismo en el Seminario de San Fulgencio de Murcia
Revista de Historia Moderna. Anales de la Universidad de Alicante, 1982
En el estudio de la cultura española del siglo XVIII, el colegio-seminario conciliar de San Fulgencio de la ciudad de Murcia adquiere personalidad propia como importante foco de difusión del pensamiento jansenista y de las ideas ilustradas. La fama que en ese sentido adquirió entre sus contemporáneos perduró a lo largo del siglo XIX; sambenito éste que ha llegado hasta nuestros días. Sin embargo, carecíamos de los necesarios estudios sobre la evolución cultural del colegio durante su etapa más significativa (el último cuarto del siglo XVIII y la primera década del XIX) que ayudasen a centrar el problema desde unas perspectivas distintas a las proporcionadas por el simple tópico. Bien es cierto, por otra parte, que este trabajo sólo ha sido posible, desde un enfoque adecuado, cuando la evolución reciente de la historiografía sobre la cultura española del siglo XVIII (y en concreto, sobre nuestro jansenismo), ha permitido articular los estudios más específicos y de menor envergadura s...