By Dr Maijastina Kahlos
This publication explores the development of Christian id in fourth and 5th centuries via inventing, fabricating and sprucing binary oppositions. Binary oppositions, equivalent to Christians - pagans; fact - falsehood; the only real god - the multitude of demons; the suitable faith - superstition, served to create and toughen the Christian self-identity. The e-book examines how the Christian argumentation opposed to pagans used to be intertwined with self-perception and self-affirmation. Discussing the kinfolk and interplay among pagan and Christian cultures, this booklet goals at widening historic knowing of the cultural conflicts and the otherness in global background and hence, to give a contribution to the continued dialogue concerning the historic and conceptual foundation of cultural tolerance and intolerance. This ebook bargains a worthwhile contribution to modern scholarly debate approximately past due vintage spiritual background and the connection among Christianity and different religions.
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Additional info for Debate and Dialogue (Ashgate New Critical Thinking in Religion, Theology and Biblical Studies)
I. MARROU, ‘Synesius of Cyrene and Alexandrian Neoplatonism’, The Conﬂict between Paganism and Christianity in the Fourth Century, Oxford 1963, 126–50: 144; G. FOWDEN, ‘Polytheist Religion and Philosophy’, CAH XIII, Cambridge 1998, 538–60: 555. 43 LIB. ep. J. FESTUGIÈRE, Antioche païenne et chrétienne, Paris 1959, 220–22. BOWERSOCK 1990, 9–10 stresses the “nexus between paganism and Greek culture”, suggesting that the pagans themselves advocated the use of the words in their religious sense: it seems that this was a part of the later pagan self-afﬁrmation.
Other pagans attempted to minimize differences between their old ways and Christianity, partly because they did not necessarily see such distinctions and antagonism in everyday life. 33 Ethne, ethnikoi, gentes and nationes In the course of the centuries, Christian writers developed a diverse terminology to mark these others. There was, however, no clear single term for pagan in Hebrew, Greek or Latin until the mid-fourth century. The Christian concept of pagan was inﬂuenced by Jewish tradition that distinguished between Jews and non-Jews.
He was following the condemnations of Tertullian (apol. 6). 74 GUIGNEBERT 1923, 74; 99 of Ausonius. 28 Debate and Dialogue themselves to the church but still carried on retaining some of their old practices and beliefs. Bonner insists on the clear distinction between the paganized Christians and semi-Christians. 75 In Bonner’s scheme, the crucial difference between paganized Christians and semi-Christians seems to be not only the acceptance of baptism, but also their differing motives. What makes paganized Christians Christian is their sincerity.