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By Peter Sarris, Matthew Dal Santo, Phil Booth

The papers gathered during this quantity discover the recommendations wherein Christian specialists through the early medieval global either confirmed and expressed their social place, whereas while drawing recognition to the moments while those self same procedures have been resisted and challenged. the place prior experiences of Christianisation have for the main half approached the difficulty of dissent during the endured lifestyles of paganism and a number 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 a long way outdoors the circles of pagan intellectuals and dissident theologians. the result's a view of Christianisation as way more piecemeal, advanced and incomplete than has usually been acknowledged.Contributors contain Peter Turner, Peter Kritzinger, Collin Garbarino, Philip wooden, Ralph Lee, Richard Payne, Mike Humphreys, Giorgia Vocino, and Gerda Heydemann.

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Additional resources for An Age of Saints? Power, Conflict and Dissent in Early Medieval Christianity (Brill's Series on the Early Middle Ages)

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If not, how did they relate to one another? To examine these questions is not the same thing as explaining the structure of religious texts; nor is it simply to establish with greater precision the boundary between historical fact and literary idealization. e. all those things most characteristic of hagiography – were themselves continuous with the religious and spiritual habits, experiences, and attitudes of late antique people. This paper will thus begin by discussing thirdperson religious writing before comparing it to first-person religious writing.

As shown by his profound response to Cicero’s Hortensius50 and the libri Platonici,51 Augustine was no stranger to dramatic moments of philosophical inspiration. 53 It is often remarked that book eight of the Confessions, which closes with Augustine’s own conversion, also concerns those of several other people: Marius Victorinus, Ponticianus and Saint Anthony. It is crucial to recognize why these models had such a deep and direct impact on Augustine. 55 His acceptance of them, therefore, constituted a belief both in the nature of God’s intervention in the world, even in a post-biblical age, and also of what he could reasonably one day expect for himself.

22 peter turner It is not in the extent of their dogmatism that the claims Marinus advances about his hero differ from equivalent passages in Theodoret’s Religious History. 36 What is distinctive, however, is the rationale he includes for considering these things as miracles: only because their occurrence is absolutely spontaneous and unaffected can these events be accorded the status of omens; conversely any suspicion of human interference would be legitimate grounds for doubt and must therefore be refuted.

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