By Alan Cameron
Rufinus' brilliant account of the conflict among the japanese Emperor Theodosius and the Western usurper Eugenius by way of the River Frigidus in 394 represents it because the ultimate war of words among paganism and Christianity. it's certainly extensively believed mostly pagan aristocracy remained a robust and lively strength good into the 5th century, sponsoring pagan literary circles, patronage of the classics, and propaganda for the outdated cults in paintings and literature. the main target of a lot glossy scholarship at the finish of paganism within the West has been on its intended obdurate resistance to Christianity. The dismantling of this romantic fantasy is among the major objectives of Alan Cameron's booklet. truly, the publication argues, Western paganism petered out a lot past and extra speedily than hitherto assumed.
The topic of this e-book isn't the conversion of the final pagans yet fairly the length, nature, and effects in their survival. by means of re-examining the ample textual facts, either Christian (Ambrose, Augustine, Jerome, Paulinus, Prudentius) and "pagan" (Claudian, Macrobius, and Ammianus Marcellinus), in addition to the visible facts (ivory diptychs, illuminated manuscripts, silverware), Cameron exhibits that the majority of the actions and artifacts formerly pointed out as hallmarks of a pagan revival have been in truth simply as very important to the lifetime of cultivated Christians. faraway from being a subversive job designed to rally pagans, the reputation of classical literature, studying, and paintings by means of such a lot elite Christians may very well have helped the final reluctant pagans to eventually abandon the previous cults and undertake Christianity. The fruits of a long time of analysis, The final Pagans of Rome overturns many long-held assumptions approximately pagan and Christian tradition within the past due old West.
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Additional resources for The Last Pagans of Rome
With this basic conviction—and the theological thesis that the Hindu Sankara and the Christian Aquinas could be intellectually reconciled in their respective views of the cosmos as sacrament—Grant became one of the great pioneers of “inculturation” in India after Vatican II, culminating in her role as director of the inter-religious center at the Christa Prema Seva Ashram in Pune in 1975. Āe aim of this community was to recognize “in daily contact with our brothers and sisters from other religions .
K. Speaking of Siva . New York: Penguin Books, 1973. Rambachan, Anantanand. The Advaita Worldview. Albany NY: State University of New York Press, 2006. Thapar, Romila. A History of India . Vol. 1. New York: Penguin Books, 1990. YOGA AND THE WOUNDED HEART Jyoti Sahi Art Ashram, Bangalore, India You will do well to pay attention to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. —2 Peter 1:19 I Introduction: The Yoga of Art The relation of art to yoga has been a concern of mine over the last forty years.
On the contrary, he “continues to see grass as green and the sky as blue, to consider rice as something to eat and cloth as something to wear . . What he is liberated from is the relationship to ‘himself ’ that until then he projected onto these things. ’ ”5 In far away Hindu India, Abhishiktananda came home to his Christian self. VI A final Hindu-Christian pioneer who inspired and oriented our Indian pilgrimage was Sara Grant. A close associate of Abhishiktananda, this intrepid Sacred Heart Sister spent most of her life practicing inter-faith dialogue in Mumbai and Pune.
The Last Pagans of Rome by Alan Cameron