I filosofi della corte di Carlo Magno hanno delineato, nei primi otto capitoli dell’Opus contro i... more I filosofi della corte di Carlo Magno hanno delineato, nei primi otto capitoli dell’Opus contro il Niceno Secondo, una serrata disamina dialettica dell’imago al fine di delimitarne propriamente lo statuto ontologico. Ne emerge un curioso tipo di res la cui ousia corrisponde precisamente al suo essere ab altero expressa: nell’immagine le categorie di sostanza e relazione si confondono fino a risultare equivalenti. Questo traguardo speculativo, portato a conclusione nell’ottavo capitolo del primo libro, lascia emergere non solo l’ambiguità ontologica radicale dell’immagine rispetto alle altre res della natura, nei confronti delle quali essa è priva di sensus, ma anche e soprattutto la materiale impossibilità di utilizzare le immagini come strumento di apprendimento sostitutivo della scrittura. La principale caratteristica negativa delle imagines non è allora la presunta insidia di una superstitio di cui possono essere intrinsecamente portatrici, deriva alla quale conduce invece l’autoreferenzialità sacrilega degli idola, ma il loro essere del tutto inutiles se finalizzate al culto. Tracce di questa dottrina emergono chiaramente dalle opere di Rabano, Agobardo e Claudio.
SESSION OF FREE COMMUNICATIONS
New Feasts, New Sermons:
The Cult of Mary on the Eve of Iconocla... more SESSION OF FREE COMMUNICATIONS
New Feasts, New Sermons: The Cult of Mary on the Eve of Iconoclasm, in Byzantium and Beyond
This proposed session aims to explore theological connections between Rome and Byzantium on the eve of Iconoclasm by highlighting both the textual tradition (especially homilies) and the accompanying iconographical developments. By the end of the 6th century, the two major feasts of the Hypapantē (i.e. the ‘meeting’, the Presentation of Christ to Symeon) and of the Koimēsis (or Dormitio) of the Virgin were already a part of the liturgical calendar of Constantinople. The Hypapantē was introduced under Justinian in 542, while the Koimēsis began to be celebrated a few decades later, during the reign of Maurice (582–602). Additionally, this is the time when, according to archaeology, the church at the Virgin’s burial site in Jerusalem (i.e. in Gethsemane) was rebuilt. In Rome, it was under the Greek-Palestinian pope Theodore I (642–49) that the celebration of the Hypapantē was established, with the Latin name of the Natalis Sancti Symeonis, and the Assumption. The Natalis Sancti Symeonis soon metamorphosed into the Purificatio Sanctae Mariae, apparently to add emphasis to the role of the Mother of God in the feast (i.e., her offering a sacrifice of purification for having been a woman in child-bed, as prescribed by the Mosaic Law). By the end of the 7th century in Rome, four Marian feasts are attested: the Purificatio Sanctae Mariae (February 2), the Annunciation (March 25), the Assumption (August 15), and the Nativity of the Virgin (September 8). To complement the new calendars in both Constantinople and Rome, there appeared an increasing number of homilies commemorating these recently formalized feasts. However, it is only from the 8th century onwards that systematic collections of Marian sermons began to be produced in the West. The earliest extant Latin homilies on the Hypapantē are those by Bede (†735) and by Ambrosius Autpertus (†784), while on the Koimēsis there is one by Autpertus. The latter author appears to draw inspiration directly from the Byzantine tradition, so much so, in fact, that numerous parallels of exegesis and imagery surrounding these same feasts can be found among the works of Andrew of Crete, Germanos of Constantinople, and John of Damascus. The Byzantine homilies, in turn, rely upon long-standing eastern hymnographic and homiletic traditions about the Virgin (e.g., in Sophronius of Jerusalem and Maximus the Confessor in the seventh century, but extending back to Romanos the Melode in the sixth, and Ephrem the Syrian in the fourth).
I filosofi della corte di Carlo Magno hanno delineato, nei primi otto capitoli dell’Opus contro i... more I filosofi della corte di Carlo Magno hanno delineato, nei primi otto capitoli dell’Opus contro il Niceno Secondo, una serrata disamina dialettica dell’imago al fine di delimitarne propriamente lo statuto ontologico. Ne emerge un curioso tipo di res la cui ousia corrisponde precisamente al suo essere ab altero expressa: nell’immagine le categorie di sostanza e relazione si confondono fino a risultare equivalenti. Questo traguardo speculativo, portato a conclusione nell’ottavo capitolo del primo libro, lascia emergere non solo l’ambiguità ontologica radicale dell’immagine rispetto alle altre res della natura, nei confronti delle quali essa è priva di sensus, ma anche e soprattutto la materiale impossibilità di utilizzare le immagini come strumento di apprendimento sostitutivo della scrittura. La principale caratteristica negativa delle imagines non è allora la presunta insidia di una superstitio di cui possono essere intrinsecamente portatrici, deriva alla quale conduce invece l’autoreferenzialità sacrilega degli idola, ma il loro essere del tutto inutiles se finalizzate al culto. Tracce di questa dottrina emergono chiaramente dalle opere di Rabano, Agobardo e Claudio.
SESSION OF FREE COMMUNICATIONS
New Feasts, New Sermons:
The Cult of Mary on the Eve of Iconocla... more SESSION OF FREE COMMUNICATIONS
New Feasts, New Sermons: The Cult of Mary on the Eve of Iconoclasm, in Byzantium and Beyond
This proposed session aims to explore theological connections between Rome and Byzantium on the eve of Iconoclasm by highlighting both the textual tradition (especially homilies) and the accompanying iconographical developments. By the end of the 6th century, the two major feasts of the Hypapantē (i.e. the ‘meeting’, the Presentation of Christ to Symeon) and of the Koimēsis (or Dormitio) of the Virgin were already a part of the liturgical calendar of Constantinople. The Hypapantē was introduced under Justinian in 542, while the Koimēsis began to be celebrated a few decades later, during the reign of Maurice (582–602). Additionally, this is the time when, according to archaeology, the church at the Virgin’s burial site in Jerusalem (i.e. in Gethsemane) was rebuilt. In Rome, it was under the Greek-Palestinian pope Theodore I (642–49) that the celebration of the Hypapantē was established, with the Latin name of the Natalis Sancti Symeonis, and the Assumption. The Natalis Sancti Symeonis soon metamorphosed into the Purificatio Sanctae Mariae, apparently to add emphasis to the role of the Mother of God in the feast (i.e., her offering a sacrifice of purification for having been a woman in child-bed, as prescribed by the Mosaic Law). By the end of the 7th century in Rome, four Marian feasts are attested: the Purificatio Sanctae Mariae (February 2), the Annunciation (March 25), the Assumption (August 15), and the Nativity of the Virgin (September 8). To complement the new calendars in both Constantinople and Rome, there appeared an increasing number of homilies commemorating these recently formalized feasts. However, it is only from the 8th century onwards that systematic collections of Marian sermons began to be produced in the West. The earliest extant Latin homilies on the Hypapantē are those by Bede (†735) and by Ambrosius Autpertus (†784), while on the Koimēsis there is one by Autpertus. The latter author appears to draw inspiration directly from the Byzantine tradition, so much so, in fact, that numerous parallels of exegesis and imagery surrounding these same feasts can be found among the works of Andrew of Crete, Germanos of Constantinople, and John of Damascus. The Byzantine homilies, in turn, rely upon long-standing eastern hymnographic and homiletic traditions about the Virgin (e.g., in Sophronius of Jerusalem and Maximus the Confessor in the seventh century, but extending back to Romanos the Melode in the sixth, and Ephrem the Syrian in the fourth).
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New Feasts, New Sermons:
The Cult of Mary on the Eve of Iconoclasm, in Byzantium and Beyond
This proposed session aims to explore theological connections between Rome and Byzantium on the eve of Iconoclasm by highlighting both the textual tradition (especially homilies) and the accompanying iconographical developments.
By the end of the 6th century, the two major feasts of the Hypapantē (i.e. the ‘meeting’, the Presentation of Christ to Symeon) and of the Koimēsis (or Dormitio) of the Virgin were already a part of the liturgical calendar of Constantinople. The Hypapantē was introduced under Justinian in 542, while the Koimēsis began to be celebrated a few decades later, during the reign of Maurice (582–602). Additionally, this is the time when, according to archaeology, the church at the Virgin’s burial site in Jerusalem (i.e. in Gethsemane) was rebuilt. In Rome, it was under the Greek-Palestinian pope Theodore I (642–49) that the celebration of the Hypapantē was established, with the Latin name of the Natalis Sancti Symeonis, and the Assumption. The Natalis Sancti Symeonis soon metamorphosed into the Purificatio Sanctae Mariae, apparently to add emphasis to the role of the Mother of God in the feast (i.e., her offering a sacrifice of purification for having been a woman in child-bed, as prescribed by the Mosaic Law). By the end of the 7th century in Rome, four Marian feasts are attested: the Purificatio Sanctae Mariae (February 2), the Annunciation (March 25), the Assumption (August 15), and the Nativity of the Virgin (September 8).
To complement the new calendars in both Constantinople and Rome, there appeared an increasing number of homilies commemorating these recently formalized feasts. However, it is only from the 8th century onwards that systematic collections of Marian sermons began to be produced in the West. The earliest extant Latin homilies on the Hypapantē are those by Bede (†735) and by Ambrosius Autpertus (†784), while on the Koimēsis there is one by Autpertus. The latter author appears to draw inspiration directly from the Byzantine tradition, so much so, in fact, that numerous parallels of exegesis and imagery surrounding these same feasts can be found among the works of Andrew of Crete, Germanos of Constantinople, and John of Damascus. The Byzantine homilies, in turn, rely upon long-standing eastern hymnographic and homiletic traditions about the Virgin (e.g., in Sophronius of Jerusalem and Maximus the Confessor in the seventh century, but extending back to Romanos the Melode in the sixth, and Ephrem the Syrian in the fourth).
New Feasts, New Sermons:
The Cult of Mary on the Eve of Iconoclasm, in Byzantium and Beyond
This proposed session aims to explore theological connections between Rome and Byzantium on the eve of Iconoclasm by highlighting both the textual tradition (especially homilies) and the accompanying iconographical developments.
By the end of the 6th century, the two major feasts of the Hypapantē (i.e. the ‘meeting’, the Presentation of Christ to Symeon) and of the Koimēsis (or Dormitio) of the Virgin were already a part of the liturgical calendar of Constantinople. The Hypapantē was introduced under Justinian in 542, while the Koimēsis began to be celebrated a few decades later, during the reign of Maurice (582–602). Additionally, this is the time when, according to archaeology, the church at the Virgin’s burial site in Jerusalem (i.e. in Gethsemane) was rebuilt. In Rome, it was under the Greek-Palestinian pope Theodore I (642–49) that the celebration of the Hypapantē was established, with the Latin name of the Natalis Sancti Symeonis, and the Assumption. The Natalis Sancti Symeonis soon metamorphosed into the Purificatio Sanctae Mariae, apparently to add emphasis to the role of the Mother of God in the feast (i.e., her offering a sacrifice of purification for having been a woman in child-bed, as prescribed by the Mosaic Law). By the end of the 7th century in Rome, four Marian feasts are attested: the Purificatio Sanctae Mariae (February 2), the Annunciation (March 25), the Assumption (August 15), and the Nativity of the Virgin (September 8).
To complement the new calendars in both Constantinople and Rome, there appeared an increasing number of homilies commemorating these recently formalized feasts. However, it is only from the 8th century onwards that systematic collections of Marian sermons began to be produced in the West. The earliest extant Latin homilies on the Hypapantē are those by Bede (†735) and by Ambrosius Autpertus (†784), while on the Koimēsis there is one by Autpertus. The latter author appears to draw inspiration directly from the Byzantine tradition, so much so, in fact, that numerous parallels of exegesis and imagery surrounding these same feasts can be found among the works of Andrew of Crete, Germanos of Constantinople, and John of Damascus. The Byzantine homilies, in turn, rely upon long-standing eastern hymnographic and homiletic traditions about the Virgin (e.g., in Sophronius of Jerusalem and Maximus the Confessor in the seventh century, but extending back to Romanos the Melode in the sixth, and Ephrem the Syrian in the fourth).