By Matthew Dal Santo
In Debating the Saints' Cults within the Age of Gregory the Great, Dal Santo argues that the Dialogues, Pope Gregory the Great's so much arguable paintings, could be thought of from the point of view of a wide-ranging debate concerning the saints which came about in early Byzantine society. Like different modern works in Greek and Syriac, Gregory's textual content debated the character and plausibility of the saints' miracles and the propriety of the saints' cult. instead of viewing the early Byzantine global as overwhelmingly pious or credulous, the booklet argues that many contemporaries retained the power to query and problem the claims of hagiographers and different promoters of the saints' miracles. From Italy to the guts of the Persian Empire at Ctesiphon, a fit, sceptical, rationalism remained alive and good. The book's end argues that doubt in the direction of the saints mirrored a present of political dissent within the past due East Roman or Byzantine Empire, the place patronage of Christian saints' shrines was once used to sanction imperial autocracy. those far-reaching debates additionally re-contextualize the emergence of Islam within the close to East.
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Extra resources for Debating the Saints Cult in the Age of Gregory the Great
Augustine further connects this purity of the heart with the reorientation of our love toward God. ”24 The “eyes of love” suggest the work of purification upon the heart as faith reorients our desire toward “our highest good” and, by implication, away from the inferior goods of this world. The image of the “eyes” brings us back to Augustine’s distinction between faith and sight. In order to see properly, which is to know properly, we must see with love. 25 The exegetical 22. trin. 28. 23. See Barnes, “The Visible Christ,” 334.
If, however, you lust for bodily rewards from God, you are still under the law. 55 Augustine shows here, even more clearly than in Io. ev. tr. 1, the moral component of his epistemology. The purification of the heart entails an intellectual maturation and ascent from the material to the spiritual, but it also requires a comparable reorientation of one’s desire. To come to the vision and enjoyment of God, one must learn not only to think spiritually but to love spiritually. In the created world, this means loving the beauty of a person’s justice rather than his visible appearance.
F. Berrouard argues that Augustine’s maturing Christology accounts for the later dating of Io. ev. tr. 20–22 to well after Io. ev. tr. 1–19. Though Berrouard’s dating of the latter to 414 is still too late to account for the Donatist emphasis in Io. ev. tr. 1–16, his analysis helps situate those sermons in the context of the initial books of trin. See Berrouard, introduction to Homélies sur l’Evangile de saint Jean XVII–XXXIII, BA 72 (Paris: Desclée de Brouwer, 1977). 14. 16. 9. 17. trin. 14 (my emphasis).
Debating the Saints Cult in the Age of Gregory the Great by Matthew Dal Santo