Hellenism in Byzantium: The Transformations of Greek by Anthony Kaldellis

By Anthony Kaldellis

This article used to be the 1st systematic learn of what it intended to be 'Greek' in past due antiquity and Byzantium, an identification which may on the other hand turn into nationwide, spiritual, philosophical, or cultural. via shut readings of the assets, Professor Kaldellis surveys the distance that Hellenism occupied in every one interval; the wider debates during which it used to be stuck up; and the historic motives of its successive differences. the 1st part (100-400) indicates how Romanisation and Christianisation resulted in the abandonment of Hellenism as a countrywide label and its limit to a unfavourable non secular feel and a good, albeit rarefied, cultural one. the second one (1000-1300) indicates how Hellenism used to be revived in Byzantium and contributed to the evolution of its tradition. The dialogue appears heavily on the reception of the classical culture, which used to be the explanation why Hellenism used to be continuously fascinating and hazardous in Christian society, and provides a brand new version for knowing Byzantine civilisation.

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Extra resources for Hellenism in Byzantium: The Transformations of Greek Identity and the Reception of the Classical Tradition (Greek Culture in the Roman World)

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Hughes, and Kim Paffenroth Augustine and Literature Edited by Robert P. Kennedy, Kim Paffenroth, and John Doody Augustine and History Edited by Christopher T. Daly, John Doody, and Kim Paffenroth Augustine and Liberal Education Edited by Kim Paffenroth and Kevin L. Hughes Augustine and World Religions Edited by Brian Brown, John A. Doody, and Kim Paffenroth Augustine and Philosophy Edited by Phillip Cary, John Doody, and Kim Paffenroth Augustine and Philosophy Edited by Phillip Cary, John Doody, and Kim Paffenroth Published by Lexington Books A division of Rowman & Littlefield Publishers, Inc.

What is more: he states that philosophy is not only insufficient for attaining the goal of life; it is not even necessary for it because religious faith can equally fulfill the signposting function of philosophy. While Augustine concedes that it is better if philosophy assumes this task, he insists that if this is not possible—for example, because someone does not possess the required education or is occupied with a common profession such that he does not have the requisite leisure—faith suffices.

Since recognition of the incarnation is the way for us to become humble and open ourselves for God’s grace, faith is required for the healing of the soul. All attempts to become virtuous through one’s own efforts must in principle remain fruitless, and even worse, they give testimony of human pride and haughtiness. To admit one’s inability, to shed tears of confession, this means to take the humility of the divine logos as a model and to become meek oneself. If we humbly admit our inability to attain the good, then, Augustine asserts, God in his grace will bestow on us the strength to change our lives and to live according to our insight.

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