1,721,001 research outputs found
Alle origini dell’Europa: il culto di san Nicola tra Oriente e Occidente. Italia-Francia (Atti del Congresso Internazionale, Bari 2-4 dicembre 2010)
No full textNegoziare la crisi. I santuari come luoghi di resilienza
No full textQuesto volume è nato con la presentazione di un Panel in occasione della conferenza annuale dell’European Association for the Study of Religion (EASR) “Resilient Religion” (Pisa, 30 agosto-3 settembre 2021), intitolato Negotiating the Crisis: the Role of Sanctuaries as Places of Resilient Religious Experiences e coordinato da Ada Campione, Laura Carnevale e Angela Laghezza. Nel Panel si sono affrontati temi legati alle dinamiche di interazione “resiliente” con i luoghi sacri da parte dei pellegrini, così come emergono dall’analisi di fonti scritte e di evidenze materiali, con un focus sulle pratiche rituali e le esperienze devozionali, la funzione e l’uso degli oggetti sacri e il ruolo (mediatore, facilitatore, comunicatore e/o amministrativo) degli agenti istituzionali in riferimento ai santuari
Riti, reliquie, propaganda: il rilancio del culto di santa Fara per superare la crisi di Faremoutiers (XVII secolo)
No full textAccording to the Vitae Columbani abbatis discipulorumque eius by Jonah of Bobbio (first half of the 7th century), Fara founded the monastery of Notre-Dame et Saint-Pierre at Eboriac, which was later called Faremoutiers – the same name tributed to the village in which it is located (Seine-et-Marne, Île-de-France). Initially, Fara was known as the abbess of Faremoutiers, and a disciple of Columbanus (7th century); after, as a saint of the Carolingian dynasty (9th century); from the 17th century onwards, and until today, she is the saint of the ears of corn or of the providence, venerated in some regions of north-eastern France and southern Italy. In the 17th century, in fact, after a long period of oblivion and decadence, the cult of Fara and the sanctuary of Faremuotiers experienced their most extraordinary splendour thanks to the religious and political strategy implemented by abbess Françoise de la Châtre (1605-1643). In the dramatic context of the Wars of Religion, the abbess decided to revitalize the foundress’s figure and devotion to overcome the community’s spiritual and moral crisis. She promoted many successful actions (translation of relics, devotional rites and practices, commissioning of literary and iconographic works), thus concluding the long process of constructing the hagiographic model personified by Fara
Introduzione. (Negoziare la crisi)
No full textL'introduzione presenta metodologia e contenuto del volume, a partire dalla definizione di santuari
Esperienze religiose resilienti e santuari micaelici nella Costantinopoli bizantina: il caso di Anaplous/Sosthenion
No full textIl saggio parte dall’analisi del racconto di due differenti esperienze di guarigione verificatesi a Costantinopoli nel V secolo, di cui sono protagonisti rispettivamente un cristiano e un pagano. Secondo la testimonianza dello storico ecclesiastico Sozomeno, teatro di questi eventi sarebbe stato un luogo sacro denominato Michaelion, identificato variamente con due diversi (?) santuari, l’Anaplous e il Sosthenion. La riflessione si allarga quindi alla valutazione delle funzioni sociali, politiche e religiose, nonché alla possibile ricostruzione delle origini e dello sviluppo storico del Michaelion menzionato da Sozomeno e degli altri luoghi micaelici presenti nella capitale bizantina. L’analisi è condotta prevalentemente sulla base di fonti letterarie di carattere storico (Sozomeno, Esichio di Mileto, Giovanni Malala) e agiografico (Vita di Daniele Stilita) e tenendo conto, ove possibile, di dati di natura topografica e archeologica.In this essay I analyze some resilient religious experiences in Anaplous, a Michaelic sacred place near Constantinople, included by Hesychius of Miletus (6th century) among the sanctuaries attributed to Constantine, and identified with a Michaelion mentioned by Sozomenus (5th century).
Specifically, I will focus on Sozomenos’ description of the healing process of two sick people, a Christian and a Pagan, who both experience in the Michaelion a divine vision and perform peculiar rites, among which the incubatio.
In the perspective of negotiating the crisis, I also will investigate the role played by the presence of Daniel the Stylite in an isolated pagan temple not far from the Michaelion: according to his Life (13-21), this led to problems of co-existence and relationship among religious powers, which ended up with the hermit’s choice to climb the column
Prendersi cura dei mondi: storie di asceti, di leoni e d’altri animali. Itinerari tardo-antichi.
No full text“Il Santuario della Sanità di Volturara Appula (Foggia) tra alterne vicende di prosperità e decadenza”
No full textNote su Agapio, autore dell’ Eptalogo
No full textStarting from the literary reconstruction that Photius offers, the present paper focuses on the character of Agapius and his doctrine.In the Bibliotheca (chap. 179) the patriarch mentions Agapius, defining him an impious man and attributing to him a work, composed of twenty-three treatises and some other chapters. Photius informs that in this writing the author pretends to profess the Christian faith, but, in reality, he reveals himself to be an enemy of Christ; however, he does not specify the title of the work of which the summary is reported.The patriarch also remembers Agapius in his Contra Manichaeos (50), equating him to a disciple of Mani, as well as identifying him as the author of the Heptalogue.The paper relates the information provided by Photius, which appears to be discordant in reference to the era in which the character would have lived, with those coming from other ancient sources. In doing so, the present paper pursues the attempt to identify the elements that allow Agapius to be placed in the history of the Christiandoctrine
Le epistole prefatorie e il titolo del Martyrologium Hieronymianum
No full textThe prefatory epistles, the only proper narrative part of the Martyrologium Hieronymianum, have generally been overlooked by critics. Nevertheless, this text, which has had a wide diffusion and an autonomous tradition, has played a fundamental role in defining the pseudo-Geronimian work and even constituiting is title in a - probably short - phase of its tradition. Through an analysis of the contents of the letters, compared with the testimonies of Gregory the Great, of Cassiodous and specially of Bede, who is the first witness of the lemma martyrologium and also the first author to use the word martyrologium to refer to the Martyrologium heronymianum. This contribution traces a part of the possible path that the work took in the course of its long and obscure tradition between Italy and Northern England
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