Monumenta sanctorum
Rom und Mailand als Zentren des frühen Christentums: Märtyrerkult und Kirchenbau unter den Bischöfen Damasus und Ambrosius
This study compares the building projects, written and epigraphical testimonies, and performative actions of two outstanding figures among fourth century bishops, Damasus and Ambrosius. These monumenta sanctorum worked as catalysts of the emerging cult of...
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This study compares the building projects, written and epigraphical testimonies, and performative actions of two outstanding figures among fourth century bishops, Damasus and Ambrosius. These monumenta sanctorum worked as catalysts of the emerging cult of the martyrs. Moreover, the different manifestations of episcopal presence, some of which are here examined critically for the first time, illustrate the influence of the two bishops on the process of christianisation in their dioceses, Rome and Milan. Using partly different strategies, they both had a large part in the development and representation of a local Christian history. Their approach in this served as a model for numerous other cities and shaped the Christian cult of the saints into the Middle Ages and beyond.
Klappentext zu „Monumenta sanctorum “
During the overlapping periods of their episcopates, both Damasus (366-384) and Ambrosius (374-397) aimed at consolidating their episcopal auctoritas. In this regard we notice differences, but also similarities in their utilisation of the monumenta sanctorum, which include building projects and literary testimonies as well as the performative staging of inventions of saints. The aim of this study is to evaluate these similarities and differences in a detailed comparison and to find explanations for the chosen ways of asserting episcopal presence.Following a biographical outline and a characterisation of the ecclesio-political and social field within which the two bishops operated (Chapter 1), the changes to the Christian iconic topography of Rome and Milan caused by the building projects of Damasus and of Ambrosius are evaluated (Ch. 2).
First, all building projects attributed to Damasus will be critically examined on the basis of the archaeological evidence in order to show the true extent of his building activities and assess Damasus's contribution to the development of a Christian iconic topography of Rome (Ch. 2.1; Appendix A). Such an overview of the building projects of this Roman bishop was not available before now. Damasus followed the example of his predecessors in his urban building activity, but thereby also engaged in competition with aristocratic church foundations. With regard to this, the fact that he qualified his titular church for the episcopal liturgy with a solea was not previously taken into account. The action in the catacombs, often described as extensive by researchers, can be linked to an architectural portrayal of the tomb under Damasus with certainty only in one case. An improved accessibility of the tombs of the martyrs cannot be confirmed.
The following section of the paper focuses on the church foundations of Ambrosius (Ch. 2.2; Appendix B). Contrary to a frequently advocated opinion, Ambrosius can only be considered to be the
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founder of two churches outside of Milan (basilica Apostolorum and basilica Ambrosiana).
A comparison of both bishops' building activity shows that both extended their area of influence, escpecially in the suburbium, and adopted a private form of Chritian cult practice, the cult of the martyrs. By integrating relics into his churches and into the liturgy, Ambrosius facilitated their collective worship while at the same time withdrawing the martyrs from direct access by the congregation. Thus, the cult of the martyrs in Milan was more closely tied to the person of the bishop than in Rome and gained an official nature. Damasus, on the other hand, was named in the inscriptions of many martyrs' graves and thus became an intermediary in private cult practice. By being involved in building projects around the tombs of the Princes of the Apostles, he highlighted the pre-eminence of his diocese, which was the only one to have two apostles' graves.
The following chapter offers a comparison of the literary monumenta sanctorum (Ch. 3). Despite the largely dissimilar literary work, the epigraphical sources help to reveal correspondences in form and content. However, the differences prevail: In the epigrams of Damasus, which accentuate the bishop's education with literary quotes, the martyrs are used as historical examples and to justify the universal claim to ecclesiastical leadership of the Roman diocese. In the work of Ambrosius, the local martyrs of Milan play a secondary role but serve to highlight the achievement of Ambrosius in revealing these miracle workers to his congregation.
The performative manifestations of episcopal auctoritas, analysed by using the example of the inventions of the martyrs, show marked differences (Ch. 4). The chapter attempts to answer the following questions: 1. How did Damasus / Ambrosius know where to search? 2. How was a tomb identified as that of a martyr? 3. What rituals where performed during the invention of a tomb? 4. Wha
A comparison of both bishops' building activity shows that both extended their area of influence, escpecially in the suburbium, and adopted a private form of Chritian cult practice, the cult of the martyrs. By integrating relics into his churches and into the liturgy, Ambrosius facilitated their collective worship while at the same time withdrawing the martyrs from direct access by the congregation. Thus, the cult of the martyrs in Milan was more closely tied to the person of the bishop than in Rome and gained an official nature. Damasus, on the other hand, was named in the inscriptions of many martyrs' graves and thus became an intermediary in private cult practice. By being involved in building projects around the tombs of the Princes of the Apostles, he highlighted the pre-eminence of his diocese, which was the only one to have two apostles' graves.
The following chapter offers a comparison of the literary monumenta sanctorum (Ch. 3). Despite the largely dissimilar literary work, the epigraphical sources help to reveal correspondences in form and content. However, the differences prevail: In the epigrams of Damasus, which accentuate the bishop's education with literary quotes, the martyrs are used as historical examples and to justify the universal claim to ecclesiastical leadership of the Roman diocese. In the work of Ambrosius, the local martyrs of Milan play a secondary role but serve to highlight the achievement of Ambrosius in revealing these miracle workers to his congregation.
The performative manifestations of episcopal auctoritas, analysed by using the example of the inventions of the martyrs, show marked differences (Ch. 4). The chapter attempts to answer the following questions: 1. How did Damasus / Ambrosius know where to search? 2. How was a tomb identified as that of a martyr? 3. What rituals where performed during the invention of a tomb? 4. Wha
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Autoren-Porträt von Markus Löx
Markus J. Löx1981 in München geboren. Studium der Fächer Klassische Archäologie, Alte Geschichte und Frühchristliche und Byzantinische Kunstgeschichte an der Ludwig-Maximilians-Universität München und der Ruhr-Universität Bochum. Juli 2006 Magister Artium in Klassischer Archäologie an der Ludwig-Maximilians-Universität München mit einer Arbeit über "Die spätantiken Porträts aus der Villa von Chiragan" (bei L. Giuliani).
09/2006-01/2011 Promotionsstudium in Frühchristlicher und Byzantinischer Kunstgeschichte
02/2008-07/2010 Wissenschaftliche Hilfskraft am Deutschen Archäologischen Institut, Abt. Rom (Archäologische Bibliographie)
02/2011 Promotion in Spätantiker und Byzantinischer Kunstgeschichte an der Ludwig-Maximilians-Universität München über "monumenta sanctorum - Formen bischöflicher Vergegenwärtigung. Damasus und Ambrosius im Vergleich" (bei F. A. Bauer)
Im Sommersemester 2011 Lehrbeauftragter am Institut für Klassische Archäologie der Ludwig-Maximilians-Universität München, anschließend Reisestipendium des Deutschen Archäologischen Institutes. Seit 10/2012 Assistent am Institut für Byzantinische Archäologie und Kunstgeschichte an der Ruprecht-Karls-Universität Heidelberg.
Forschungsschwerpunkte: Frühchristlicher Heiligenkult, Stadtgeschichte Roms in der Spätantike und im Frühmittelalter
Bibliographische Angaben
- Autor: Markus Löx
- 2013, 352 Seiten, Maße: 17 x 24 cm, Gebunden, Deutsch
- Verlag: Reichert
- ISBN-10: 3895009555
- ISBN-13: 9783895009556
- Erscheinungsdatum: 12.08.2013
Pressezitat
"Abschließend eint beide die Instrumentalisierung der monumenta sanctorum zur Stärkung ihrer Stellung in innergemeindlichen Konflikten. Damasus' Maßnahmen sind zusätzlich vom Primatanspruch des römischen Bischofssitzes bestimmt, wohingegen Ambrosius die Sicherung der eigenen niemoria stärker ins Zentrum stellte. Leben und Werk der bei den Bischöfe Damasus und Ambrosius gelten als vermeintlich erschöpfend untersucht. Durch die angewandte Methode eines personalisierten Vergleichs gelingt es dennoch u. a. deren Strategien zur Sicherung der eigenen Stellung oder zur Inszenierung von Heiligkeit zu erhellen. Die dabei gemachten, neuen Beobachtungen und Erkenntnisse tragen zum besseren Verständnis des Christianisierungsprozesses und der Entwicklung des Märtyrerkultes im Allgemeinen bei. Die zukünftige Rolle des Bischofs und die Grundlagen seines teilweise überregionalen Einflusses werden in der zweiten Hälfte des 4. Jahrhunderts von Damasus und Ambrosius nachhaltig geprägt. Daher erläutert die vorliegende Detailstudie Mechanismen bischöflicher Vergegenwärtigung, die auch außerhalb Roms und Mailands zu finden sind und weit über die Spätantike hinaus Gültigkeit behalten sollten. Dieses Buch liefert somit eine wichtige Grundlage für weitere Untersuchungen zum Bischofsamt und zum christlichen Heiligenkult."In: KunstbuchAnzeiger.de, März 2014.
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"Monumenta sanctorum is a sober and careful study. Löx is surely right to draw attention to the ambiguities inherent in the epigraphic, archaeological, and literary data, though undoubtedly he will elicit disagreement on specific points. Nevertheless, his eVidential conservatism only makes more convincing his demonstration of the roles played by the book's two protagonists in the formulation of late ancient martyr cult and the attendant remapping of the classical city. That the means employed by Damasus and Ambrose diverged in several ways and that immediate pressures as well as larger opportunities
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influenced their aims should perhaps now come as no surprise. It is the contribution of this book, however, to help us see more clearly how such local histories might relate both to one another and to broader trends."
Von: Denis E. Trout
In: Sehpunkte. Renzensionsjornal für Geschichtswissenschaften, http://www.sehepunkte.de/2015/09/26020.html, 27.11.2015.
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"Dr. Löx has produced a book that brings a lot of information together and makes important contributions to our understanding of the Christianization of Roman society, the growing power of Christian bishops, and the formalization of the cult of the saints. Whereas previous scholarship has been focused on particular aspects of the careers of these bishops, their patronage or their writings, or the poetry of their epigrams, Löx uses a holistic approach to tie their deeds together in a way that allows the reader a clear view of each man's overall contributions and the motivations behind them. If there is something missing, it is that the work of other contemporary bishops is not examined to provide an even wider context. Löx focuses on two of the more important and interesting bishops of Late Antiquity but it would be both interesting and helpful to see some comparison with the bishops of other Christian centers at Constantinople, Antioch, Alexandria and Jerusalem. Paulinus of Nola, also engaged in the promotion of the cult of saints in his city at the end of the fourth century, is briefly mentioned, but could easily be brought into the discussion at the heart of the book. Nevertheless, Professor Löx has made a good start in the reassessment of the role of bishops with his choice of Damasus and Ambrose. The book is very well researched, written, and illustrated and is nicely produced by Reichert. It will be an important resource for anyone interested in these two men, the cult of saints, or the large issues of Christianity and its art and architecture of the second half of the fourth century."
Von Mark J. Johnson
In: http://bmcr.brynmawr.edu/2015/2015-05-37.html, 01.06.2015
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"L.s Studie fügt sich in eine ganze Reihe neuerer Untersuchungen zur bischöflichen Selbstrepräsentation in der Spätantike und der Funktionalisierung der Märtyrerverehrung ein. Der spezifische Reiz der Arbeit von L. liegt im Vergleich der Bischofssitze von Rom und Mailand, ihre Stärke in der Berücksichtigung archäologischer und literarischer Dokumente, wodurch wechselseitige Erkenntnisse und Korrekturen möglich werden. So gelingt es dem Vf, zu durchaus neuen Ergebnissen im skizzierten Forschungsgebiet zu gelangen und Perspektiven aufzuzeigen, die Gegenstand zukünftiger Untersuchungen sein werden."
Von Christian Hornung
In: Theologische Revue Nr. 2, Jahrgang 110, 2014, S. 130.
Von: Denis E. Trout
In: Sehpunkte. Renzensionsjornal für Geschichtswissenschaften, http://www.sehepunkte.de/2015/09/26020.html, 27.11.2015.
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"Dr. Löx has produced a book that brings a lot of information together and makes important contributions to our understanding of the Christianization of Roman society, the growing power of Christian bishops, and the formalization of the cult of the saints. Whereas previous scholarship has been focused on particular aspects of the careers of these bishops, their patronage or their writings, or the poetry of their epigrams, Löx uses a holistic approach to tie their deeds together in a way that allows the reader a clear view of each man's overall contributions and the motivations behind them. If there is something missing, it is that the work of other contemporary bishops is not examined to provide an even wider context. Löx focuses on two of the more important and interesting bishops of Late Antiquity but it would be both interesting and helpful to see some comparison with the bishops of other Christian centers at Constantinople, Antioch, Alexandria and Jerusalem. Paulinus of Nola, also engaged in the promotion of the cult of saints in his city at the end of the fourth century, is briefly mentioned, but could easily be brought into the discussion at the heart of the book. Nevertheless, Professor Löx has made a good start in the reassessment of the role of bishops with his choice of Damasus and Ambrose. The book is very well researched, written, and illustrated and is nicely produced by Reichert. It will be an important resource for anyone interested in these two men, the cult of saints, or the large issues of Christianity and its art and architecture of the second half of the fourth century."
Von Mark J. Johnson
In: http://bmcr.brynmawr.edu/2015/2015-05-37.html, 01.06.2015
--------------------------------------
"L.s Studie fügt sich in eine ganze Reihe neuerer Untersuchungen zur bischöflichen Selbstrepräsentation in der Spätantike und der Funktionalisierung der Märtyrerverehrung ein. Der spezifische Reiz der Arbeit von L. liegt im Vergleich der Bischofssitze von Rom und Mailand, ihre Stärke in der Berücksichtigung archäologischer und literarischer Dokumente, wodurch wechselseitige Erkenntnisse und Korrekturen möglich werden. So gelingt es dem Vf, zu durchaus neuen Ergebnissen im skizzierten Forschungsgebiet zu gelangen und Perspektiven aufzuzeigen, die Gegenstand zukünftiger Untersuchungen sein werden."
Von Christian Hornung
In: Theologische Revue Nr. 2, Jahrgang 110, 2014, S. 130.
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