Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism – By William Tabbernee
Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism – By William Tabbernee
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假预言和被污染的圣礼：教会和帝国对孟他尼主义的反应 – 威廉·塔伯尼 (William Tabbernee)
DOI：
10.1111/j.1748-0922.2008.00300_15.x
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发表时间：
2008
影响因子：
--
通讯作者：
A. DeConick
中科院分区：
文献类型：
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作者：
A. DeConick
《圣徒的性生活》一书的作者伯勒斯又带着另一本煽动性的书回来了。这一次，她挑战了一种普遍的观点，即基督教将古代地中海文化从羞耻文化转变为内疚文化。面对这种观点，伯勒斯认为，基督教实际上鼓励个人拥抱，而不是取代，他们的耻辱。她写道：“在古代基督徒中，我认为羞耻不再是主要的警告来源，以加强光荣的意志。相反，过分甚至毫无理由地拥抱羞耻，会让荣誉本身受到质疑。”她继续说，“古代基督徒不是简单地将（一种文化对）羞耻的定义转化为（另一种亚文化对）荣誉的定义，而是声称自己的羞耻，同时强化它并将其转化为身份的有力来源--矛盾的是，也是身份解体的来源。”伯勒斯在有关殉道、禁欲主义、基督论和忏悔的章节中追溯了这些动力，她得出结论，这些古代文本不仅有很多关于我们自己的教导，而且在帮助我们学会爱方面也有很大的潜力。显然，这本书会引起早期基督教历史学家的兴趣。但这本书也会让其他学科的人感兴趣，比如心理学、人类学和心理史学。伯勒斯指出，历史学家很容易吸收人类学家的见解，使他们的研究更具背景和文化敏感性，但历史学家通常对心理学家持怀疑态度，通常是因为没有足够的证据将心理学方法应用于古代文献。伯勒斯反驳了这种对心理学的偏见，他认为“文学文本--古代历史学家的主要资料--可以说并不比古代人的情感更能让我们直接接触到古代文化。”强烈推荐给所有对宗教和情感的历史研究感兴趣的人。
Burrus, author of The Sex Lives of the Saints, is back with another provocative book. This time she is challenging the widespread view that Christianity converted ancient Mediterranean cultures from shame cultures into guilt cultures. In face of this view, Burrus argues that Christianity actually encouraged individuals to embrace, rather than replace, their shame. She writes:“Among ancient Christians, I shall argue, shame is no longer primarily the source of admonishing exempla that fortify the honorable will. Instead, an extravagant—even gratuitous—embracing of shame puts honor itself into question.” She continues,“Rather than simply converting (one culture’s definition of) shame into (another sub/culture’s definition of) honor, ancient Christians lay claim to their own shame, at once intensifying it and converting it into a potent source of identity—and, paradoxically, also of identity’s dissolution.” Burrus traces these dynamics in chapters that deal with martyrdom, asceticism, Christology, and confession, and she comes to conclude that these ancient texts not only have much to teach us about ourselves, but also have great potential in helping us learn to love. Obviously this book will be of interest to historians of early Christianity. But this book will be of interest to those in other disciplines as well, such as psychology, anthropology, and psychohistory. Burrus notes that historians have readily incorporated insights from anthropologists to make their research more contextual and culturally sensitive, but historians have generally looked askance at psychologists, usually on the grounds that there is not enough evidence to employ psychological methods on ancient texts. Burrus counters this bias against psychology by arguing that “literary texts—the primary sources for historians of antiquity—arguably give us no more direct access to ancient cultures than to an ancient person’s feelings.” Highly recommended to all interested in the historical study of religion and emotion.