Sacred times and spaces

Maijastina Kahlos
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Abstract

During the fourth and fifth centuries, Christian festivals gradually developed and were merged into the life of cities and villages. At the same time, many traditional local celebrations important to the communal life of these localities continued. This chapter examines the late antique bishops’ condemnations from the viewpoint of discursive boundary-marking in which the borders of ‘pagan’, ‘Christian’, ‘cultic’, and ‘civic’ were constantly shifting. The same persons took part in both pagan and Christian festivities. Practices that in the eyes of bishops appeared incompatible with Christian conduct were not irreconcilable for the participants themselves. One of the most popular feasts was the celebration of the New Year, which remained popular in the Christian Empire. Christian emperors did not prohibit festivals of this kind, which they defined as a common pleasure for all. The imperial government defined the content of urban celebrations in a manner that diverged from the delineations of ecclesiastical leaders.
神圣的时间和空间
公元四、五世纪期间,基督教节日逐渐发展,并融入城市和乡村生活。与此同时,许多传统的地方庆祝活动对这些地方的公共生活很重要。本章从“异教”、“基督教”、“邪教”和“公民”的边界不断变化的话语边界标记的观点来考察晚期古代主教的谴责。同样的人参加异教和基督教的庆祝活动。在主教看来似乎与基督教行为不相容的做法,对参与者自己来说并非不可调和。最受欢迎的节日之一是庆祝新年,这在基督教帝国仍然很受欢迎。基督教皇帝并没有禁止这种节日,他们将其定义为所有人的共同快乐。帝国政府定义城市庆祝活动的内容的方式与教会领袖的描述不同。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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