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El pequeño Pataxú, Tristan Derème

'Ravena: capital del imperio y crisol de Europa'

 
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farsalia



Registrado: 07 Nov 2007
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MensajePublicado: Vie Jul 29, 2022 9:53 am    Tí­tulo del mensaje: 'Ravena: capital del imperio y crisol de Europa' Responder citando

De Judith Herrin. Publicará Debate el próximo octubre.



En la web de la editorial aún no han puesto una sinopsis del libro, así que copio del original:

Cita:
In 402 AD, after invading tribes broke through the Alpine frontiers of Italy and threatened the imperial government in Milan, the young Emperor Honorius made the momentous decision to move his capital to a small, easy defendable city in the Po estuary - Ravenna. From then until 751 AD, Ravenna was first the capital of the Western Roman Empire, then that of the immense kingdom of Theoderic the Goth and finally the centre of Byzantine power in Italy.

In this engrossing account Judith Herrin explains how scholars, lawyers, doctors, craftsmen, cosmologists and religious luminaries were drawn to Ravenna where they created a cultural and political capital that dominated northern Italy and the Adriatic. As she traces the lives of Ravenna's rulers, chroniclers and inhabitants, Herrin shows how the city became the pivot between East and West; and the meeting place of Greek, Latin, Christian and barbarian cultures. The book offers a fresh account of the waning of Rome, the Gothic and Lombard invasions, the rise of Islam and the devastating divisions within Christianity. It argues that the fifth to eighth centuries should not be perceived as a time of decline from antiquity but rather, thanks to Byzantium, as one of great creativity - the period of 'Early Christendom'. These were the formative centuries of Europe.

While Ravenna's palaces have crumbled, its churches have survived. In them, Catholic Romans and Arian Goths competed to produce an unrivalled concentration of spectacular mosaics, many of which still astonish visitors today. Beautifully illustrated with specially commissioned photographs, and drawing on the latest archaeological and documentary discoveries, Ravenna: Capital of Empire, Crucible of Europe brings the early Middle Ages to life through the history of this dazzling city.

Estoy leyendo la edición en bolsillo de Penguin Books... y es una delicia; mañana lo terminaré.
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INIGO



Registrado: 01 Sep 2010
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Ubicación: Reyno de Navarra

MensajePublicado: Sab Jul 30, 2022 8:21 am    Tí­tulo del mensaje: Responder citando

Pintaza!
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farsalia



Registrado: 07 Nov 2007
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MensajePublicado: Mar Nov 08, 2022 12:59 pm    Tí­tulo del mensaje: Responder citando

Un magnífico libro y que en cierto modo remite a una de las obras "clásicas" de la autora, The Formation of Christendom (1987), recientemente reeditada en un formato "de bolsillo" por Princeton University Press en su colección Princeton Classics y con un nuevo prefacio de la autora.

En ese prefacio, la autora, en un epígrafe titulado "What I Would Change", al respecto de su obra seminal comenta:

Cita:
In terms of reassessment, as I have elaborated in my recent book, Ravenna: Capital of Empire, Crucible of Europe (Princeton University Press, 2020), the term “Late Antiquity” is a misnomer for the centuries of transition between the ancient and the medieval world. Inappropriate, because it implies an outlook determined by the past, backward-looking, constantly peering over its shoulder to the ancients and expressing a sense of inferiority, decline, and antiquarianism, and incongruous, because the period saw great change, new ideas, and influential forms of organization.

As the Roman Empire became Christian, a novel and dynamic transformation of authority and legitimacy took place. Christian affiliation allowed church leaders to undermine their secular rulers with strident criticism. Christian morality also imposed monogamy and thus transformed imperial legitimacy. Above all, Christian dominance meant that believers looked forward rather than back and understood themselves to be rebuilding a different Rome, which the term “Late Antiquity” fails to communicate. Too often it is used to link the centuries between the ancient and medieval worlds, with much dispute about its dates, as some historians emphasize the later Late Antiquity or the earlier Middle Ages, rather than to mark the acceptance of religious definition. The monotheism of Judaism was no longer confined to a “chosen people”; it was universalized by Christianity and existed, as St. Paul declared, “[w]here there is neither Greek nor Jew, cut nor whole [i.e., circumcised or uncircumcised] neither barbarian, Scythian, slave nor free: but Christ is all, and in all” (Col. 3:11). And with this promise Christianity spread far beyond the Mediterranean world, attracting devotees from the mountains of northwestern Scotland and Ireland and the deserts of Yemen and Ethiopia, only to be challenged by Islam, which in turn claimed to be the final revelation.

The best term to describe the fourth to ninth centuries, therefore, is “Early Christendom,” and this should be the title of part 1 of The Formation of Christendom, not Late Antiquity.

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