ASIATIC CULTURE. This term indicates the cultural facies characteristic of the Christianity of Roman Asia, but also branching out into other regions, in the 2nd and 3rd c. It characterizes a type of Christian culture different from, and in many aspects opposed to, that of Alexandria. It lacked the compactness and homogeneity of Alexandrian culture: e.g., Alexandrian scriptural exegesis systematically used the allegorical method, whereas Asiatic exegetes were either literalist or allegorist or indeed both, according to the passage being interpreted. Alexandrian trinitarian doctrine was the theology of the Logos, which stressed the Son’s personality vis- -vis the Father, while for the Asiatics, besides this doctrine Justin Martyr, Theophilus, there was a strong monarchian tendency, both orthodox Irenaeus and heterodox Noetus, the two Theodotuses; the Alexandrians rigidly identified OT Wisdom with the Logos, while the Asiatics also attest an identification of Wisdom with the Holy Spirit Irenaeus, Theophilus. At the level of methodology and technique, Asiatic culture was less rigorous in research and less unified in direction. But despite its lesser homogeneity, certain widespread characteristics gave Asiatic culture some common features that distinguished it from Alexandrian culture. A marked materialism prevailed among Asiatics that mixed at various levels popular influences, including those of Jewish origin, and intellectual influences, such as Stoicism. Even a declared Platonist like Justin had a millenarian, i.e., materialist, eschatology. This materialism was reflected in various areas, in opposition to the more rigid Alexandrian spiritualism of Platonic derivation. Thus, while the Alexandrians undervalued the human component of Christ vis- -vis the divine, the Asiatics allowed it much more significance: as man, Christ is the image of God Col 1:15 and the mediator between God and humanity 1 Tim 2:5. Whereas the Alexandrians viewed humanity platonically as a soul with a body, the Asiatics drew on Aristotle’s conception of human nature as a synthesis of soul and body; therefore, while the Alexandrians distinguished humanity as the image of God Gen 1:27: soul from the humanity made of clay Gen 2:7: body, the Asiatics identified the two, to the extent that some of them Melito conceived of God as having human features anthropomorphism. Asiatic eschatology was largely millenarian, whereas Alexandrian was antimillenarian. The whole relationship between God and human beings was conceived of more spiritually by the Alexandrians a direct relationship of the Logos with the human soul, mystical tendencies, etc.. In a different context the quartodeciman observance of Easter was typically Asiatic in the strict sense, showing the influence of a Jewish element less prominent at Alexandria. The cradle of this cultural tendency was Roman Asia, where Christian culture and literature flourished in the 2nd half of the 2nd c. alongside a similar flourishing of pagan culture. Asiatic culture, however, spread immediately to culturally less-developed areas, such that the term Asiatic must be understood culturally rather than geographically: Theophilus at Antioch and Tertullian at Carthage are both Asiatic. During the 3rd c., Asiatic culture spread widely in the West. Typically Asiatic elements can be seen in Lactantius, Victorinus of Petovium, Potamius of Lisbon and in 5th-c. Gaul. However, the Asiatics’ best work had already been done by the end of the 2nd c. In the 3rd c. they encountered and were influenced by the Alexandrians, as can be seen in Methodius of Olympus, in whom Platonic and Origenian influences mix with typically Asiatic traits materialist eschatology. The Council of Nicaea 325 saw a momentary Asiatic doctrinal victory, owing to conflict among the Alexandrians Arius against Alexander; but the anti-Nicene reaction that followed swept away the last real representatives of this ancient cultural tradition, Eustathius of Antioch and Marcellus of Ancyra. Only at Antioch did Asiatic influences continue to remain vital in both exegesis and Christology, forming the soil that fed the flourishing of the Antiochene school in the late 4th c. and first decades of the 5th c. M. Simonetti, Alle origini di una cultura cristiana in Gallia: La Gallia romana Accademia Nazionale dei Lincei, quaderno 158, Rome 1973, 117-129; Id., Teologia alessandrina e teologia asiatica al concilio di Nicea: Augustinianum 13 1973 369-398; Id., Modelli culturali nella cristianit  orientale del II-III secolo: De Tertullien aux Mozarabes, I: Antiquit tardive et Christianisme ancien IIIe -VIe  si¨cles, in Mlanges offerts   Jacques Fontaine, Paris 1992, 381-392.1897 Antique print of ASIATIC CULTURE. Asia. Asian Culture. 117 … holidaymapq


asiatic culture – Polyvore holidaymapq

Antique art and asiatic culture print. Old by AntiqueBookPlate holidaymapq

Afro-Asiatic languages holidaymapq

Leave a Reply

55 − 54 =