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How did the crucifixion of Jesus change how humanity thinks about suffering? Peter Mommsen speaks with the well-known historian about the way that Christianity challenged and transformed classical ideas about suffering and the good life.
They discuss the contrast between the story of Laocoön and of the crucifixion of Saint Peter, as portrayed in two contrasting artworks in the Vatican. Then they discuss the nature of crucifixion, how pain was seen by the Romans, and the utterly subversive way in which Christianity transformed the understanding of suffering in the West.
They talk about why it took so long for it to become common to portray Jesus suffering on the cross in Christian art, and how late medieval understandings of the self and the body contributed to this, and explore the ways that contemporary political movements incorporate Christian ideas outside of the context of Christianity.
Finally, they look at the lives of several exemplary Christians, whose lives of redemptive suffering in imitation of Christ make no sense except under the paradigm of the Christian transformation of the meaning of suffering.
By Plough4.8
4545 ratings
How did the crucifixion of Jesus change how humanity thinks about suffering? Peter Mommsen speaks with the well-known historian about the way that Christianity challenged and transformed classical ideas about suffering and the good life.
They discuss the contrast between the story of Laocoön and of the crucifixion of Saint Peter, as portrayed in two contrasting artworks in the Vatican. Then they discuss the nature of crucifixion, how pain was seen by the Romans, and the utterly subversive way in which Christianity transformed the understanding of suffering in the West.
They talk about why it took so long for it to become common to portray Jesus suffering on the cross in Christian art, and how late medieval understandings of the self and the body contributed to this, and explore the ways that contemporary political movements incorporate Christian ideas outside of the context of Christianity.
Finally, they look at the lives of several exemplary Christians, whose lives of redemptive suffering in imitation of Christ make no sense except under the paradigm of the Christian transformation of the meaning of suffering.

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