Abstract:The two sermons of the sixth-century poet Venantius Fortunatus, the Expositio symboli and the Expositio orationis dominicae, deserve more attention than they have received. Where did Fortunatus obtain this knowledge of theology? What do his theological emphases in these sermons say about where he obtained it? Finally, what does his theological outlook say about his identity as an Italian émigré in Merovingian Gaul at the end of his life? Based on the internal evidence of his poetic and prose works, Fortunatus shows influences on his theological outlook that derive initially from Ravenna, where he also received his liberal education, and later on Gaul itself. Despite the suggestions of some, Aquileia is most probably not a source of his theology. The sources he used in these sermons were widely available throughout the Latin West. His focus in the Expositio symboli on the cross demonstrates the influence of the presence of the relic of the True Cross in Poitiers, and the strong Augustinianism present in his Expositio orationis dominicae reflects his training in Rome-influenced Ravenna. By the end of his life, when he became bishop of Poitiers, he showed a confidence in his own judgment that demonstrates his integration into Gallic society.

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地区对维南提乌斯·福尔图纳图斯布道的影响

摘要：六世纪诗人维南提乌斯·福尔图纳图斯的两篇布道，即象征性说明和多米尼加说明性说明，值得关注的比它们受到的更多的关注。 ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? ? Fortunatus 从哪里获得这些神学知识？他在这些讲道中的神学重点如何说明他从哪里获得它？最后，他的神学观点对他在生命结束时作为梅罗文加高卢的意大利移民身份有何看法？根据他的诗歌和散文作品的内在证据，福尔图纳图斯对他的神学观产生了影响，这些影响最初来自拉文纳，他也在那里接受了自由教育，后来又影响了高卢本身。尽管有一些建议，但阿奎莱亚很可能不是他的神学的来源。他在这些布道中使用的资料在整个拉丁西部都广为流传。他对十字架符号博览会的关注表明了普瓦捷真十字架遗物存在的影响，而他的 Expositio orationis dominicae 中存在的强烈奥古斯丁主义反映了他在受罗马影响的拉文纳的训练。在他生命的尽头，当他成为普瓦捷的主教时，他表现出对自己判断的信心，这表明他融入了高卢社会。