Eine Sache der Familie?

Author(s):  
Katharina Greschat

AbstractIn Greco-Roman antiquity, the family or the household (

Phronimon ◽  
2018 ◽  
Vol 16 (1) ◽  
pp. 29-38 ◽  
Author(s):  
Johan Strijdom

The cognitive linguist George Lakoff has argued that in the human brain two concepts of the family are mapped onto two contrasting political concepts, which reveal two kinds of systemic morality: a hierarchical, strict and disciplining father morality of conservatives on the one hand, and an egalitarian, nurturing parent morality of progressives or liberals on the other. Taking Lakoff’s thesis as point of departure, I offer a critical comparison of social-political uses of the concept of “home” in the early Roman Empire and Pauline Christianity. For this case study I engage primarily with the work of John Dominic Crossan, a prominent scholar of early Christianity within its Jewish and Greco-Roman contexts. Although “home” does not constitute the focus of his analysis, a close reading of his oeuvre does allow us to identify and highlight this as a crucial theme in his work. The focus will be on the patriarchal home under Greco-Roman imperial conditions as model of the imperial system, the Pauline egalitarian concept of the Christian home and house churches, and the deutero-Pauline return to the imperial model. By comparing these case studies from another epoch and another culture, thevalidity of Lakoff’s thesis will be tested and our understanding of the concepts “liberal” and “conservative” will be enriched.


Author(s):  
Moshe Blidstein

Chapter 7 demonstrates that sexual sin became the main target for purity discourse in early Christian texts, and attempts to explain why. Christian imagery of sexual defilement drew from a number of traditions—Greco-Roman sexual ethics, imagery of sexual sin from the Hebrew Bible and Second Temple texts, and both Jewish and pagan purity laws, all seen through the lens of Paul’s imagery of sexuality and sexual sin. Two broad currents characterized Christian sexual ethics in the second century: one upheld marriage and the family as the basis for a holy Christian society and church, while the second rejected all sexuality, including in marriage. Writers of both currents made heavy use of defilement imagery. For the first, sexual sin was a dangerous defilement, contaminating the Christian community and severing it from God. For the second, more radical current, sexuality itself was the defilement; virginity or continence alone were pure.


The aim of this volume is to introduce a largely neglected area of existing interactions between Greco-Roman antiquity and media theory. It addresses the question of why interactions in this area matter, and how they might be developed further. The volume seeks to promote more media attentiveness among scholars of Greece and Rome. It also aims to create more awareness of the presence of the classics in media theory. It foregrounds the persistency of Greco-Roman paradigms across the different strands of media theory. And it calls for a closer consideration of the conceptual underpinnings of scholarly practices around the transformation of ancient Greece and Rome into ‘classical’ cultures.


2013 ◽  
Vol 44 (2) ◽  
pp. 174-194 ◽  
Author(s):  
Caryn A. Reeder

Abstract This paper analyzes the neglected theme of suffering women and children in Josephus’s Jewish War. Women and children did suffer the effects of sieges in Greco-Roman antiquity, but historiographers also use the stories of their suffering to interpret warfare. Josephus participates in this tradition by using the imagery of suffering women and children to condemn the Jewish rebels, a presentation which is also influenced by Deut 28 and Lamentations. The warnings against rebellion in J.W. 2.237, 400, and 5.418 heighten the rhetorical power of this condemnation by offering the alternative of surrender for the sake of women and children.


2008 ◽  
Vol 15 (3-4) ◽  
pp. 357-374 ◽  
Author(s):  
Daniel Ullucci

AbstractAnimal sacrifice was one of the most pervasive and socially significant practices of Graeco-Roman religion. Yet, numerous Greek and Latin writers tell of a golden before the advent of sacrifice and meat eating. In this idealized world, humans lived at one with the gods and animal sacrifice did not exist. Such texts are often seen as part of a wider ancient critique of Greco-Roman religion in general and animal sacrifice in particular. This interpretive model, largely sprung from Christian theologizing, sees animal sacrifice as a meaningless and base act, destined to be superseded. As a result of this 'critique model', scholars have not asked what the myth of a world without sacrifice means in a world in which sacrifice predominated. This paper seeks to correct the above view by analyzing these texts as instances of created myth. It approaches each occurrence of the myth as an instance of position-taking by a player in the field of cultural production. The paper seeks to further a redescription of Greco-Roman antiquity by revealing the variety of ancient positions on sacrifice and their strategic use by competing cultural producers.


2021 ◽  
Vol 12 (4) ◽  
Author(s):  
I Vakulyk ◽  

Abstract. The works of Ukrainian neoclassicists as the representatives of the era of «Executed Renaissance», who left an invaluable heritage and made a tremendous contribution to the enrichment of not only Ukrainian but also world literature, have repeatedly become the subject of scholars’ research. The purpose of the study is to analyze the sonnet as a phenomenon that appeared in the first third of the last century: what caused its «rigidity» and «severity», as well as what is its poetic beauty. Materials and methods of research. This article is based on the analysis of archival materials, letters, memoirs, the press of the twenties («Chervonyi Shliakh», «Nova Hromada», etc.), published and unpublished editions of works by Ukrainian neoclassicists. The severity of life dictated its own rules, its own style and its own norms. Sonnets of Ukrainian neoclassicists were also rigit or «strict». Comparative-historical and descriptive methods are used in the work. Discussion. The representatives of the informal society «neoclassicism», which was formed in Ukraine in the 20s of the 20th century, professed an aesthetic concept of spiritual renewal of the writer’s consciousness and the nation in general, disciplined the cardiocentric element of the «executed Renaissance» generation of artists, combining the Dionysian tradition with the Apollonian culture. The aesthetic platform that united the neoclassicists was the love to the word, to the strict form, to the great heritage of the world literature. They realized the sonnet as a «strict style», as a «severe» form. Ukrainian neoclassicists set the task of creating a «great style of Ukrainian literature» based on Greco-Roman antiquity and European Parnassians; hence there is a cult of strict classical forms (sonnet, octave, Alexandrine verse, elegiac distich). When Ukrainian neoclassicists spoke, they did not declaim ideological and aesthetic manifestos. Ukrainian neoclassicists, in contrast to the Russian ones, were distinguished by greater creative conservatism: if the latter put Pushkin as a role model, the first were oriented towards Greco-Roman antiquity and French Parnassians (the first edition of Ukrainian neoclassicism was «The Anthology of Roman Poetry» by M. Zerov, 1920), strictly adhered to canonical classical forms. Conclusions. The genre canon of the sonnet implies conceptuality that must be realized through a certain compositional rhythm according to the universal scheme: thesis – antithesis – synthesis. Such scheme of the sonnet dramatic line development «tells» the poet the most general direction in the development of thought, mood, and contemplation. The sonnet allows to resolve contradictions. Consequently, it is a balance between the stable and the variable, a dialogue with yourself, with the world; this is the beauty of dramatic trembles of poetic content. Finally, this is a distinctive stylistic thinking which attracts primarily the poets of the rationalist mindset.


Author(s):  
John S. Kloppenborg

Life in the cities and towns of the Hellenistic and Roman periods was organized around two poles: the polis or town, and the family, each with its distinctive structure, organization, membership, and cultic practices. Between these two poles there existed a large number of more or less permanent private associations, guilds, and clubs. Some were extensions or expansions of the family; others were organized around a common cult or diasporic identity; others were formed around a common occupation (silverworkers, rag dealers, woodsmen, etc.), and still others were neighborhood associations consisting of the trades that congregated in a particular area of the town. Almost all associations engaged in cultic activities; most held monthly (or more frequent) banquets and meetings; many took an active role in the funerals of members; and many had formal rules governing admission, dues, and the behavior of members. Early Christ-groups were certainly regarded by external observers as varieties of associations, and Judean synagogai (one of the common terms for associations) are easily seen as one form of diasporic association, formed around a common ethnic identity and a common cult. The study of ancient associations is important for understanding the structure, organization, and functions of early Christ-groups and Judean synagogues.


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