By Francis Gerald Downing
The first Christian century has to be approached with cautious consciousness to its cultural and linguistic heterogeneity. it may no longer easily be assumed that this previous 'is a unique position, they do issues in a different way there'. Downing treats the ways that early Christians attempted to 'make issues make feel' inside of their cultures, noting either the similarities and ameliorations among their methods and modern ones and stressing the range of contexts and impacts on first-century communique. Downing brings his well known services to endure in illuminating the cultural gains of early Christian society with a variety of interesting and telling examples.
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Extra resources for Making Sense in (And Of the First Christian Century)
Engberg-Pedersen, 'Plutarch to Prince Philopappus', p. 76, on divergent value systems. 58. deSilva, 'Despising Shame', p. 459 especially. 1. 'Honour'among Exegetes 37 3. There were Other and Often Prior Concerns in the Ancient Mediterranean World I have not at all been arguing that respect, 'honour', is in fact at issue in every passage where imoKpixfjq occurs (only in Matthew is it clearly at issue). I am actually trying to show that 'honour' is only occasionally pivotal and is often negligible if present at all.
55 So, as we noted at the outset, the language of honour and shame comes naturally to the lips of early Christians, but so, too, does the conventional critique, itself reinforced by the centrality of the crucifixion of Jesus. Yes, he came to glory and honour—yet precisely by despising the shame (Phil. 5-11; Heb. 2; cf. 1 Cor. 18-21). 17, 'what is respectable—Ka^d—in the 54. D. Betz, Galatians (Hermeneia; Philadelphia: Fortress Press, 1979), p. 109) says there is 'much speculation' about this. 55.
40-47. 8. R. Harre, Social Being (Oxford: Basil Blackwell, 2nd edn, 1993), p. 21. For Tajfel I have so far only been able to consult H. ), Social Identity and Intergroup Relations (Cambridge: Cambridge Univeristy Press, 1982). 9 Harre, then, finds us, too, deeply concerned with others' opinions of us, whether or not as strong in practice as those posited for the ancient eastern Mediterranean. )11 It may then also be worth citing Charles Taylor's The Sources of the Self which Esler, for instance, supposes marks the shift to modern individualism.