By F. Gerald Downing
Articulate first century Mediterranean society, Jewish and Christian incorporated, expressly favoured harmonious order in society, in members, in conversation, and in inspiration. Its universal foundation was once the patriarchal relatives, the guideline of legislation, rational strength of will, and rational inspiration. but there has been additionally resistance to oppressive and unjust order in all spheres; and whereas legislation should be held educative, but there have been colossal first century reviews of legislations, not only Paul’s, and understanding that judicial techniques will be chaotic and biassed. Strands of such dissidence look in Jesus and in Paul, with major relevance for any knowing of the early Christian movement(s) and modern Judaism(s) in Graeco-Roman context, but additionally with very important implications for any functional reflections and alertness.
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67 Pace Y. Zafiri, “Chorus and Dance”, 228, who generalises “the Greeks” from before 500 bce to 200 ce. 71, and Quintilian, Inst. 161–184. 71 Towns could ‘civilise’ subjected barbarians, concentrate populations in manageable units, affording their leaders a solid and settled basis for prestige. 72 Sanctions on individual disturbers of order varied. 74 Slavery was an important supportive—or threatening—constituent at the base of the graded system. 69 J. Toner, Popular Culture, 118–122, citing 122, and ch.
Unity, Reconciliation and Inclusion Three sources are chosen here to illustrate Jewish responses from the first century ce: Philo of Alexandria, from the Diaspora, Josephus as a Judaean in origin, and some of the Qumran documents. 127 Authoritative support is on occasion sought for details of procedure, but not for the over-all ends. , Ps. 1–14. 19–24, but cf. 1. , Ps. 85. 19. 5–12. g. Ps. 19, 146, 147. g. 12–13. H. W. Earp, Philo X (LCL; Cambridge MA and London: Harvard University Press and Heinemann, 1962), 189–268; 121 36 chapter one Philo and Josephus, clearly datable to our period, readily pick up the wider Greek articulation of the themes of unity, concord, harmony that we have noted above.
3 (2012), 360–378, here 376, fails to address these critical issues (and ignores Aristotle on ‘proportionate’ equality, Nic. Eth. 1). 42 See D. Konstan, Friendship, 147, citing a fragment from Quintilian. 43 See D. Konstan, Friendship, 47–49, 90–91, 146; among poor families, R. Knapp, Invisible Romans, 71, but without reference to sources. 44 See D. Konstan, Friendship, 108–115. 45 See D. Konstan, Friendship, 131–137. 46 See D. 3. Ancestral Piety as Cement However, there is, of course, from Cicero, again, more to be said: “Our collectivity (congregata) was not a state (civitas) at a time when the laws had no force, when the courts of justice were laid low, when ancestral custom had been overthrown, when the officers of the government had been exiled …”47 ‘Ancestral custom’, of course, for all our authors (even for Epicureans), involves punctilious religious observance: Piety, like the rest of the virtues, cannot exist in mere outward show and pretence; but when true piety is gone, respect and religious practice must likewise disappear.
