By Halvor Moxnes
The relatives is a topical factor for reviews of the traditional international. relatives, loved ones and kinship have diverse connotations in antiquity from their glossy ones. This quantity expands that dialogue to enquire the early Christian kin buildings in the better Graeco-Roman context.Particular emphasis is given to how kinfolk metaphors, similar to 'brotherhood' functionality to explain kin in early Christian groups. Asceticism and the rejection of sexuality are thought of within the context of Christian structures of the relations. Moxnes' quantity offers a finished and well timed addition to the research of familial and social constructions within the Early Christian international, as a way to definitely stimulate extra debate.
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Extra resources for Constructing Early Christian Families: Family as Social Reality and Metaphor
Are both men and women mentioned? Does it include slaves or servants? What is the role of children? g. between ‘lord of the house’ and servants, between husband and wife, father and sons and daughters, mother and sons and daughters? What are the resources of the household? What are the relations with those outside the household: other kin, neighbours, friends, village members and people beyond the village? g. landowners or their representatives? We have now tried to raise questions that are relevant to the ‘institutional logic’ of the household.
5 But is there something in the contemporary culture of the New Testament writings that can explain this interest in relations between the couple, rather than in the institutional framework? Foucault (1986:147–85) has pointed out that in this period— late first and early second century CE—we find new perspectives on love and marriage that emphasise the conjugal nature of marriage. g. about the inferior position of women, still emphasised the equality between men and women in terms of friendship, a category which in Classical Greece was not applied to a man’s relationship to a woman.
In terms of the sharing of resources? One way to attempt to grasp this, not just as individual norms, but as a system, is by applying the insights from studies of ‘peasant economics’ to the Gospels (in particular Luke) and their descriptions of Galilee as the setting for Jesus, his works, speeches and parables (Moxnes 1988:75–98). The ideals of peasant economics, as a protest against economic exploitation from outside forces, were based not on hoarding or selling for profit, but on the principle that everybody should receive according to need, and that members of the household should share, without demanding a quick or equal return.
Constructing Early Christian Families: Family as Social Reality and Metaphor by Halvor Moxnes
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