By Thomas Slater
Slater offers a research of the 3 significant christological pictures of Revelation and their meanings for the unique viewers. making use of either ancient feedback and parts of sociology of information, Christ and neighborhood explores the social services of 'one like a son of man', the Lamb, and the Divine Warrior, choosing either similarities and dissimilarities. The research argues, at the one hand, that the spiritual laxity present in Revelation 2-3 displays makes an attempt by way of a few Christians to house to provincial social pressures, whereas, however, Revelation 4-19 mirror the low prestige of Christians within the towns of Asia Minor.
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Additional info for Christ and Community: A Socio-Historical Study of the Christology of Revelation
Trajan states further that if Christians do not recant their faith and worship the traditional gods, then they should be punished, that is, executed. It is noteworthy that Pliny executed Christians for not participating in the traditional religious practices. ' Again, as with Tacitus and Suetonius, Pliny assumed that they were a seditious, criminal social movement without any proof of their culpability. 57 Indeed, even when he learns the truth, Pliny continues to describe the movement in derogatory terms.
Our discussion of the religious traditions of the eastern areas of the Roman Mediterranean world support a regional suppression of Christians owing to differences with pagans, as well as Roman officials and Jewish leaders. 79 76. Sherwin-White, Letters, p. 774; Price, Rituals, pp. 123-26, 197-98. g. Selwyn, First Peter, pp. 52-56; Kelly, Peter and Jude, pp. 5-11; Balch, Wives Be Submissive, p. 138; Elliott, Home, p. 87; Perkins, Peter, James andJude, pp. 15-16). 77. Cf. Sherwin-White, Letters, pp.
9; Col. 1; 1 Tim. 2; 1 Pet. 13-17'. I have chosen the Romans Cicero and Epictetus because they 40 Christ and Community very deep and reflects the low regard with which the general society viewed Christianity. Pliny's actions and statements do not reflect a social setting where Christians have prospered and been respected, but, rather, one in which they have been deemed unworthy of any social respect. This negative attitude toward Christianity probably has deep historical roots because, even when both Pliny and Trajan learn that Christianity is not immoral and has ethical ideals in common with Roman ideals, neither man feels any remorse for the loss of Christian lives.