A significant other to Ethnicity within the old Mediterranean provides a complete number of essays contributed by means of Classical reports students that discover questions in terms of ethnicity within the historical Mediterranean global.
Covers themes of ethnicity in civilizations starting from historic Egypt and Israel, to Greece and Rome, and into past due Antiquity
• gains state of the art learn on ethnicity with regards to Philistine, Etruscan, and Phoenician identities
• finds the categorical relationships among old and glossy ethnicities
• Introduces an interpretation of ethnicity as an lively element of social id
• Represents a primary wondering of officially permitted and glued different types within the box
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Extra resources for A Companion to Ethnicity in the Ancient Mediterranean (Blackwell Companions to the Ancient World)
In this way Paul transformed the Jewish notion of kinship by introducing a distinction between descending from Abraham and the ethnic identity associated with that descent. The relations between kinship and ethnic identity become ambivalent. In Paul’s discussion in Galatians 3 it is less ambivalent, since the descent from Abraham (and ultimately from God) is clearly established by ‘faith in Christ Jesus’, with no distinctions between Jews and Greeks (3:15–29). In this way Paul has taken a central Jewish family term and moved it into the area of ‘fictive kinship’ which also included non-Jews (Esler, this volume).
There is little said directly by New Testament authors about the role of children in the family (see Müller 1992), but the use that Jesus makes of children in his 33 HALVOR MOXNES ‘reversal’ statement about entry into the kingdom of God points to something unexpected and highly unusual. The use of children as ‘role models’ in the Gospels most likely represents a break with the traditional role of children within the family. The reverse side of the relation between parents and children is described in terms of relations between adult sons and daughters and their parents.
Another set of questions relates to the authority and privileges within Christian communities: should household heads who acted as patrons to the community house-churches enjoy a special authority? Should the social patterns of community gatherings follow the social rules based on household and distinctions between patrons and clients, or ought these to be modified? And 26 WHAT IS FAMILY? finally, we find discussions of the role of wives within the household, and also their role outside the household, in public or in the semi-public atmosphere of gatherings of Christian groups.