Ancient

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By Halvor Moxnes

The relations is a topical factor for reviews of the traditional international. family members, loved ones and kinship have diverse connotations in antiquity from their smooth ones. This quantity expands that dialogue to enquire the early Christian kin constructions in the greater Graeco-Roman context.Particular emphasis is given to how relatives metaphors, similar to 'brotherhood' functionality to explain family members in early Christian groups. Asceticism and the rejection of sexuality are thought of within the context of Christian buildings of the kinfolk. Moxnes' quantity provides a entire and well timed addition to the examine of familial and social buildings within the Early Christian global, with a view to definitely stimulate additional debate.

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Constructing Early Christian Families: Family as Social Reality and Metaphor

The kinfolk is a topical factor for reviews of the traditional international. kinfolk, loved ones and kinship have assorted connotations in antiquity from their glossy ones. This quantity expands that dialogue to enquire the early Christian kin constructions in the better Graeco-Roman context. specific emphasis is given to how kin metaphors, corresponding to 'brotherhood' functionality to explain kin in early Christian groups.

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Extra resources for Constructing Early Christian Families: Family as Social Reality and Metaphor

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Most scholars agree that there was a gradual breakup of this system which they ascribe to scarcity of land, diminished landholdings, and the fact that many farmers were forced into an existence as wage labourers. This was a process of disintegration that gradually made it impossible for the extended family to fulfil its function, to secure the subsistence of its members. As a result the village and neighbours became more important as socio-economic relationships. Thus, a study of peasant household relations in the Herodian period indicates that they were under pressure, that the traditional clan network had disappeared, and that the extended family complex in most areas was severely threatened.

These aspects of the father-son relationship play a decisive role in the description of the relationship between God and Jesus in John’s Gospel. The place of the father-son relationship within the total family structure may be interpreted in light of a study by Fredrik Barth (1981:83– 92) of the father-son relationship in Middle Eastern societies. He suggests that this is ‘the dominant kinship relationship’ in these societies, with the result that other relationships, especially that of husband and wife, have less importance and are partly suppressed.

To complicate matters further, at least in the Scandinavian countries, couples living in co-habitation without formal marriage are so common that they as a matter of course are considered to constitute ‘family’. And to continue the list of possible answers, again with the Scandinavian countries in the forefront, some countries have established a legal ‘partnership’ between individuals of the same sex, with similar rights and obligations as married couples without children. So, to say that ‘I don’t have a family of my own’ might imply a great variety of possible paths that I have not chosen.

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