By Harry O. Maier
Focussing on 3 first- and early-second-century files (the Shepherd of Hermas, 1 Clement and the Ignatian epistles), this paintings contributes to a becoming physique of literature considering the social atmosphere of early Christianity. Maier argues that the advance of constructions of management within the early Christian church is healthier accounted for through connection with the hospitality, patronage, and management of rich hosts who invited neighborhood Christian teams to fulfill of their houses. Sociological versions and kinds are hired to research the tensions that arose from excesses of patronage and management by means of the well-to-do. spotting the socio-economic environment of those conflicts corrects the translation of early Christian conflicts over the ministry as in basic terms theological and doctrinali.
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Extra info for The Social Setting of the Ministry as Reflected in the Writings of Hermas, Clement and Ignatius (Studies in Christianity and Judaism)
1-11; cf. also Epictetus Diss. 10; Dio Oral 32:9; Lucian Runaways 14. 88 He was especially fond of ridiculing the mendicant Cynic who amassed fortunes from begging from the wealthy; cf. Timon 56-7; Fisherman 33-4; Runaways 17. These were regarded as heroes in other circles: cf. Diog. Laer. 6:83,86,99; Plutarch Cons, ad Ux. 609C describes the reception of wandering philosophers. 89 Diss. 35. 90 See the description of Paul of Antioch, presumably instructing disciples in the home of Origen's patroness (Eusebius H JE.
215; cf. η. 2 and Vol. 3, 1899, pp. 342f. for inscriptions; cf. also Liebenam, 1890, pp. 272f. 99 See Ziebarth, 1896, pp. ; Poland, 1909, pp. 87-88, passim, for further discussion. 100 CIC 2448; cf. Poland, p. 87 for further discussion. 101 Sytl2 734, cf. Poland, loc. cit. ; made up of the entire household community). 102 Ziebarth, 1896, p. 9. 103 Dill, 1911, p. 270. 104 Hands, 1968, pp. 52, passim; MacMuIlen, 1974, p. 76. 105 For the wealth required of a leader see Waltzing, Vol. 1, 1895, pp. 397f, 406f.
Pp. 8f. , CIL 4, 1679. In Judaism, too, household religious festivities were led by the head of the family. Cf. RAC Haus II for further discussion. 40 Pelham, 1911, p. 109. 41 Satires of the period, which ridicule liberated women who cannot be kept silent at banquets, or who gad about neglecting their household tasks, testify to a period of social change (cf. Juvenal Sat. 6). Laudatio Turiae provides a more sober account of shifting family ideals: here a woman in the absence of her exiled husband proves herself more than able to protect the familia and provide for her husband's needs.