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Why is religion important in history
Religion's impact on history
Religion's impact on history
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The Crime of the Century
A crime punishable by death, to believe in a God or gods. By the second century AD, Christianity had migrated from the land of its origin to different regions. However, Christianity attracted the attention of the Roman authorities. In Pliny, Letters Pliny the Younger who was the governor of Pontus/Bithynia writes to his Emperor Trajada asking for advice. With the expansion of Christianity throughout the Roman Empire proved a threat for Pliny the Younger’s ideals. The traditional temples were empty and sales of animals for sacrifice were plummeting. Thus, Pliny is faced with a dilemma on whether to make a point that being Christian is to be considered a crime in the Roman Empire. Neither Pliny nor Trajan mentions
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The governor states that he does “not know what offenses it is practice to punish or investigate, and to what extent.” Highlighting the fact that this is his first encounter with Christianity. He examines the nature by which he has punished Christians and determines that he has more questions than answers. Which is what is the crime being committed by Christians. For one thing though Pliny says he has “no doubt that, whatever the nature of their creed, stubbornness and inflexible obstinacy surely deserve to be punished.” It seems that Pliny the Younger has a fear of God because of what Christianity is doing to the Roman Empire. Pliny the Younger believes the only way to be “pardon is to be granted for repentance, or, if a man has once been a Christian, it does him no good to have ceased to be one; whether the name itself, even without offenses, or only the offenses associated with the name are to be punished.” Truthfully, to deny being Christian is to deny the God you serve. The belief of one God is a crime and is worthy to be punished in the eyes of Pliny the …show more content…
The problem should be addressed on a case-by-case basis and guilt determined by the review of reliable information. Not “by anonymously posted accusations” , and these accusation “ought to have no place in any prosecution.” If the accused agrees to sacrifice to the Roman gods, then no punishment should be incurred. It almost appears to be a case of innocent until proven guilty; stating that denouncing others is a sort of thing that is a “dangerous type of precedent and out of keeping with the spirit of the age.” His response does not fully answer all of the questions that Pliny asks, and only assures Pliny that his actions are correct. The emperor appeases the governor by telling him he did the right thing in executing them, but advises him not to seek out Christians for
The Romans captured people from the demonstration that they suspected of having ties with the terrorists Bannus and Barabbas. While being interrogated about the demonstration, Andreas is given a choice, to both further prosecution and imprisonment or to gather information for the Romans about rising movements that might take over the land. Black mail and Decision • Andreas had been locked up in a cell for what it seemed like years but he was counting the days and by the third week he was dragged out to confront Pontius Pilate, the perfect of Judea and Samaria (12). This is when Pilate gave him the choice to either be persecuted or gather information about certain religious movements that would be considered a threat to the country. Andreas shouts, “That’s blackmail
In an effort to take care of his men, he succumbed to the latter, after the failed attempt to negotiate a ransom with Rome. And so, Roman captives were sold to a local slave trader (Commire & Klezmer, 1994). Perhaps, he fell prey to ethical relativism, using this ethical trap as a way to justify the inconsistency between his thoughts and his actions. Or maybe he didn’t care but we’ll never know.
What follows is a further isolation of Plutarch's opinions and lessons from within The Lives of Crassus and Caesar. " Certainly the Romans say that in the case of Crassus many virtues were obscured by one vice, namely avarice; and it did seem that he had only one vice, since it was such a predominant one that other evil propensities which he may have had were scarcely noticeable. " Beginning the Life of Crassus with this statement, Plutarch starts the reader off with a negative feeling of who Crassus was. This statement is very strong because it not only points out Crassus's largest shortcoming, but also implies that it was so prevalent that it outweighed all his virtues as well as his other faults.
...for success, he robs his audience of the right to make certain determinations about characters such as Tarquin Superbus and Romulus because of his bias toward the motivation behind their actions. Livy’s The Rise of Rome was a grand effort and an amazing undertaking. Cataloguing the years of Roman history consolidated rumor and legend into fact, creating a model for Rome to follow. Livy’s only error in this vast undertaking was in imprinting his own conception of morality and justice onto his work, an error that pulls the reader away from active thought and engaging debate. In doing so, Livy may have helped solidify a better Rome, but it would have been a Rome with less of a conception of why certain things are just, and more of a flat, basely concluded concept of justice.
The main argument in The Apology by famous ancient Greek philosopher Plato is whether, notorious speaker and philosopher Socrates is corrupting the youth by preaching ungodly theories and teaching them unlawful ideas that do harm to individuals and society. In his words Socrates quoted the prosecution’s accusation against him: “Socrates is guilty of corrupting the minds of the young, and of believing in supernatural things of his own invention instead of the gods recognized by the state.” 1 Further Socrates consistently introduces tediously compiled number of examples to provide valid and sound arguments to prove that he is innocent of the charges brought up against him to the court.
A prevailing concept throughout Sophocles' Oedipus at Colonus is that of revenge. Oedipus is given the opportunity to avenge many of the wrongs he has accumulated in his lifetime, and he takes the opportunity.
Oedipus began Oedipus Rex as a king, only to end the tale as a blinded beggar. Oedipus' fall from his kingly status was not by accident or because of some other person. Oedipus is the only one that can be blamed for his misfortune. Oedipus' character traits are shown most clearly during his spiraling downfall, thinking he is "a simple man, who knows nothing", yet knowing more than he realizes by the end of the story.
Cadmus carefully tries to persuade his grandson by adding, 'For even if you are right and this God is not a God, why say it? Why not call him one? You have everything to gain from such a lie'(20). Pentheus shows no respect for the elderly or their wisdom by replying, 'Go! Run to your Bacchic revels. I want none of your senile folly rubbing off on me!'(21). This response alone reveals a great deal about his disposition. He will not let any 'old fools' tell him what to do. However, it is ironic that Pentheus' rejection of the advice of these 'old fools' proves to be his first step towards his fatal end.
Oedipus, ruler of Thebes, murdered his father and married his mother. Such acts are almost always deemed unnatural and criminal; they are not tolerated within traditional society. A person who has committed these acts of murder and incest would be considered an outcast, yet Sophocles’s character, Oedipus, is not guilty of either.
Oedipus is guilty because, despite knowing the prophecy that he will commit parricide and incest, he yet kills an elderly gentleman and sleeps with an elderly women. The choice was his, and this accounts for his guilt.
Lucretius, a famous Epicurean poet, took a stand against the superstitions and fears that the Romans had toward the state religion. He claimed that religion and the fear of gods was what caused unhappiness. Lucretius wrote a story where the Greek princess Iphigeneia was killed by her father Agamemnon, with the hope that he could win the favor of the gods by sacrificing his own daughter. In this case 'religion stood with all that power for wickedness . . .too many times /religion mothers crime and wickedness'; (Lucretius 452). The Romans at that time saw themselves as 'laying foully groveling on earth, weighed down /by grim religion looming from the skies, threatening mortal men';(Lucretius 451). Epicureanism offered some Roman people something that they could seek in order to escape the fears of the gods and religion in general.
The greek playwright, Sophocles, was born around 496 B.C., and died in 406 B.C. During his life, he wrote many plays, one of which was Oedipus Rex. Sophocles was the first dramatist to add the third actor to the play. Actors were able to perfrom many different parts, but the play was limited to only three actors and the chorus. (Literature, page 1065)
During the first half century after the crucifixion of Jesus, the Roman government including governors in the eastern provinces took no active measures against Christians. The attitude of the higher Roman authorities had always been that Christianity was merely a sect of Judaism, and as such, were entitled to share in its privileges as a recognized religion. In 64 A.D. this attitude suffered a severe alteration. On July 19, 64 A.D. occurred the great fire of Rome. Half a million people were left homeless. Popular rumor persistently asserted that the fire was started by incendiaries acting under the orders of the Emperor Nero. It was said that Nero wanted the city burnt down so he could build a new city which was to be re-named after himself. Nero felt that something must be done to deflect the public indignation against him. To do this he contrived that accusations should be brought against the Christians. So Nero began an aggressive persecution of the Christians in Rome. Those who confessed their guilt were brought to trail. During these trials a great number of other Christians were uncovered and were also brought to trial. Oddly enough, these people were not charged with starting the great fire of Rome, but rather for “hatred of the humankind.”
Seneca’s conception of religion – the third such conception functioning in the play, albeit implicitly – is too complex for this paper’s conclusion (and this author’s mind) to do proper justice, but some consideration of it offers a different perspective for both the other two conceptions of religion already analyzed. First and foremost, Seneca firmly believed in god, having been, as classical historian Aldo Setaioli (2007) states, “endowed with a strong instinctual religious sensitivity” (Setaioli, p. 334). Seneca’s ideas on divinity, however, diverged from those of other Romans; state worship of the “untrue” gods of the Roman pantheon was, in Seneca’s mind, “immoral and sacrilegious” (Setaioli, 2007, p. 349). Seneca’s understanding of the almighty was, like that of other Stoics, based on the “unitary” nature of everything, wherein divinity pervades all physicality and vice-versa (Setaioli, 2007, p. 339). Interestingly enough, Seneca also held little respect for “myth and poetry”, both of which are included in his retelling of Medea (Setaioli, 2007, p. 349).
The first step towards salvation on the Roman Road is to understand that “all have sinned and co...