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Greek and Roman gender expectations
Examples of honor in the iliad of homer
Examples of honor in the iliad of homer
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To understand both the honor and shame involved in the gospel pertaining to Jesus Christ, honor and shame will be defined according to the ancient Mediterranean and Greco-Roman world. A person born in either world during the first century, was taught to “seek honor and avoid disgrace”. The universal definition of Honor could be best described as the “public acknowledgment of a person’s worth”. There were two possible routes in which one obtained honor. The first, through the ascription by another, meaning someone would credit the person. The second, was through an individual’s own achievement. One could achieve honor by the degree of which he or she embodied the qualities and behaviors valued in that particular society. Men from stories such as those from Homer to Paul of Tarsus were a few of the many who lived and died in “quest of honor, reputation, fame, approval and respect”.
Scholars describe the term “honor” as one that varies from culture to culture. With that in mind, the two focused cultures of this paper are the Greco-Roman and the Mediterranean. In the Greco-Roman world, honor and its counterpart shame, were a psychological means of keeping the social body under control. Honor was attributed to those who conformed most to the value system of the group. Not conforming, not only meant one was disapproved by the social body, but it meant one was socially disrupting the group’s continued existence. The basis of honor was largely projected through maintenance of “agreement and unity” for the good of the larger group. In fact the greek word idiots, was coined after individuals who failed to participate in their civic duty for the common good. For example, shop owners, who instead of shutting down business to joi...
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... culture of the Romans. The dominant Greco-Roman culture held the Jews in disapproval, they constantly pushed them to lose their Jewishness and assimilate to their culture, and now the new faith, would place the Christians in Rome in a sub minority group then the Jews. This was why it was important for Paul to affirm the honor of Christians through Jesus. By making a bold statement against shame, Paul “insulat[ed] them from the disapproval of Jews and Gentiles alike”.
Therefore, by establishing an apologetic Honor discourse, Paul was creating a defense for the community with a communal message against attacks and on their identity. Doing so by a letter prior to arriving to Rome, would prepare the Romans for his visit, and allow for rapport build through their communal message, in order to create a unity into the his ministry and overall message of the gospel.
“Honor is the value of a person in his or her own eyes. Honor is a claim to worth along with social acknowledgement of worth.” (Malina 31) This phrase tells us that honor was extremely important to the ancient people. Honor is a value that was present during many occasions in the play. This value can be seen in Oedipus. He promised the citizens of Thebes that he would find the murderer of Laius and free the lands from the plague. The murderer was to be exiled from Thebes. Oedipus later found out that he himself was the murderer. Even though he was king, he honored the punishment and exiled himself from Thebes. The New Testament states that honor in women meant positive shame. Positive shame is the sensitivity of one 's own reputation. A shameless person is considered a dishonorable woman. Women have to be ashamed and remain shy to avoid human contacts that might expose her to dishonor. (Malina 50) This value can be seen in Jocasta. She feels ashamed when she finds out that her husband Oedipus turned out to be her son. In order to remain honorable, her shame led her to commit
Paul’s response was concerning ecclesiastical and doctrinal controversies. These Jewish-Christians were teaching false doctrine to the Gentile members. They taught that to be saved one must be circumcised and observe the ritual requirements of the law. Paul believed a Gentile did not need to go through the ritual requirements of the law, Gentiles were welcomed into the church through baptism professing faith in Jesus the Christ. In Acts 15:24-29 the Apostles and elders of the church did call the Gentiles to live within the moral teachings of the law, most specifically to avoid idolatry and sexual sin and counseled them on kosher restrictions when eating with others who were Jewish so as not to offend and complicate ministry amongst the Jewish communities. The account in Acts actually attest to the controversies of Gentile reception in the church and what their obligation to the law would be. This is the problem Paul is trying to rectify in
Crossan asserts that the human body is a microcosm for the body politic, citing anthropologist Mary Douglas who states, “the body is a symbol of society” (77). This means that interactions between individuals serve as the basis for the macrocosm. Individuals are confined systems with distinct boundaries that are continuously guarding against outside threats. On the macrocosmic level, the ancient Roman patronal system offered severe consequences to those who fell outside or violated social boundaries. Chapter 4 entitled “In the Beginning is the Body” recognizes Jesus as a direct risk to society because of his adherence to open commensality and radical egalitarianism. But, despite the differences that estrange Roman society from Jesus’ community, the two groups are linked upon one important commonality.
For the sake of this study, Luke’s Gospel plays an important role in establishing the identity of the members of the community. Indeed, “without Luke’s Gospel our visual images of the Christian story would be impoverished” because “Luke’s Gospel [can be considered] the aesthetic teacher of Christian senses in hearing and speech through story and song and in sight through the many artistic renderings of his stories.” Luke accomplishes this feat by using cultural conventions surrounding hospitality and banqueting to “illustrate such important facets of Jesus’ teaching as generosity to the poor, forgiveness of sinners, humility rather than social power, and the priority given to the word of God.”
Also, that going against what is considered honorable is shameful. Ancient Greece had a shame culture, meaning that conformity is upheld through a fear of shame. Aristotle defined shame as a pain or ill that leads to disgrace or the loss of reputation (Konstan 1040). This is exemplified in the interaction between Achilles and Agamemnon in book 1. As mentioned earlier, Achilles feels shamed by what Agamemnon has threatened, this is because Agamemnon’s threat to take away his prize, which in turn takes away some of his honor, damages the reputation of Achilles. According to Aristotle’s definition, because of this, Achilles should feel shamed, which he
With so many words making up the content of plays, it is difficult for one, single word to make much of an impact. However, the word ‘honor’ does just that in the play Titus Andronicus. Honor means different things to different people, and this is quite evident in the tragedy that is Titus Andronicus. The definition of honor has changed throughout the history of man. The character for which the play is named, Titus, puts his honor and the honor of Rome before anything else. In the play, honor is used as justification for wrongful actions. There are murders that happen in the name of honor. Honor is also lost by some and taken from others. Although small in size, the word honor plays a large role in Titus Andronicus.
Honor or having an honor culture is a hallmark trait of many cultures both ancient and modern. While many would go to Homer’s The Iliad for clear indications of honor culture within Ancient Greek culture, The Odyssey also provides clear indications of an honor culture. Before honor culture within The Odyssey can be explored, honor and honor culture must first be defined. The most common and relatable explanation for honor culture in our modern day world is a prevailing culture in the southern United States of America especially within the Appalachian communities. This culture and the Ancient Greek culture share simple hallmarks. Honor culture is about neither committing transgressions against another, nor tolerating them when they are done to you. It is about the value of your “good name” and reputation for being honorable. This means that slights not only against you but against your name are taken very seriously. These things are generally held throughout all cultures of honor. Some of the specifics of honor are defined by each individual culture; these specifics along with the general state of an honor culture are shown in three events within The Odyssey. The culture of honor is shown in through Odysseus in his encounter with the Cyclops, the exchange with the Phaeacian man at the games, and in the slaughter of the suitors.
Honor is being respected by the people for the actions performed and receiving loyalty by ones family. Honor was gained by heroic actions throughout battles and accomplishments within ones lifetime. Having a strong reputation in society also leads to achieving honor. One is honored by the people they serve and protect. Hekabe claims to Hektor that “they adored you as if you were a god, since in truth you were their high honor while you lived” (Homer XX.434-435). Though Hektor was a mortal, he was idolized as an immortal by his city based on his response to society. The Trojans looked
The Greeks placed great importance on personal honor. Why is this? Is it because to them man I nothing without honor. Or is it that the honor is more important than the man? "Honor to the Greeks is something that is won by a man's prowess, his ability to fight and be victorious on the battle field"(Schein 62). This is just one example of how honor is obtained. A second method of gaining honor is to be a great orator, one must posses the ability to speak in the assembly and express his ideas eloquently, and persuasively to the gathered body. A third way of achieving personal honor is to demonstrate athletic ability.
This is the value that suffuses the narrative of "The Iliad." According to the axioms of Greek society, one must defend his status and prevent shame from being brought upon him, at all costs. "...[M]y father, he sent me to troy, and urged upon me repeated injunctions, to be always among the bravest and hold my head above others, not shaming the generation of my fathers..." (VI 206-9) This is the Greek bible, the guide to proper decorum. A man's honor, and the honor which he brings his father, is paramount.
In the Homeric world, honor is qualified by power. In the Iliad, power is measured several ways. When Nestor tries to mediate between the enraged Achilles and Agamemnon, he makes the point that “power and glory [are] given by Zeus himself” (Book I, Line 294). A king is the ultimate in nobility, even if he is the king of a small, poor Greek city. Being a king depends on accident of birth, not on ability, and is a sign of the gods’ favor. Because the gods have smiled on him, “a scepter-holding king has honor beyond the rest of men” (Book I, Line 293). In the Greek army...
Chapter one focuses on honor and shaming methods used in ancient times. deSilva’s main works consist of: Seneca, Aristotle, Isocrates, Quintilian, Ben Sira, Plutarch and the Apocryphal and Biblical writings. These resources show the involved
Paul also seemed to believe that since everything was according to God’s will that God created a state around and for the Israelites. A big portion of this gospel is also dedicated to the spreading of the gospel to everyone, even the gentiles. While there were some people that Paul considered ‘weak’ Christians, Paul still believe that the gospel was for them as well.
As early as 1966, with the writings of Jean A. Peristiany, the centrality of the conception of honor as a marker of an individual’s social worth, and of shame as the opposing force in place for the enforcement of honorable behavior, has been recognized by both social scientists and historians (Herr 1969). Initially, the ideological nuances of the relationship between honor and shame at work in particular societies was focused on small communities throughout the MENA region, for they provided examples of the “small scale, exclusive societies where face-to-face personal, as opposed to anonymous, relations are of paramount importance” (Peristiany 1966:11). Moreover, in all of the communities acknowledged by Peristiany, the collective perception
The basis of Paul’s purpose in unifying the church is to help both Jews and Gentiles understand where they came from. I hold the argument that Paul’s audience was primarily the Gentiles in Rome because the Gentile majority is quite evident (1:5-6, 1:13). However this should not support the claim that Gentile roots started the church. Rome was likely raised on Jewish heritage through the preaching of the gospel in synagogues. Gentile Christians would therefore have very little knowledge of the OT scriptures. Schreiner pointed out that “Jews have debated Jewish Christian and Gentile interpretation of Scripture from the beginning” (Schreiner, 14). Jewish Christians had been long accustomed to their religious differences such as food regulation, and special days like the Sabbath, and the feast of days. Gentile Christians on the other hand were very much into Christian freedom. These two cultural conflicts divided the church and caused problems. The abandonment of or refusal to adopt such important identity markers probably caused few