Culture (25)
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Many scholars now consider the Damascus Document fragment 4Qdf 3 10-15 decisive evidence that CD IV, 20-21 should indeed be interpreted in terms of a prohibition of remarriage while the first wife was still alive (and not strictly polygyny)Remarriage in Early Christianity, Eerdmans, 50
Christian authors as early as Tertullian openly promoted the tradition of the univira and the idea that widows must remain single and not remarry. He exhorted his own wife to remain ad univiratum as a widow. A number of Christian epitaphs likewise celebrate the univira in their ranks (CIL 10.7196; ICLV 1581). The Roman ideal was thus reprised in Latin Christianity in the WestRemarriage in Early Christianity, Eerdmans, 43
Language associated with the univira tradition parallels the apostle Paul's in Rom 7:1-3 and 1 Cor 7:39... The wife is subject to the husband while he lives, and only his death brings about freedom. In the tradition of the univira, the wife does not avail herself of that freedom.Remarriage in Early Christianity, Eerdmans, 42
Despite the fact that actual marriages rarely emulated this ideal, during the reigns of Trajan and Hadrian historians and commentators still held concerning the ideal Roman marriage that the wife should be married only once during her lifetime and praised as a univira, that the wife should obey her husband, and that the marriage would last a lifetime and be brought to an end by spousal death alone, if even then.Remarriage in Early Christianity, Eerdmans, 41
The ancients often celebrated the single, eternal union. One wife's tombstone inscription conveys that the marriage is coniugi perpetuae, a perpetual or unceasing martial union (Carm. Epigr. 1571.3).Remarriage in Early Christianity, Eerdmans, 40
For many ancient Romans the marital union remained permanent, even in the face of the death of a spouse. The eternal union would survive deathRemarriage in Early Christianity, Eerdmans, 38
Since Christ's purpose is the reconciling of all things to himself (Col. 1:20), the transformation of culture by faithfulness to the gospel and the total word of God applied to all of life is central to the Christian's calling.Mission of God, 366
The fact that we cannot supply our own needs is another idea that seems radically counter-cultural today in a world of radical individuality and determined self-sufficiency. But it is a theme that runs through the Bible. It was self-sufficiency that tempted Adam and Eve, and it was self sufficiency that Abraham surrendered and in so doing brought hope to the world. It was their inability to rely on God's sufficiency that doomed a whole generation to die in the desert.The NIV Application Commentary: Isaiah
Ultimately, slaves and human masters are subjected to the same Lord and both must obey him. This undermines the institution of slavery by refusing to accept that slaves are the property of their human masters or share less inherent value. Slaves and masters stand on an equal footing before Christ.Pillar Commentary
Paul's purpose in the household code is more immediate and of practical benefit for those who are living in the household. The abolition of slavery—inspired in part by Paul's undermining of it—would take centuries to achieve.Pillar Commentary
Culture discloses itself in two directions which in the modal structure of the aspect concerned correspond to the historical subject-object relation. On the one hand culture appears in mastery over persons by giving cultural form to their social existence; on the other hand it appears in a controlling manner of shaping things of nature
Morally debased cultures tend to be controlled by a few wealthy people. Their riches come from power, extortion, and war, not honest and diligent work. "The ease of doing business" is always at a low ebb in a culture of corruption.This Book Changed Everything, 25
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Our abandonment of the living God and his law for the god of pluralism, has given us a new law-order that is having revolutionary consequences today, seen in the increasing lawlessness, tyranny, and depravity of Western culture.Mission of God, 3.7
it is important to understand Roman-era slavery and how it differed from more recent forms of slavery, especially that of the United States and Britain until the nineteenth century. Constituting at least 10 percent of the Roman Empire, swelling up to 30 percent in the city of Rome itself, slavery was a major strata of Roman society. Rather than being based on race, people could become slaves through economic necessity, war, kidnapping, or by birth.Pillar Commentary
Unlike enslaved persons in the American institution of slavery, Roman slaves could rise to positions of significant social responsibility, working as doctors, tutors, and government officials. They could manage household finances, earn their own money, and even purchase their own freedom.Pillar Commentary
As the Empire ground down, the decadent Romans were given to a thirst for violence and a gratification of the senses. This is especially evident in their rampant sexuality.How Should We Then Live, 24
No totalitarian authority nor authoritarian state can tolerate those who have an absolute by which to judge that state and its actions. The Christians had that absolute in God's revelation.How Should We Then Live, 22
The Caesars would not tolerate this worshiping of the one God only. It was counted as treason. Thus their worship became a special threat to the unity of the state during the third century and during the reign of Diocletian (284-305).How Should We Then Live, 22
just as a Roman bridge would cave in under the weight of a modern six-wheeled truck. Culture and the freedoms of people are fragile. Without a sufficient base, when such pressures come only time is needed--and often not a great deal of time--before there is a collapse.How Should We Then Live, 20
These gods depended on the society which had made them, and when this society collapsed the gods tumbled with it.How Should We Then Live, 18
The gods were amplified humanity, not divinity.How Should We Then Live, 17
The Greeks and later the Romans also tried to build society upon their gods. But these gods were not big enough because they were finite, limited.How Should We Then Live, 17
The Greeks tried first to build their society upon the city-state, that is, the polis. The city-state, both in theory and fact, was comprised of all those who were accepted as citizens. All values had meaning in reference to the polis.How Should We Then Live, 17
we cannot distance ourselves from culture, or hide from it. We must understand its meaning and learn to think in biblical categories about it. Christ is over and transcends culture as creator, redeemer and king.Mission of God, 366
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