By Thomas Slater
Slater provides a examine of the 3 significant christological photographs of Revelation and their meanings for the unique viewers. utilizing either old feedback and parts of sociology of information, Christ and group explores the social capabilities of 'one like a son of man', the Lamb, and the Divine Warrior, making a choice on either similarities and dissimilarities. The examine argues, at the one hand, that the non secular laxity present in Revelation 2-3 displays makes an attempt by way of a few Christians to deal with to provincial social pressures, whereas, however, Revelation 4-19 replicate the low prestige of Christians within the towns of Asia Minor.
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Additional info for Christ and Community: A Socio-Historical Study of the Christology of Revelation
Trajan states further that if Christians do not recant their faith and worship the traditional gods, then they should be punished, that is, executed. It is noteworthy that Pliny executed Christians for not participating in the traditional religious practices. ' Again, as with Tacitus and Suetonius, Pliny assumed that they were a seditious, criminal social movement without any proof of their culpability. 57 Indeed, even when he learns the truth, Pliny continues to describe the movement in derogatory terms.
In interrogating some persons, he learned that they were once Christians but had left the movement, some as long ago as 20 years earlier, during the reign of Domitian. They told Pliny that Christianity was not a seditious, immoral movement, but was somewhat benign in its religious practices and beliefs. Instead of being immoral, Christians actually took oaths to act honorably. 55. Sherwin-White, Letters, pp. 694-96. 1. Introduction 39 Seeking verification, Pliny tortures two Christian women and learns that Christianity was indeed the ethical movement that the former Christians described.
66 Secondly, and perhaps more importantly, the Asian religio-political setting itself could produce tensions between non-Christians who participated in the imperial cult and Christians who did not. 67 Alexander 63. G. Wilson, Related Strangers (Minneapolis: Augsburg-Fortress, 1995), pp. 1-35. 64. Cf. Rowland, Open Heaven, p. 409; also DeSilva, 'Social Setting', pp. 28789. 65. Price, Rituals, pp. 123-26; cf. DeSilva, 'Social Setting', pp. 289-91. 66. g. 96-97. See also R. Stark, T h e Class Basis of Early Christianity from a Sociological Model', Sociological Analysis 47 (1986), pp.