Modelling Christian Cult Groups among Graeco-Roman Cults: A Response
This response engages with the articles in the themed issue of Journal of Early Christian History focusing on “modelling Christian cult groups among Graeco-Roman cults.” Three articles in the themed issue are responded to, namely those of Jin Hwan Lee and Jarkko Vikman, on the relationship between e...
| Main Author: | |
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| Contributors: | ; ; |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Taylor & Francis Group
2020
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| In: |
Journal of early Christian history
Year: 2020, Volume: 10, Issue: 3, Pages: 57-63 |
| IxTheo Classification: | AD Sociology of religion; religious policy BE Greco-Roman religions CB Christian life; spirituality KAB Church history 30-500; early Christianity |
| Further subjects: | B
consumption of sacrificed meat
B early Christ cults B Graeco-Roman cults B Religious Identity B early Christian leadership B ancient associations |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a This response engages with the articles in the themed issue of Journal of Early Christian History focusing on “modelling Christian cult groups among Graeco-Roman cults.” Three articles in the themed issue are responded to, namely those of Jin Hwan Lee and Jarkko Vikman, on the relationship between early Christian groups and ancient associations, and that of Margaret Froelich, about the debate on the consumption of sacrificed meat in 1 Cor 8. The response concludes that the view that early Christ followers were more “accommodating” of diverse cult participation and shaped their religious identity more instinctively as a habitus assists us in deconstructing traditional understandings of early Christianity as wholly unique and wholly different. As ancient associations and/or Graeco-Roman cults per se we might then suspect that the first groups of Christ followers were much more “at home” in Graeco-Roman society than Christian authors of the third and fourth centuries, and beyond, would want us to believe. | ||
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