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CHRISTIANITY AND ROMAN CULTURE TRANSFORMATION

 

CHRISTIANITY AND ROMAN CULTURE TRANSFORMATION

 

 

 

 

 

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Christianity and Roman Culture Transformation

Introduction

Christianity is presented as a monotheistic religion that follows the life, teachings, and exemplification of Jesus Christ. He represents the focal point of the faith, which is said to be the largest religion in the world. Christianity cannot be mentioned without taking into account the existence of the Roman Culture. The reports of the life of Jesus, the introduction of the Jews and Judaism had a significant impact on the eventuality of Christianity to this day. The Roman culture existed over a 1200-year history and civilization was central to the formation of the Roman Empire. The Roman culture setting with unique cultural depiction came into conflict with the eventual significance of Christianity. There was no apparent separation between the state and the church. Christianity is responsible for the change of Roman culture with relevance to Jesus and the influence of the modern world when taking into account the issues between Roman Christians and Non-Christians Romans.

Discussion

The blending of concepts between the bibles’ relevance and that of the pagans changed the ideas of a global representation and accounted for the conflict between Christianity and Roman culture. The teachings of Jesus Christ were responsible for challenging the ways of the world, as was presented by the Roman culture[1]. For example, abortion was rampant in the roman setting as well as that of abandonment. It was not a strange sight to see any unwanted baby taken out and excommunicated as means of eliminating them. It is also stated that women at the time were considered as being inferior and therefore abandoning of male babies was acceptable. Following the teachings of Christ, comma search misgivings did not have any place in our society especially with the influence that Christianity introduced. The respect of life

The Romans advanced severe gladiatorial challenges where a large number of slaves, denounced hooligans, and detainees of war destroyed and killed each other for the delight of cheering gatherings of people. Roman writers demonstrate that sexual activity amongst men and women had turned out to be exceptionally wanton and corrupted earlier. At the time that Christians showed up in Roman culture, such occurrences were commonplace, and that homosexuality was broad among agnostic Romans and Greek, particular men with younger boys. On the other hand, women were consigned to a low status in the public eye, where they got small tutoring, could not talk openly, and be seen as the property of their spouses. The apparent disregard for equality and masculinity in the culture was embraced by the Romans, which was contrary to the Christian teachings.

As declaring Christianity spread in the localities, those parts of its lessons that related to scriptural realities had a significant effect. Agnostic practices were defied with accepted standards concerning the status of women and the significance of the family, the holiness of human life as made in God’s picture, and the corruption of sexual perversion and homosexuality. In the end, Roman sovereigns even banned the marking of criminals and torturous killing and ended the merciless gladiatorial challenges that had prospered for about seven centuries. It was actualizing a standout amongst the most important changes in the ethical history of humankind. The progressions[2] realized by the spread of these thoughts denoted the start of another time in world history. Such changes were not restricted toward the Non-Christian Romans. IT also had to affect the closer proximity societies who had the same tendencies.

The challenge that Christianity had in the roman tradition and culture permeated towards their ideals and values when contrasted with Jesus’ teachings. With the advent of Christianity, they had to be a reliance on the fear of God, respect for all humans, and the value of life in general. The transformation had to be enacted as means of reaching out to the pagans at the empire had to stamp its authority and power across the divide. Using the example of Jesus’ life, it created a renewed sense of values and ideals that depicted holiness as well as strive for humans to be like God. It thus created a change in the system that had been established to mirror the same characteristics[3]. It was realized through the administration’s change of rules and laws that was symbolic especially when Christianity became the focal point. The Roman traditions had to be broken as the same people as before could not uphold them.

Conclusion

The transformation of Roman culture was enabled by Christianity on the traditions, values, and ideals watched through the relevance of Jesus Christ. His life and teachings were taken up by the Roman society and created a religious impact that showed holiness. It influenced the set of beliefs, ways o thinking, living, and coexistence among people even to the non-Christian Romans. The effect cannot be underestimated as its influence also helped generate the current cultures of the world as the eventualities bordered on the Christian faith. Domain realization was enabled through the doctorate at catechisms, which were facilitated by Christianity as a syncretism religion. It combined the biblical teachings will practices, beliefs, and relevant attitudes of the people that were transformed. Conversion into Christianity had no forceful means of delivery and was welcomed by all.

 

Bibliography

Avery-Peck, Alan J., and Jacob Neusner. Judaism and Christianity: New Directions for Dialogue and Understanding. Leiden: Brill, 2009.

 

Yegül, Fikret K. Bathing in the Roman World. New York: Cambridge University Press, 2010.

 

 

 

 

 

[1] Alan J. Avery-Peck and Jacob Neusner, Judaism and Christianity: New Directions for Dialogue and Understanding (Leiden: Brill, 2009), 64.

[2] Fikret K Yegül, Bathing in the Roman World (New York: Cambridge University Press, 2010), 47.

[3] Avery-Peck and Neusner, Judaism and Christianity, 71

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