By J. Nelson Kraybill
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Extra info for Imperial Cult and Commerce in John's Apocalypse
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A key verse for understanding John's legal status is Rev. 9, where the author says he was at Patmos 8ioc TOV Axryov TOV 0eot> m i TTIV uaprupiocv 'Ir|Got>. Charles argues that did in Revelation always means 'because of or 'in consequence of rather than 'for the sake of. That is, John's ministry resulted in him suffering on the island; he did not go there in order to preach (Charles, Commentary, I, p. 22). So also K. Wengst, Pax Romana and the Peace of Jesus Christ (Philadelphia: Fortress Press, 1987), p.
It would be possible to construe John's message in Rev. 4 as a warning to Christians who have not yet made a moral compromise with Rome: 'Come out of her, my people, so that you do not take part in her sins'. At minimum, though, John's language suggests Christians are in venues where idolatrous compromise is likely. 10). 2. A Comfortable Church with a Few in Trouble A boycott of relations with all Roman institutions could have left Christians economically destitute. However, there is little evidence from late in the first century that many believers perceived themselves to be in conflict with Rome or to be threatened with poverty.
7, LXX). 62 Some people in the church participate in pagan rituals for financial objectives. The author fears such individuals will corrupt the church's love-feasts (Jude 12). 63 'False prophets' have entered the church, who 'deny (dpvot>|ievoi) the Master who bought them' (2 Pet. 3,14). 15). 65 Both Jude and 2 Peter address issues that could relate to the imperial permissiveness of pagan society' (Jude, 2 Peter, p. 11). Perhaps Jude did not specifically have the imperial cult in mind. Nevertheless, antinomian teaching brought by 'intruders' in Jude illustrates a larger problem of compromise with society among some late first-century churches.
Imperial Cult and Commerce in John's Apocalypse by J. Nelson Kraybill
by Steven
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