By Rosemary Radford Ruether
Popular theologian Rosemary Radford Ruether analyzes the methods the Christian church has traditionally interacted with strong social structures similar to patriarchy, racism, slavery, and environmentalism, whereas taking a look severely at how the church shapes those platforms this day. With a spotlight at the usa, Christianity and Social structures presents an introductory research of the interactions among the church buildings and significant structures that experience formed western Christian and post-Christian society.
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Additional info for Christianity and Social Systems: Historical Constructions and Ethical Challenges
A Roman woman, lacking political status, could not be publicly sentenced to death but could be privately executed by her father. A woman of an elite family who made herself politically undesirable could be quietly murdered by whatever male took charge of the situation, be that a son or a husband. The alternative to death for Roman citizens, male and female, was to be banished. SLAVERY IN ROMAN ANTIQUITY Slavery was not racial in antiquity, and slaves were acquired in various ways. Many were produced by natural reproduction in the household.
Slaves could be rented out as workers, even as prostitutes, their wages being shared between their masters and those who managed their work. Slaves ran errands and were at their master’s or his wife’s beck and call for any services he or she desired. They could be figures of conspicuous consumption, with wealthy men surrounding themselves with a retinue of slaves and clients. At banquets, an elegant slave boy might serve exclusively as cupbearer for his master. 33 36 Chapter 3 The human status of slaves was ambiguous in classical antiquity.
During the Council of Nicaea, it was Constantine who proposed the formula “homoousian” (the same substance) for the relation of Son to Father, which became the winning definition at the Council; see S. L. Greenslade, Church and State from Constantine to Theodosius (London: SCM Press, 1954), 18. 4. Greenslade, Church and State from Constantine to Theodosius, 54–63. 5. Greenslade, Church and State from Constantine to Theodosius, 71–79. 6. Greenslade, Church and State from Constantine to Theodosius, 79–85.