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The great Christian writer Tertullian was born in Roman controlled Carthage, now known better as Tunisia. Around 200 AD he famously wrote De spectaculis, a work outlining the failing of the Roman moral system based around the gladiatorial games and the circus. Tertullian received a good education growing up and partook in “pagan” rituals such as sexual intercourse and observing the gladiatorial games. However, when the Roman Empire began executing Christians he felt compelled to become a Christian himself. Tertullian outlined clearly in his essay that the failing of the games lay in idolatry, and in the belief that ‘Thou shall not kill’. He writes this essay to compel all Christians to give up the games in order to gain favour in the eyes of their god.
The problem so clearly outlined by Tertullian, is that Christians believe that if the bible does not directly argue against something, by default it is alright to do. Tertullian strongly disagrees saying that it is a waste of God’s creation and the belief that they can be of no offence to god is ignorant. He even outlines this by citing two of the Ten Commandments. Thou shall not kill, and thou shall not worship false idols. When it comes to the gladiatorial games, killing is obviously a major component, but many were confused on his views of idolatry. He states that by going to church we worship god. By going to the amphitheatre we are worshipping men. However, Tertullian was much more offended by the killing, and the martyrdom caused by the gladiatorial games. He stated in a satire that if we enjoy the spectacle of killing so much, then surely we will love the spectacle of the second coming of Christ. In which not only will all the sinful be killed, but damned for eternity. He al...
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... Roman morals in the eyes of early Roman Christians. By convincing them to repent and turn their back from the games he believes they can all be forgiven by god. While it is still up for debate whether his debates made any change on the views of the games, it is clear the Tertullian was strongly opposed to them. In his eyes “True” Christians would turn their backs to the games and try to turn non-Christian Romans with them as to save them from Judgement.
Works Cited
Tertullian : Read this first. Available at: http://www.tertullian.org/readfirst.htm [Accessed April 6, 2010].
Tertullian : De spectaculis. Available at: http://www.tertullian.org/works/de_spectaculis.htm [Accessed April 7, 2010].
Apology. De spectaculis. With an English transl... Available at: http://www.archive.org/stream/apologydespectac00tertuoft#page/268/mode/2up [Accessed April 8, 2010].
“The Passion of Perpetua and Felicitas” is a document written in ancient Roman times that exhibits the role religion plays in the forming of a culture and the lives of individuals in the ancient world. For her belief in Christianity, they throw Perpetua into jail. Her execution is fighting animals in an arena. She does not renounce her faith in the face of persecution and thus becomes a martyr. This text is a unique key into the past in many ways. Part of it is written by a woman, it gives a detailed account of her martyrdom and gives us some insight into the culture of ancient Rome. For these reasons, this document provides us with valuable knowledge, specifically concerning the purpose for the composing and preservation of this document.
The essence of the bloodthirsty entertainment was in the form of the gladiator. The word gladiator comes from the Latin for swordsman, from gladius or sword. The first gladiators were part of a sacrificial rite adopted from the Etruscans in 264, BC, nearly 500 years after the founding of Rome (Johnston 238). The sons of Junius Brutus first displayed gladiatorial combat when they honored their father at his funeral by matching three pairs of gladiators. Gladiatorial combat was originally part of a religious ceremony that was intended to insure that the dead would be accompanied to the "next world" by armed attendants and that the spirits of the dead would be appeased with his offering of blood (Johnston 286). Gladiators were generally condemned criminals, prisoners of war or slaves bought for this purpose. By the end o...
Livy’s The Rise of Rome serves as the ultimate catalogue of Roman history, elaborating on the accomplishments of each king and set of consuls through the ages of its vast empire. In the first five books, Livy lays the groundwork for the history of Rome and sets forth a model for all of Rome to follow. For him, the “special and salutary benefit of the study of history is to behold evidence of every sort of behaviour set forth as on a splendid memorial; from it you may select for yourself and for your country what to emulate, from it what to avoid, whether basely begun or basely concluded.” (Livy 4). Livy, however, denies the general populace the right to make the same sort of conclusions that he made in constructing his histories. His biased representation of Romulus and Tarquin Superbus, two icons of Roman history, give the readers a definite model of what a Roman should be, instead of allowing them to come to their own conclusion.
On that first fateful day, when Romulus struck down his own brother Remus, the cauldron of Rome was forged in blood and betrayal. The seeds on the Palatine hill cultured one of the most potent and stretching empires of human history. Though this civilization seemingly wielded the bolts of Zeus, they were infested with violence, vanity, and deception. Yet, one man—or seemingly “un”-man—outshone and out-graced his surroundings and everyone within it. He brought Rome several victories and rescued his beloved country from an early exodus, thus providing her a second beginning. This man was Marcus Furius Camillus, and against a logical and emotional mind, he was oft less than loved and celebrated. At times he was disregarded, insulted and even exiled—irrevocably an unwarranted method to reward Rome’s “Second Founder.” This contrast of character between hero and people was perhaps too drastic and too grand. The people were not yet ready to see Marcus Furius Camillus as a model of behavior to be emulated—to be reproduced. Hence, much of Livy’s Book 5 provides a foundation for the Roman people to imitate and assimilate a contrasting, honest, and strong behavior and temperament
The games in Rome are known today as the bloodiest exhibitions of public entertainment known to mankind. Men, Women and children flocked to the Colosseum to watch the bloodthirsty fighters murder one another.
...m. This huge circular arena was the pinnacle of the Roman Gladiatorial games, and though it isn't fully intact, it is a great reminder of ancient culture. Though today these games seem inhumane and unnecessary, to their ancient culture it was a vacation from everyday stress. Even the Emperor was said to understand that though money and grain would satisfy and individual, large spectacles were necessary for the contentment of the masses' (wes civ).
Many events took place at the historical Colosseum. Most of the events that were scheduled involved either death and/or destruction. A few of the events were chariot racing, the feeding of Christians to lions, and gladiator fights. At a causality rate nearly 50% died each ‘show’. The chariot racing, which was very popular with the Romans, was held at the Circus Maximus and was seen as a family event. Many people today see Roman entertainment as cruel, but not all forms of entertainment
entertainment was cruel and brutal it satisfied the Roman's need for excitment and relaxation. In
As the main performers of the most popular entertainment in a war plagued world, gladiators are often perceived to live a very tragic, wasted life- one that is filled with risks and danger at every turn. But even so, it is an opportunity for the people to rise above social barriers and ultimately became superstars. Few emerged glorious, and those who do must face a cruel path in their everyday life. Follow along on the journey of the success and failures of Ancient Roman gladiators, as we trace the beginning of the gruesome sport, the gladiator’s daily life, hardship, as well as the stories of the l...
Roman gladiators are often recalled when thinking of the Roman civilization for several reasons, including the extreme brutality of the gladiatorial games that took place. These games took place at funerals and ceremonies, as an offering of blood.
Tacitus tells us in the introduction to his Annales that his intent is to “relate a little about Augustus, Tiberius, et cetera” and to in fact do so “sine ira et studio” -- without bitterness or bias.1 Experience, however, tells us that this aim is rarely executed, and that we must be all the more suspicious when it is stated outright. Throughout the Annales, Tacitus rather gives the impression that his lack of bias is evidenced by his evenhanded application of bitterness to all his subjects. But is this really the case? While Tacitus tends to apply his sarcastic wit universally – to barbarian and Roman alike – this is not necessarily evidence of lack of bias. Taking the destruction of Mona and Boudicca's revolt (roughly 14.28-37) as a case study, it is evident that through epic allusion, deliberate diction, and careful choice of episodes related, Tacitus reveals his opinion that the Roman war machine first makes rebels by unjust governance, and then punishes them.
The Roman Empire is credited with many things due partially to their ability to share, spread, and adapt culture. Rome was successful because it both conquered and shared the fruits of conquest with the conquered. Religion was one part of the culture that demonstrated the tolerance of Romans. For example, at the time of Jesus’ birth, paganism could be divided into three spheres: the official state religion, the traditional cults of the hearth and countryside, and the new mystery religions from the East. Even though the official religion in the Roman Empire began as Pagan, it ended as Christianity when Emperor Theodosius declared it as the official religion in A.D. 380. The following examines two works of fiction that deal with religion during the Roman Empire.
Scott, Foreman and Company, 1903. Kohne, Eckhart and Cornelia Ewigleben, eds., pp. 113-117. Gladiators and Caesars: The Power of Spectacle in Ancient Rome. Berkeley: University of California Press, 2000. Meijer, Fik (Liz Waters, trans.).
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Tertullian wrote this work to Christians in defense of true Christianity that is unstained by the world. He argues that Christians should not attend the games and shows, because it drags them down into sin and lusts of the world. He makes a satire point that if they think the games are fun because people are destroyed, then they will really like the Second Coming because people will not only die but be sent to eternal death. De Idolatria, on Idolatry, is similar. De Idolatry is addressing how Christians are to live differently in a Pagan culture, not being the least bit involved in idol worship, even in their