Roman Colosseum
The Roman Colosseum is located in the city of Rome, Italy; specifically, it is situated on an ancient artificial lake fabricated by Emperor Nero in his imperial palace. After Nero’s death, his successor, Emperor Vespasian, demolished both his palace and his artificial lake. The construction of the Roman Colosseum was initiated by Vespasian in 72 A.D. and was finalized and inaugurated by his son, Emperor Titus, in 80 A.D. The Roman Colosseum was the main site of entertainment for Roman citizens; it was a fundamental cultural sphere directed towards the exhibition of the prominence and power of the ancient Roman Empire. Furthermore, today, the Roman Colosseum authentically embodies different aspects of Roman culture that can be deeply and knowledgeably evaluated, in order to obtain a coherent and consistent understanding of the history and identity of the ancient Church.
Ancient Roman religion incorporated distinctive components that shaped, conserved, and reinforced diverse values among the Roman people. Particularly, in ancient Rome, the emperor was divinely exalted; he was elevated to a position of divinity (apotheosis), generating a unique manifestation of the divine genius. Likewise, there was no distinction between religion and secularism; Church and State coexisted as one single powerful force. Therefore, the ancient Roman Empire was primarily characterized by the religious, imperial, and secular power and greatness of the emperor, and by his divine exaltation as a monumental figure among the Romans. Hence, Roman people were committed to their full worship of Roman religion and of their powerful and exalted emperor.
Roman games were performed in the Colosseum; they were sponsored by the Roman emperor and by wealthy individuals. They signified the preservation of the emperor’s power and the enhancement of political propaganda across the Roman Empire; as well, they were intended to entertain and placate the masses to keep them satisfied and contented, and thus, under imperial control. Additionally, they symbolized the social intimidation of the poor majorities by the rich and powerful minorities; they represented the marginalization of the ancient Church within the Roman Empire and Christianity’s unity with the empire (religious and secular bond). Moreover, they were characterized by the incessant effort of the imperial power to romanize other places with similar games, with the primary objective of shaping or molding a widespread Roman culture.
The Colosseum is an ancient cultural artifact that encompasses and supports specific aspects of Niebuhr’s definition of culture. Precisely, it emphasizes the social nature of culture (Niebuhr, Christ and Culture, 32); besides, it accentuates the temporal and material conservation and realization of definite values within the Roman Empire (Niebuhr, Christ and Culture, 34, 36, 37). At the same time, this artifact unfolds several indicators of the development of Christian identity during this ancient period. Firstly, Roman games comprised the entirety of the Roman society; for instance, the upper classes were situated on the bottom of the Colosseum, while the lower classes were located in wood benches on the top of the cultural site. These games revealed the societal differences that existed during the ancient period of the Roman Empire; social status was a key determinant in the development of a very unique Roman culture founded on the social interaction among different groups of people with distinct ways of living and unique economic standings. Likewise, they entertained the Roman society, in order to enhance a Roman culture determined by the compatible worship of religion and the emperor, and to augment the imperial, divine, and exalted power and grandeur of the emperor as the dominant and prominent figure during that time period. Additionally, the Roman games performed in the Colosseum represented a “concrete, tangible, visible, and audible form” (Niebuhr, Christ and Culture, 36) of preservation and realization of romanized values, including imperial power and triumph, patriotism, wealth, cultic acts, inclusivity, and societal dominance.
Furthermore, Roman games in the Colosseum disclose the marginalization and unpopularity of Christianity within the Roman Empire; “they show that the ecclesia in Rome was becoming big enough to cause concern throughout the empire” (McGinn, The Jesus Movement, 159). In fact, although not consistent historical or archeological data and exact records have been found in regards to the execution of Christians in the Colosseum during this ancient period, the Roman Colosseum reveals the total control of the empire upon the lives of the different societal members, as well as the complete unity of the secular and religious spheres in terms of worship and divine exaltation. Specific martyrdom accounts, such as those of Ignatius of Antioch, Polycarp, Perpetua, and Felicity were written in the form of moral stories and letters, in order to encourage Christians to persevere and endure in the midst of power and imperial control: “With the eyes of the heart they looked forward to those good things which are prepared for those who endure” (Martyrdom of Polycarp, Ch. 2)
The characterization of the ancient Church that is uncovered by the Roman Colosseum is based upon power, dominance, triumph, and imperial control; it stands in a position of relegation in terms of its significance within the Roman Empire. Ancient Christian identity resided in a state of marginalization; it was permanently being obscured by the overpowering control and massive influence of the empire. Christians living under the dominance of the Roman Empire represented a "mysterious minority", who in the midst of romanized traditions, values, and beliefs, was capable of shaping Christian identity on the basis of a unique world of Christian values, including hope, perseverance in faith and love, and unity: "But inasmuch as love suffers me not to be silent in regard to you, I have therefore taken upon me first to exhort you that ye would all run together in accordance with the will of God" (Ignatius of Antioch, Epistle to the Ephesians, Ch. III). Even though imperial authority conflicted or clashed against these Christian values, Jesus' example and teachings expressed through the Gospels and imitated through various martyrdom accounts allowed Christians during this ancient period to persist in the midst of marginalization, social and political rigidity, Roman religion, and imperial control.
Ancient Roman religion incorporated distinctive components that shaped, conserved, and reinforced diverse values among the Roman people. Particularly, in ancient Rome, the emperor was divinely exalted; he was elevated to a position of divinity (apotheosis), generating a unique manifestation of the divine genius. Likewise, there was no distinction between religion and secularism; Church and State coexisted as one single powerful force. Therefore, the ancient Roman Empire was primarily characterized by the religious, imperial, and secular power and greatness of the emperor, and by his divine exaltation as a monumental figure among the Romans. Hence, Roman people were committed to their full worship of Roman religion and of their powerful and exalted emperor.
Roman games were performed in the Colosseum; they were sponsored by the Roman emperor and by wealthy individuals. They signified the preservation of the emperor’s power and the enhancement of political propaganda across the Roman Empire; as well, they were intended to entertain and placate the masses to keep them satisfied and contented, and thus, under imperial control. Additionally, they symbolized the social intimidation of the poor majorities by the rich and powerful minorities; they represented the marginalization of the ancient Church within the Roman Empire and Christianity’s unity with the empire (religious and secular bond). Moreover, they were characterized by the incessant effort of the imperial power to romanize other places with similar games, with the primary objective of shaping or molding a widespread Roman culture.
The Colosseum is an ancient cultural artifact that encompasses and supports specific aspects of Niebuhr’s definition of culture. Precisely, it emphasizes the social nature of culture (Niebuhr, Christ and Culture, 32); besides, it accentuates the temporal and material conservation and realization of definite values within the Roman Empire (Niebuhr, Christ and Culture, 34, 36, 37). At the same time, this artifact unfolds several indicators of the development of Christian identity during this ancient period. Firstly, Roman games comprised the entirety of the Roman society; for instance, the upper classes were situated on the bottom of the Colosseum, while the lower classes were located in wood benches on the top of the cultural site. These games revealed the societal differences that existed during the ancient period of the Roman Empire; social status was a key determinant in the development of a very unique Roman culture founded on the social interaction among different groups of people with distinct ways of living and unique economic standings. Likewise, they entertained the Roman society, in order to enhance a Roman culture determined by the compatible worship of religion and the emperor, and to augment the imperial, divine, and exalted power and grandeur of the emperor as the dominant and prominent figure during that time period. Additionally, the Roman games performed in the Colosseum represented a “concrete, tangible, visible, and audible form” (Niebuhr, Christ and Culture, 36) of preservation and realization of romanized values, including imperial power and triumph, patriotism, wealth, cultic acts, inclusivity, and societal dominance.
Furthermore, Roman games in the Colosseum disclose the marginalization and unpopularity of Christianity within the Roman Empire; “they show that the ecclesia in Rome was becoming big enough to cause concern throughout the empire” (McGinn, The Jesus Movement, 159). In fact, although not consistent historical or archeological data and exact records have been found in regards to the execution of Christians in the Colosseum during this ancient period, the Roman Colosseum reveals the total control of the empire upon the lives of the different societal members, as well as the complete unity of the secular and religious spheres in terms of worship and divine exaltation. Specific martyrdom accounts, such as those of Ignatius of Antioch, Polycarp, Perpetua, and Felicity were written in the form of moral stories and letters, in order to encourage Christians to persevere and endure in the midst of power and imperial control: “With the eyes of the heart they looked forward to those good things which are prepared for those who endure” (Martyrdom of Polycarp, Ch. 2)
The characterization of the ancient Church that is uncovered by the Roman Colosseum is based upon power, dominance, triumph, and imperial control; it stands in a position of relegation in terms of its significance within the Roman Empire. Ancient Christian identity resided in a state of marginalization; it was permanently being obscured by the overpowering control and massive influence of the empire. Christians living under the dominance of the Roman Empire represented a "mysterious minority", who in the midst of romanized traditions, values, and beliefs, was capable of shaping Christian identity on the basis of a unique world of Christian values, including hope, perseverance in faith and love, and unity: "But inasmuch as love suffers me not to be silent in regard to you, I have therefore taken upon me first to exhort you that ye would all run together in accordance with the will of God" (Ignatius of Antioch, Epistle to the Ephesians, Ch. III). Even though imperial authority conflicted or clashed against these Christian values, Jesus' example and teachings expressed through the Gospels and imitated through various martyrdom accounts allowed Christians during this ancient period to persist in the midst of marginalization, social and political rigidity, Roman religion, and imperial control.