In setting up a law on sex for his proposed colony, the Athenian in Plato’s Laws forbids sex outside marriage between a man and a woman, mentioning in the course of his discourse breaches of this law in the form of adultery, incest, uncontrolled passion, pederasty, same-sex acts and orientations, and transgenderism. The reason for such a law is to keep people from ‘those desires which frequently plunge many into ruin’ (8.835). [1] His concern in having a law governing sex is not only that, without it, people will ruin themselves but also that they will injure the state. What a state allows regarding sex is not a private matter as sexual practices have many consequences (8.836). Regarding same-sex sexual acts, he says that they are not natural (8.836). The Law should ‘follow in nature’s steps’ in opposing males having sex with males as with women. [2] In Romans 1.26-28, Paul is concerned with what is natural and what is against nature, that i...
The origin of identifying ‘saints’ apart from other believers and of praying to them originates from Greek culture (we might says 'Graeco-Roman' culture). This is an example of how a culture might, and often does, influence Christian practices and faith. The Reformation rightly rejected such accretions to Biblical Christianity. The pressure to honour, even fear, dead ancestors is something Christians face in Africa and Asia today, and so the topic remains relevant culturally if not in Protestant rejection of the Roman Catholic practice. This brief essay will examine the cultural practice in Greece as found in Plato's Laws. Prayer to heroes was well-established in the culture before the early Church arose in the 1st century AD. Plato, in laying down good practices for worship, says, Next after these gods the wise man will offer worship to the daemons, and after the daemons to the heroes. After these will come private shrines l...