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The Lost Letters of Pergamum is a collection of letters in which prominent people from the nobility and churches of the century first communicate and discuss various matters. In general, this book shows people writing letters about how Christianity gradually and appeared influenced the world around. The plot describes the appearance of the first ideas of Christianity through persecution to recognition. This paper analyzes the development of personality and the transformation of Antipas and his attitude towards honor and shame.
Antipas is a character in the dynamics of aging, a member of the nobility with significant land holdings. He spent most of his time in Tire and Caesarea Maritima but later moved to Pergamum (Longenecker & Witherington, 2003). The whole book is a reflection of the transformation of Antipas’ personality through his letters. If at first, he appears as a classic representative of the upper classes, with his principles, characteristic of most representatives of this stratum of society. Participation in various associations, activities aimed at the charity, demonstrating a high position in society were typical actions of wealthy people of that time. However, Antipas still had a distinctive feature in the form of a deep and sincere interest in literature, which eventually led him to a new life.
Initially, Antipas thought that honor is created from the number of titles, and an ambitious person should behave arrogantly towards the plebeians. In the first century, the world depicted in this book was divided into several layers. The desire for honors and patronage stood guard over the code of relations between patricians and plebeians. Therefore, when communicating with Luke and discussing Jesus of Nazareth, Antipas initially fears for his honor (Longenecker & Witherington, 2003). It seemed impossible to compromise social norms in the way that Jesus did, but it was this example that allowed a different look at honor, reciprocity, and patronage.
External indicators of honor, such as patronage, participation in various associations, contributing to the segregation of the society of that time, in the new Christian teaching are not at the center of human well-being. The transformation is especially noticeable concerning the servants: if at first Antipas is ashamed of any manifestation of feelings towards the lower classes, then later he shows concern and Christian love by offering lodging for the night in his house (Longenecker & Witherington, 2003). The pursuit of titles, events, and bragging ends as Antipas becomes familiar with the new doctrine.
In letters to Luka, at first in Antipas, interest is struggling with shame; Antipas still values his position in society more than the desire to learn more about the new teaching. However, as communication continues, his personality is transformed with each letter. The dynamics of Antipas’ transformation show that honor is not connected with the number of titles and positions in society. Moreover, reciprocity and patronage began to be expressed through love, not condescension, characteristic of representatives of the noble society. As a result, Antipas achieves the sacrifice of himself for the sake of saving his brother, which confirms his faith in Christ.
First, a profound closeness to like-minded people in the houses of Kalandion and Antony, later, real Christian love awakens in Antipas, who increasingly understands the diametrical opposition of the society for which Jesus stood up and the Roman society of the first century. In addition, through Luke’s stories about Pontius Pilate, the Pharisees, and the great fire in Rome, the identity of Christ is gradually revealed, which makes Antipas feel his growing influence (Longenecker & Witherington, 2003). These stories sounded new to the representatives of the Roman society of that time, built on old traditions, the reasons for which were not so obvious. Christ’s actions are contrary to the code of honor and shame concerning sinners or tax collectors. Also, Jesus was not always meek; he selfishly adhered to the principles of these anachronistic codes, which demonstrates his behavior in a society without culture.
The clash of imperial ideas of honor and shame with Christian ones is unique in this book in that the culture of the New Testament is presented not in religious language, not in academic terms, but the context of real life. In the letters, the authors maintain an intimate atmosphere of personal conversation, where they can afford to open their souls much more, in contrast to society and the world. Antipas, with his transformation, predicted a change in social thought, which at first met the teaching with persecution, a desire to keep the social code between patricians and plebeians. Instead, mercy, gratitude, and humanity come, which not only are not a reflection of condescension, shame, and other feelings available to the upper class but are new feelings for society. The generation of Christian love completely changes the idea of honor, which is still an excellent quality of a person but has different values.
People who have undergone a transformation and are impressed by the new teaching no longer stop on the way because of shame, fear of losing privileges or titles, acquired property, but value their relatives more. The New Testament with this book is now much better perceived as a real story with a hidden and very complex layer of problems. In addition, Antipas learned the New Testament in a language more accessible to him, in the stories of Luke. So readers will learn about the transformation of thought in society towards the New Testament in a more familiar way. Although it may not be that all the character traits of other heroes are revealed in as much detail as Antipas, this does not prevent from feeling the atmosphere of the work. Finally, the book is of great historical importance for understanding the foundations of the emergence of values characteristic of Christianity in the Roman Empire.
Thus, Antipas undergoes significant changes in his personality, including understanding honor and shame. At first, these categories are interpreted as opposites, while arrogance stands behind honor, and behind shame is the fear of sacrificing it. Then Antipas is imbued with Christian teaching, the honor of mercy and humanity, the most important values that do not exclude self-sacrifice in love for loved ones. The Lost Letters of Pergamum demonstrates, in the example of one person, how this understanding of honor and lack of shame was born about the manifestation of good feelings towards the plebeians and other representatives of the upper classes. The number of titles no longer contributed to the segregation of society, while a keen interest in new values transformed the personality of the already established hardened nobleman. As a result, society’s opinion, including about honor and shame, in Antipas’ system of values ultimately gives way to Christian love, which he learned from Luke’s letters.
Reference
Longenecker, B. W., & Witherington III B. (2003). The lost letters of Pergamum: a story from the New Testament world. Baker Academic.
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