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The nonsexual view focuses on the cultural importance of hospitality, which this biblical story shares with other ancient civilizations, such as Ancient Greece and Ancient Rome, where hospitality was of singular importance and strangers were under the protection of the gods. [105]
From the Old Testament, the bishops cite the story of Abraham and Sarah's hospitality to three strangers who in the end proved to manifestations of God (§24). They go on, referring to the forced migrations recounted in the story of Joseph , and note how the grace of God was present and worked through the story (§24).
This is a virtue found in the Old Testament, with, for example, the custom of the foot washing of visitors or the kiss of peace. [15] Jesus taught in the New Testament that those who had welcomed a stranger had welcomed him. [ 16 ]
In Genesis 19, Lot shows hospitality to two angels appearing as men who arrive in Sodom, and invites them to stay the night at his house. However, the men of the city gather around the house and demand that Lot hand over the men so they can " know them ".
Scallop shell offering hospitality to pilgrims on the Way of St James. Hospitium ([hɔs̠ˈpɪt̪iʊ̃]; Greek: ξενία, xenia, προξενία) is the ancient Greco-Roman concept of hospitality as a divine right of the guest and a divine duty of the host. Similar or broadly equivalent customs were and are also known in other cultures ...
The New Testament Greek translation of "stranger" is xenos, which is the root word of the English xenophobia, meaning fear of strangers and foreigners alike. [33] Strangers, and especially showing hospitality to strangers and strangers in need is a theme throughout the Old Testament , and is "expanded upon — and even radicalized — in the ...
Notable among them is the Greek god Zeus, who is sometimes called Zeus Xenios in his role as a protector of strangers. This normalized theoxeny or theoxenia, wherein human beings demonstrate their virtue by extending hospitality to a humble stranger (xenos), who turns out to be a disguised deity (theos). [5]
A Levite from the mountains of Ephraim had a concubine, who left him and returned to the house of her father in Bethlehem in Judah. [2] Heidi M. Szpek observes that this story serves to support the institution of monarchy, and the choice of the locations of Ephraim (the ancestral home of Samuel, who anointed the first king) and Bethlehem (the home of King David) are not accidental.