The concept of Foreign god in Christianity
The term "Foreign god" in Christianity encapsulates various meanings across different contexts. It refers to the deities endorsed by King Ahab that strayed from traditional Israelite worship. The Catholic Church discusses foreign gods in the context of their legitimacy and social status among Roman citizens. In Early Christianity, foreign gods denote deities from outside Rome, contrasting with Roman gods, and include those respected culturally but deemed illegitimate by Christians. Overall, the concept highlights the tension between different religious beliefs and cultural identities.
Synonyms: Strange god, Deity, Divinity, Idol, Immortal, Celestial being, Supreme being, Supernatural being
In Finnish: Vieras jumala; In Swedish: Främmande gud; In Malay: Tuhan asing; In German: Fremder Gott; In Dutch: Buitenlandse god; In Spanish: Dios extranjero
The below excerpts are indicatory and do represent direct quotations or translations. It is your responsibility to fact check each reference.
Christian concept of 'Foreign god'
From: Ante-nicene Fathers
(1) Deities from outside Rome, contrasted with Roman gods in the discussion of loyalty and power.[1] (2) A deity that is not recognized as legitimate or true by Christians but is still respected within certain cultural contexts.[2] (3) Deities worshiped by Romans that originated from other nations or cultures.[3] (4) Divine entities from outside Rome, suggested to have no more favor towards outsiders than their own heritage.[4]
From: A Dictionary of the Bible (Hastings)
(1) This describes a deity who is not originally part of a particular group's beliefs, but has been introduced from an outside source.[5] (2) These are the amulets and images that were collected and buried under a terebinth before Jacob's visit to Bethel, as mentioned in the text.[6] (3) The deities Ahab endorsed that were not part of traditional Israelite worship, reflecting his religious innovations.[7]
From: The city of God
(1) The text indicates that foreign gods were added to those already present, and it questions whether they should be considered base-born if they become Roman citizens.[8]