By Mark J. Edwards, Martin Goodman, Simon Price, Chris Rowland
This ebook is a accomplished survey of the discussion among pagans, Jews, and Christians within the Roman empire as much as the time while Constantine declared himself a Christian. every one bankruptcy is written via a unique student and is dedicated to a unmarried textual content or team of texts with the purpose of opting for the possible viewers, the literary milieu, and the conditions that ended in this type of writing.
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Additional resources for Apologetics in the Roman Empire: Pagans, Jews, and Christians
Stephen's speech in reply (ch. 7) adds another familiar dimension to the apologetic of Acts, the ransacking of biblical history for archetypes and precedents to add weight to the apostolic interpretation of current events. For Stephen, it is the prophets of the biblical tradition who provide the most striking template for the persecuted church (7: 52), and a judicious quotation from Deuteronomy allows him to enrol Moses among their number (7: 37). Paul, when we ®nd him a few chapters later presenting a similar rereading of biblical history in the synagogue at Antioch-inPisidia, focuses more on the ®gure of David (13: 16±40).
A. Y. Collins; in Charlesworth, Pseudepigrapha, ii. 841). 46 On this term, see now Horsley, `Politarchs'. 44 34 Loveday Alexander that the apostles are `turning the world upside-down' and `acting against the decrees of Caesar, saying that there is another king, Jesus' (17: 6±7). Corinth sees Paul formally indicted before the tribunal of Gallio (18: 12) on a charge of `persuading men to worship God contrary to the law' (18: 13). Precisely whose law is being ¯outed is not stated: Gallio chooses to believe that it is Jewish law, not Roman law, and dismisses the case.
Luke is elsewhere curiously silent about this `apostolic council'. 34 Cf. Witherup, `Cornelius'. ' (11: 17). And the essential force of the argument, revealingly, is the conviction produced in the characters by the supernatural events which the narrative describes. Paul, by contrast, though he does give great weight to his own visionary experience as the foundation for his mission (Gal. 37 Disputes with the Jewish community (Type II apologetic) take up a much larger proportion of the Acts narrative, with a number of formal trial scenes providing opportunity for apologetic speeches of this type.