By Mark J. Edwards, Martin Goodman, Simon Price, Chris Rowland
This publication is a entire 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 unusual pupil and is dedicated to a unmarried textual content or team of texts with the purpose of settling on 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
This is the section of the narrative which most clearly depicts the apostle on trial before a Roman tribunal, culminating with the famous `appeal to Caesar' and the journey to Rome (chs. 27±8). This is the most obviously `apologetic' section of the book: ®ve of Acts' six occurrences of the verb apologeomai and both its occurrences of the noun apologia appear in these chapters. Paul is given three substantial speeches (22: 3±21; 24: 10±21; 26: 2±23) and a short but trenchant declaration of his own innocence (25: 8), as well as signi®cant amounts of dialogue with assorted Roman ocials.
Paul's tardy claim to be a Roman citizen (16: 37) serves only to embarrass the magistrates, and their plea that he should leave The Acts of the Apostles 35 the city immediately (16: 39) tacitly implies that at least the ®rst part of the charge is true. 48 Again, there is no defence and no verdict: the charge of trouble making is implicitly admitted, and the missionaries are asked to leave. Neither Paul's irresponsible use of his own citizenship, nor the riots which inevitably accompany his activities, are calculated to impress the reader that the new movement oers potential enhancement of civic life.
Despite Acts' interest in the Gentile mission, only two of Paul's reported sermons are addressed to a non-Jewish audience: the short exhortation at Lystra to a Lycaonian-speaking crowd who want to treat Paul and Barnabas as gods (14: 11±18) and the more famous speech on the Areopagus in Athens (17: 16±34). There is a hint of the judicial in this last case, with the Areopagus setting 41 3: 18, etc. On the role of this theme in `apologetic polemic', cf. Squires, Plan of God, esp. 190±4. 42 For an extended treatment of the theme of `the Jews' in Luke±Acts, cf.
Apologetics in the Roman Empire.Pagans Jews and Christians by Mark J. Edwards, Martin Goodman, Simon Price, Chris Rowland