By Mark J. Edwards, Martin Goodman, Simon Price, Chris Rowland
This booklet is a complete 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 by way of a unique pupil and is dedicated to a unmarried textual content or team of texts with the purpose of making a choice on the possible viewers, the literary milieu, and the conditions that resulted in this way of writing.
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Extra info for Apologetics in the Roman Empire.Pagans Jews and Christians
Squires, Plan of God, esp. 190±4. 42 For an extended treatment of the theme of `the Jews' in Luke±Acts, cf. Sanders, Jews in Luke±Acts, with the response by Dunn, `Anti-Semitism', esp. 187±95. 45 Far from introducing `foreign' deities, Paul is speaking about a God already worshipped in the city, though hidden under the ascription `To an unknown God' (17: 23). This conciliatory opening might be dismissed as a preacher's play on words; but the whole tone of the sermon, though uncompromising in its condemnation of the practice of `idolatry' (17: 29), tends towards the recognition that the Zeus of the Greek poets and philosophers is the same as the creator whom Paul proclaims (17: 24±8).
The word thus evokes the essentially dramatic situation of the lawcourts: an apologia presents a ®rstperson defence of a particular character (the defendant), against a speci®c charge, and before a speci®c tribunalÐwhich could vary from the large 500±citizen jury panels of classical Athens to the single examining magistrate more typical of Roman practice. This tribunal, whether a group or an individual, constitutes the primary audience of a defence speech, and is by convention frequently apostrophized.
63 Nevertheless, it is tempting to try to decide which, of all the book's apologetic scenarios, has the most claim to represent the author's real interests: and in purely numerical terms, it is not dicult to see which it should be. Types I and III (inner-church debate and presentation of the Gospel to the Greeks) take up relatively little narrative time. Luke's purpose in the former seems to be eirenic rather than apologetic, showing a reluctant Peter convinced by supernatural means to accept the `Pauline' position (only Acts does not so identify it) on Gentile converts.
Apologetics in the Roman Empire.Pagans Jews and Christians by Mark J. Edwards, Martin Goodman, Simon Price, Chris Rowland