By Mark J. Edwards, Martin Goodman, Simon Price, Chris Rowland
This booklet is a finished 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 means of a distinctive pupil and is dedicated to a unmarried textual content or crew of texts with the purpose of making a choice on the possible viewers, the literary milieu, and the conditions that resulted in this manner of writing.
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Extra info for Apologetics in the Roman Empire: Pagans, Jews, and Christians
For Cassidy, even this pro-Roman perspective has been exaggerated: Cassidy, Jesus, Politics and Society, esp. 145±55; idem, `Luke's Audience'. The Acts of the Apostles 25 to an inscribed audience (the `you' of the discourse21). As we have noted, these elements can be transmuted in a number of ways in literary apologetic (including the occasional transposition to the more overtly dramatic form of dialogue): but the dominant speech mode (as we would expect in this highly rhetorical world) is argumentative speech.
There are, however, two paired formal scenes in the Jerusalem church which create an apologetic scenario right at the centre of the narrative. 33 This scene forms a closure to one of the pivotal episodes in the book, Peter's encounter with the God-fearing centurion Cornelius (10: 1±48) and his subsequent interrogation by the Jerusalem apostles (11: 1± 18). Here we have a charge (eating with Gentiles), a defence speech, and a verdict (v. ' It is interesting (and a testimony to Luke's eirenic purpose) that it is Peter, not Paul, who delivers this key defence of the Pauline position that Gentiles who have received the Spirit are thereby placed on the same footing as Jewish believers.
32 For analysis of the speeches in Acts in terms of forensic rhetoric, cf. Trites, `Importance of Legal Scenes'; Neyrey, `Forensic Defense-Speech', and Winter and Clarke, Book of Acts, ch. 11 (Winter) and ch. 12 (Satterthwaite). Luke has an intriguing fondness for the formal rhetorical address (even in a Jewish context), which irresistibly recalls the classical orators: cf. Acts 1: 16; 2: 14, 22, 29, 37; 3: 12; 5: 35; 7: 2; 13: 16, 26; 15: 7, 13, 22; 19: 35; 22: 1; 23: 1, 6; 28: 17. The Acts of the Apostles 29 Inner-church debate (Type I apologetic) takes up a relatively small proportion of the narrative as a whole.
Apologetics in the Roman Empire: Pagans, Jews, and Christians by Mark J. Edwards, Martin Goodman, Simon Price, Chris Rowland