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 whilst Constantine declared himself a Christian. every one bankruptcy is written by means of a individual pupil and is dedicated to a unmarried textual content or staff of texts with the purpose of choosing the possible viewers, the literary milieu, and the conditions that ended in this type of writing.
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Additional info for Apologetics in the Roman Empire.Pagans Jews and Christians
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. On the contrary, the overall eect of the whole narrative section from chapter 13 to chapter 19 is to leave the damaging impression that Paul's mission causes trouble wherever he goes (17: 6): prudent magistrates might well conclude that any well-regulated city would be better o without it.
18 On the other hand, such readings do presuppose an `apologetic' scenario in the wider, more classical sense of the term, in that they create opportunities for self-defence. The New Testament contains many such opportunities within a context of inner-church polemic: Paul is happy to use the Greek word apologia and its cognates in this contextÐfor example, in connection with his `defence' of his own apostolic status (1 Cor. 9: 3; 2 Cor. 19 The classic locus for this apostolic apologia is of course the Epistle to the Galatians (though the term is not used there).
841). 63 For the comparison, see further D. R. Edwards, Religion and Power, and my ` ``In Journeyings Often'' '; also my `Narrative Maps'. 64 Maddox, Purpose of Luke±Acts, 66±7. 65 Even where the dramatic audience is Roman (as in the hearings before Felix and Festus), the accusers and the charges are essentially Jewish; and by bringing on Agrippa as an interested observer in the ®nal court scene (ch. 26), Luke eectively turns Paul's last and fullest apologetic speech into a restatement and defence of his whole theological standpoint before a ®gure who can be identi®ed as a symbolic spokesman for Diaspora Judaism.
Apologetics in the Roman Empire.Pagans Jews and Christians by Mark J. Edwards, Martin Goodman, Simon Price, Chris Rowland