By Mark J. Edwards, Martin Goodman, Simon Price, Chris Rowland
This booklet 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 through a uncommon pupil and is dedicated to a unmarried textual content or staff of texts with the purpose of deciding on the possible viewers, the literary milieu, and the conditions that ended in this manner of writing.
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Additional info for Apologetics in the Roman Empire : Pagans, Jews, and Christians
It is not a great step from this forensic ®ction to the creation of a literary apologia: that is, a written composition which presents arguments in defence of an individual or group against certain charges (the most famous, in antiquity as today, being the Socratic Apologies of Plato and Xenophon). Whether or not the underlying apologetic situation The Acts of the Apostles 21 is a real one (as it was in the case of Socrates), it becomes a dramatic ®ction for the purposes of the written apologia, which creates a gap not only between the author and the inscribed speaker (the `I' of the speech), but also between the actual audience of the written text (the `readers') and the inscribed audience (tribunal and/or public gallery) to whom the speech is nominally addressed.
19 Cf. 2 Cor. 7: 11 (of the Corinthians), where the RSV translates `eagerness to clear yourselves'. 18 24 Loveday Alexander elements of the ®ctional scenario (audience, charge, defendants) should be easy to pick o the surface of the text, even if its real audience and purpose may be less transparent. Some of the apologetic readings proposed for Acts are complementary (for example, the demonstration that Christianity is a legitimate development of Judaism may serve equally for apologetic addressed to the Jewish community and for apologetic addressed to the Roman authorities).
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. Luke's brief allusions to ecclesiastical disagreement are on the whole merely tantalizing, giving little hint of the impassioned debates which lie behind Paul's letters.
Apologetics in the Roman Empire : Pagans, Jews, and Christians by Mark J. Edwards, Martin Goodman, Simon Price, Chris Rowland