By Mark J. Edwards, Martin Goodman, Simon Price, Chris Rowland
This booklet is a entire survey of the discussion among pagans, Jews, and Christians within the Roman empire as much as the time whilst Constantine declared himself a Christian. each one bankruptcy is written by means of a unusual student and is dedicated to a unmarried textual content or workforce of texts with the purpose of deciding upon the possible viewers, the literary milieu, and the conditions that ended in this type of writing.
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Extra info for Apologetics in the Roman Empire: Pagans, Jews, and Christians
24 Sterling, Historiography and Self-De®nition, 386. 22 26 Loveday Alexander Sterling in fact provides one of the few readings of Acts to tackle the genre question directly. 26 Other examples of the genre are Manetho and Berossus, the lost Hellenistic Jewish historians, Philo of Byblos, and Josephus' Antiquities. This generic description is a useful one, and it may well be helpful to place Luke's work in this broader literary context. How far it illuminates the speci®cally `apologetic' aspects which concern us here, however, is another question.
I am not mad, most noble Festus, but I am speaking the sober truth. For the king knows about these things, and to him I speak freely (parrheÅsiazomenos); for I am persuaded that none of these things has escaped his notice, for this was not done in a corner. King Agrippa, do you believe the prophets? I know that you believe. agrippa. In a short time [or: almost] you think to make me a Christian! paul. Whether short or long, I would to God that not only you but also all who hear me this day might become such as I amÐexcept for these chains.
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. The dispute between `Hebrews' and `Hellenists' is depicted only brie¯y in 6: 1 as a background to the election of Stephen. Traces of con¯ict with a Christian group identi®ed as `those of the circumcision' (11: 2) emerge at intervals during the later narrative, especially at 21: 18±22, where they play a crucial role (here carefully distinguished from that of James) in Paul's fateful decision to visit the Temple.