By Paul W. Walaskay
It has usually been urged that Luke's volumes have been written as an apology for Christianity, to illustrate to the Roman gurus that the hot religion was once now not a deadly and subversive innovation, a hazard to the Pax Romana and to Roman rule. This e-book studies the advance of the 'traditional perspective', then increases a few questions, e.g. if Luke was once writing an apologia seasoned ecclesia, why does he contain quite a bit fabric politically harmful to the Christian reason? Is it attainable that the technique has been made of the inaccurate attitude, that Luke was once writing an apologia no longer professional ecclesia yet seasoned imperio, to guarantee his fellow Christians that Church and Empire needn't worry or suspect one another? This end is then supported via an research of the textual content of Luke-Acts, quite the pains of Jesus and Paul. This hard quantity could be of curiosity to scholars and students of the hot testomony and to ecclesiastical and Roman historians.
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Extra info for "And So We Came to Rome": The Political Perspective of St Luke
The one certain truth about the ending of Acts is that it cannot be construed as anti-Roman. 5. Conclusion Before we consider additional Lucan passages that have been traditionally interpreted as anti-Roman, we shall conclude this section by noting a few remaining items in Luke—Acts that must have raised questions in the minds of Roman officials (if such were intended to read this work) about Christian political loyalties. The annunciation to Mary —'he has put down the mighty from their thrones' (Luke 1:52) - is hardly a pious statement, nor is the biblical text (Luke 4:18-19) which Jesus read to the congregation at Nazareth, nor is Jesus' declaration, 'I came to cast fire upon the earth; and would that it were already kindled!...
However, a Christian reading this material would appreciate both the glorious titles given the babe of Bethlehem and the political and social perspective proffered by Luke. Whether or not Luke was dependent on sources for these opening verses, there is at least one point in the birth narrative where the hand of the Evangelist clearly may be seen (exclusive of his introduction): Luke 2:1—5. 42 W. L. ' 43 Luke has not simply demonstrated a sophisticated syntax, but, more importantly, he has announced one of his fundamental themes: God's plan for salvation is being worked out in concert with the continuing history of the Roman empire.
15 The trial of Jesus 42 Even though Pilate had proclaimed Jesus' innocence — indicating to Luke's church that Roman magistrates are just in their judgments — the plan of God could not be overcome even by Roman law. 16 C. Jesus before Herod During the initial phase of the trial Pilate learned that Jesus was from Galilee; accordingly, the prefect sent Jesus to the tetrarch of Galilee, Herod Antipas. Of all our first-century sources, this narrative gives us the only instance of direct dealings between Pilate and Herod, though they both held long contemporary reigns.
"And So We Came to Rome": The Political Perspective of St Luke by Paul W. Walaskay
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