By Paul W. Walaskay
It has frequently been recommended that Luke's volumes have been written as an apology for Christianity, to illustrate to the Roman specialists that the recent religion was once now not a deadly and subversive innovation, a probability to the Pax Romana and to Roman rule. This e-book reports the improvement of the 'traditional perspective', then increases a few questions, e.g. if Luke used to be writing an apologia professional ecclesia, why does he contain lots fabric politically harmful to the Christian reason? Is it attainable that the process has been made up of the incorrect perspective, that Luke was once writing an apologia now not professional ecclesia yet professional 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 difficult quantity can be of curiosity to scholars and students of the hot testomony and to ecclesiastical and Roman historians.
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Additional resources for "And So We Came to Rome": The Political Perspective of St Luke
9 B. ' Luke following his source, has Jesus reply, 2i) Xeyets. Then, most remarkably, Pilate pronounces Jesus' innocence: ObSev ebpioKLo ainov (23:4). It is incredible that Pilate should have no reservations about a charge of sedition, first, because of his well-known attitude toward rebel suspects, and secondly, because the charge brought against Jesus was presented by the pro-Roman party. 11 But Pilate, Luke would like to show, could not discover enough evidence, either in the Jewish charges or in Jesus' reply, to proceed with a criminal trial.
54 Yet one must wonder to what end Luke would devise such a challenge. Marshall correctly notes that 'such language was in common currency rather than ... ' 55 One could read the material in quite another way. Augustus had a part to play in God's plan for salvation. His edict set the plan in motion, Jesus the Messiah was born appropriately in Bethlehem, and the angels sang the doxology that the pax Augusta was completed (complemented) by the pax Christi. 'Peace on earth' was God's good news brought to people of good will through the birth of a baby boy.
John the Baptist did not call for vocational change, but simply the ethical practice of one's calling. Unlike the Fourth Gospel and the book of Revelation, Luke presents the Roman military in a positive light. 83 Officers are especially commended for their fairness and good judgment as well as their unique contribution to the dissemination of the gospel. 85 Moreover, the Roman commanderin-chief stationed in Judea found both Jesus and Paul innocent of charges brought against them. 86 The deportment and good discipline of the Roman army is not called into question, but proves to be a great asset to the mission of the church.
"And So We Came to Rome": The Political Perspective of St Luke by Paul W. Walaskay