By Paul W. Walaskay
It has frequently been instructed that Luke's volumes have been written as an apology for Christianity, to illustrate to the Roman specialists that the recent religion used to be no longer a perilous and subversive innovation, a risk to the Pax Romana and to Roman rule. This publication studies the advance 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 a lot fabric politically destructive to the Christian reason? Is it attainable that the technique has been made up of the inaccurate perspective, that Luke used to be writing an apologia no longer professional ecclesia yet seasoned imperio, to guarantee his fellow Christians that Church and Empire don't need to worry or suspect one another? This end is then supported by way of an research of the textual content of Luke-Acts, rather the rigors of Jesus and Paul. This difficult quantity may be of curiosity to scholars and students of the recent 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
After Jesus' sermon at Capernaum the congregation was 'astonished at his teaching, for his word was with authority* (Luke 4:32). And in the same synagogue, after exorcizing a demon, the people again responded, 'What is this word! For with authority and power he commands unclean spirits, and they come out' (Luke 4:36). 90 Matthew's terse version of the episode of the centurion's servant appears closer to the Q tradition than does Luke 7:1—10. The centurion had visited Jesus and asked him to heal his sick servant.
Pay taxes to whom taxes are due thus avoiding any suspicions about Christian loyalty. Raymond Brown has recently written that Luke unintentionally made the historical error;'... ' 50 Luke knew of two troubled endings to Herodian reigns. At the death of Herod the Great (4 BC) the Jews protested the giving of Judea to Archelaus, and when Archelaus was forced to abdicate in AD 6, some Jews protested the census ordered by Quirinius. Luke simply was confused about these two troubling transition periods.
That Tiberius left him in office for an extraordinarily long term of ten years attests that he probably represented Roman justice well. Josephus, of course, gives his own biased account of Pilate's dealings with the Jews, yet even the Jewish historian has some difficulty in carrying through a totally bleak picture of the prefect. Pilate does remove the standards from Jerusalem after the Jews bring suit; later, when his soldiers attack to disperse a complaining mob, they do so with far greater vigor than Pilate had commanded — the Jews were not to be killed, only dispersed.
"And So We Came to Rome": The Political Perspective of St Luke by Paul W. Walaskay