Actual Author Research Articles

Noah and Moses in Acts 15: Group Models and the Novelty of the Way

This article argues that Acts 15 alludes both to commandments associated with Noah and pentateuchal legislation on the gerim, though without consistently developing either of these allusions. As a result, this chapter presents the Way as a novel movement that both corresponds with and transcends familiar categories. By discussing Acts’ simultaneous evoking and negation of other models (voluntary associations, Bacchic mystery cults, philosophical schools and ethnic groups), I argue that Acts 15 reflects a literary strategy evident throughout Acts. This strategy enabled the author of Acts to anchor the Way into the structures and traditions of the early Roman Empire.

Voices of fire

Early followers of Jesus and later rabbinical Jews, two divergent branches of Judaism emerging respectively from the Second Temple and Post-Second Temple eras, both drew upon the cultural memory of Sinai to establish their identity. This article examines how the author of Acts used the Sinai imagery of theophanic fire in the Pentecost narrative of Acts 2 to reinforce a continu­ation of Judaism and offer an inclusive expansion of it to gentile believers. Then it looks at how later rabbinic sources used Sinai images of fire and multiple languages to reinforce the authority of the Torah and their exclusive identity within the Sinai relationship.

The Politics of Stephen’s Storytelling: Narrative Rhetoric and Reflexivity in Acts 7:2–53

AbstractTaking Stephen’s lengthy speech in Acts 7:2–53 as its case study, this paper considers the complex ways that narratives function politically, and especially how the author of Acts constructs the act of storytelling as a purposive persuasive strategy within the complex political landscape of the first-century Mediterranean world. Although some have interpreted Stephen’s speech in light of ancient rhetorical conventions, I contend that Stephen is not portrayed primarily as an elite classical orator; he is, fundamentally, a storyteller. This paper considers previous approaches to Stephen’s speech, and then analyzes the speech as an act of persuasive political narration. In the end, I argue that Stephen’s audience reacts so violently because of the particular kind of national narrative that Stephen tells about the people of Israel.

Picturing Saul’s Vision on the Road to Damascus: A Question of Authority

Saul’s vision of the risen Jesus on the road to Damascus (Acts 9:1-9) has been a popular theme for artists over the centuries because it expresses something meaningful to both the artists and their audiences. Meaning, however, changes over time. My aim in this article is to explore how and why the narrative of Acts asserts the authority of Saul’s vision and how audience perception of this authority evolved over time, as evident in artistic representations of Saul’s vision. By employing literary and rhetorical analysis, I will clarify the claim that the author of Acts employs this vision as a reliable message from God by exploring two related issues: (1) the centrality of the life of the community to the function of the vision; and (2) the establishment of credibility by means of the shared visionary experiences of unrelated corroborative witnesses. However, as many visual interpretations of Saul’s vision indicate, the conception of this vision encounter as divine guidance for a whole community did not continue to be a central part of its value for later Christians. On the contrary, Paul’s personal authority and/or transformation become(s) the significant outcome of the vision for later audiences. Therefore, this article will also engage in the study of reception history to show how perception of the authority granted to this vision changed over time and ultimately reframed the power of the vision by elevating the transformation of the individual over the transformation of the community.

Reforming Household Piety: John Foxe and the Lollard Conventicle Tradition

That the ecclesia in antiquity met in private homes was well known to first- and second-generation English reformers who sought to reshape the late medieval established Church. In the wake of Catholic accusations of novelty – and thus illegitimacy – evangelicals developed a history of their movement that stretched back through the generations to the early Church itself, and none more successfully than John Foxe (d. 1587), author of Acts and Monuments and England’s major martyrologist. A crucial link in this historical chain would prove to be the Lollards, medieval English heretics whose ‘privy assemblies’ saw the reading of vernacular Scripture and its exposition, recitation of the Ten Commandments and the Lord’s Prayer, and even hints of liturgical activity, all in the private space of the home.

Simon Peter Meets Simon the Tanner: The Ritual Insignificance of Tanning in Ancient Judaism

Many New Testament exegetes have taken the reference in Acts 9.43 to Peter's stay at Simon the Tanner's house as proof that purity laws are no longer relevant for the author of Acts, since tanning conveys ritual impurity. These interpreters have relied primarily on rabbinic passages to make their argument. This article shows that none of the solicited rabbinic passages refers to tanning as ritually defiling. Rather, the rabbinic sources reveal a disdain for tanners because of their stench and filth. At times, the rabbinic sages also criticize tanners for their supposed lack of moral scruples. Peter's visit to Simon the Tanner's house, therefore, cannot be taken as evidence that the author of Acts dismisses the relevance of the Jewish purity system, let alone kashrut. At best, the reference in Acts to Simon the Tanner informs us about the social-economic status of some of the members of the Jesus movement.

A Literary Method to Exegete Acts 16:11-40, by Considering its Relationship with Euripides Bacchae

This study argues that the author of Luke-Acts made ample use of Euripides Bacchae to fashion his story of Paul’s first missionary activities in Europe as depicted in Acts 16:11-40. The strength of this argument is based on a combination of selective studies done on Acts, which in my opinion if considered collectively represent a compelling interpretation of the book’s intended meaning. The material selected for this analysis will first highlight the social, historical and theological approaches to Acts, which have in the past only marginally provided a glimpse into its meaning. Second, Euripides Bacchae will be compared to Acts 16:11-40 to demonstrate the likelihood that the author of Acts used it as a model for his work. In addition, the theological concerns of which the author of Acts might have considered will be included within the scope of this comparison to support my conclusions on why the author of Acts would be interested in modeling his story after Euripides Bacchae?

Lewende Godsprake vir ons: Die implikasie van λόγια ζῶντα in Handelinge 7:38

Living oracles from God to us: The implication of λόγια ζῶντα in Acts 7:38 In what turned out to be his final sermon on earth, Stephen the Deacon used the expression λόγια ζῶντα� to describe the authoritative oracles from God as the people of Israel received them from God and his angels through Moses. From a philological understanding of this passage, the use of λόγια instead of λόγοι has important implications for Bible translation and theological understanding of the verse. Acts 7:38 indicates early Christianity�s understanding of the nature of the Law, and claims a divine origin for the same. It was not sanctioned by God, but it literally came from God. Luke and Stephen esteem the λόγια ζῶντα as divine oracles, with relevance far beyond Moses. These were the living oracles, not in the least because of their lasting empowerment by the Author. In the mind of the author of Acts of the Apostles, the λόγια ζῶντα received their power and lasting relevance from God rather than from the Israelites as a religious community.

Hellenistic παιδɛία and Luke's Education: A Critique of Recent Approaches

This essay offers a critique of recent works that claim for the author of Acts a high level of rhetorical sophistication. The paper attempts to begin to fill a gap in Acts studies by exploring two skills of the curriculum of tertiary rhetorical education and asking how these are exemplified in the curriculum itself. In this way an attempt is made to provide a more sophisticated parallel reading, one that avoids shell comparisons that can often lead to distortion. The two skills explored are intertextuality from the Greek classics and speech construction. It is suggested that—from the perspective of the rhetorical curriculum—the author of Acts probably lacked a rhetorical education.

The Portrayal of Aquila and Priscilla in Acts: The Question of Sources

This study argues in three stages that virtually everything the Book of Acts says about Aquila and Priscilla can be derived or inferred from materials in the Pauline letters or can plausibly be attributed to the author's own literary, theological, and/or apologetic agenda. The argument supports the following propositions: (a) that the author of Acts knew and used at least some of the Pauline letters, (b) that Acts reflects a distinctly anti-feminist bias, (c) that the author's agenda included an anti-Marcionite component, and (d) that Acts is to be dated in the second century and perhaps as late as the middle of the century.

Small Change: Saul to Paul, Again

(ProQuest Information and Learning: ... denotes non-USASCII text omitted.) The change in names from Saul to Paul in Acts has long intrigued commentators. Suggestions for shift have included salacious connotations of ... in Greek; Paul's desire to honor Sergius Paulus; or Paul's wish to have a Gentile name for Gentile mission.1 One neglected clue, however, lies hidden in Acts 13 itself. Although it may not solve historical problems related to name change, it does give us insight into what author of Acts may have been thinking in this regard. The transition from Saul to Paul comes in 13:9: .... A few verses later (13:16-41), Paul speaks to synagogue leaders in Antioch in Pisidia. He begins with a typical recitation of Israel's history leading up to present day. It bears resemblance to Peter's early speeches in Acts, and especially to Stephen's lengthy speech in Acts 7. Not surprisingly, Paul's scriptural discussion climaxes with King David, from whom came Messiah. What is unusual, however, is inclusion of Saul son of Kish (... in sacred history (v. 21). This is only time in entire NT that (the OT) Saul appears. It seems unusual that this sole occurrence should come just after Apostle's name change in 13:9. Two explanations present themselves. On hand, it is surely relevant that Saul son of Kish was chief persecutor of Messiah's forebear David ( 1 Samuel 18-31). Such a name might seem ill-fitting, given Paul's activities on behalf of David's descendant.2 (One might feel that name change would have been more appropriate earlier in narrative, but ch. 13 does present readers with author's first extended portrayal of Paul preaching in a synagogue.) The ominous note about God's removal of Saul in 13:22 (... hints at negative role Saul plays in Paul's speech. But a more precise connection also suggests itself. Paulus, of course, means small or in Latin. Saul son of Kish was notorious for his physical stature: on two occasions he is described as being literally head and shoulders above his fellow Israelites (1 Sam 9:2; 10:23: .... Just prior to David's anointing, by contrast, Samuel is enjoined by God not to look at physical stature or appearance (1 Sam 16:7: ... More pointedly for our purposes, David is introduced in 1 Sam 16:11 as (literally) the little one (LXX ... Vg parvulus).3 The emphasis on respective stature of these two figures is heightened by repeated comments on David's youth (1 Sam 16:11; 17:33, 42) culminating in Goliath's dismissive remarks in 17:43.4 In light of above, I would suggest that name change in Acts 13 serves for author of Acts as a vivid illustration of Paul's transformation from proud big man who persecuted church, to servant of David's messianic offspring. …

Vita Apologetica: The Lives of Josephus and Paul in Apologetic Historiography

Paul and Josephus both were apologists for their religious communities and thus shared many attributes in common. Since the book of Acts, crafted in the late first century, was contemporary with Josephus's writings, some critical scholars have suggested dependence by one of these authors upon the other. This article suggests that the author of Acts may have been in spired by Josephan texts when crafting biographical narratives about Paul. The article evaluates possible connections between Acts and Josephan texts in regard to: (1) their references to the same political events in Palestine, (2) the broad educational experiences of both men, (3) shipwreck experi ences of both men and (4) visions of dream images, which communicated life-altering messages to both men.

Justice, Peace and Dominicans 1216–1999

The Acts of the Apostles relates how in the Jerusalem church “the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all." The author of Acts is not simply reporting three separate facts about the apostles, how they felt, how they lived, and how they preached. Their preaching gains its power from their common faith and life. Their rejection of private property and redistribution of wealth, cutting at the roots of avarice, form an eloquent expression of their faith in the God who hears the cry of the poor, whose day of justice is at hand. The heart, the purse, and the voice are formed in a single apostolic life.This picture of the apostolic life was at the heart of St. Augustine's vision of religious life and dear to the early Dominicans who adopted his Rule. Humbert of Romans in his Commentary on the Rule was adamant that the brother who even said “that’s my book!” and meant it committed mortal sin. All things had been shared before the Fall and would be in the Kingdom. Private property was a frequent cause of envy and strife. It tied down the heart. Humbert set out the different reasons why voluntary poverty was integral to the office of preaching. Preachers have to go everywhere and not everywhere could afford to support the retinue, the horses and servants, of a rich prelate.

Samaia as belangeruimte in Lukas-Handelinge

Samaria: Focal space of interest in Luke-Acts. The aim of this article is to investigate the importance of the place Samaria in Luke-Acts. The method of investigaion consists of a combination of historical critical exegesis with narraive criticism. The histoical citical focus is on the so-called Antiochean source used by the author of Acts to indicate the importance of Samaia in the missionary activity of the early church. The narratological perspective focuses on the way in which Samaia as 'focal space' contibutes to constituting the plot of Luke-Acts as a tragic narraive.

Traditions and Redaction in Acts 2.1-13

(1) Echoes of Jewish traditions concerning the giving of the Law and covenant at Sinai are too clear in Acts 2.1-13 to be coincidental, but the author of Acts betrays no awareness of the parallels. Yet those responsible for the traditions he used could have been aware of them and could have sought to contrast the giving of the Law and the giving of the Spirit. (2) These traditions may simply have spoken of the presence of 'pious men' in Jerusalem, to which the author has added 'Jews' (v. 5). (3) In vv. 9- 11 the author has taken over a list, perhaps originating in Syria, and to which he may have added the reference to Rome. (4) An account of ecstatic 'tongues' has been interpreted as a speaking in foreign languages, which the author has then in turn interpreted as prophecy.

The Acts of the Apostles in Canonical Context

The hermeneutical key to the Acts of the Apostles lies in its canonical rather than its original historical life setting. Acts is positioned in the Second Testament canon between (a) the gospels and (b) the letters as a commmentary on each of these collections. While the author of Acts may have intended to insure acceptance of the Pauline tradition within the evangelist's church, the canonizing community used Acts to insure acceptance not only of Paul but of the Jewish mission of James, Cephas and John within the universalist gentile church in which Paul had already largely triumphed. Thus, Acts is positioned to serve as the context within which the canonical conversation between the Pauline and non-Pauline collections is understood. Finally, within the canonizing community, the author's narrative, by being retitled "Acts" could be seen to recount the mighty deeds of the apostles who are then be taken as first among the witnesses to God's mighty deeds within the community that took its identity from them.

Paul: Law and Salvation

From F. Chr. Baur and onwards, New Testament scholarship has laid strong emphasis on the difference between the Paul of the letters and the Paul of Acts. A few examples will suffice to illustrate this approach. The real Paul, the Paul of the letters, claims to be an apostle. In Acts he is depicted as subordinate to the Twelve, for whom the title apostle is reserved. In Galatians and Romans Paul takes up a strongly polemical attitude to the Jewish torah and to circumcision. The Paul of Acts circumcizes Timothy (16. 3). And he declares his solidarity with the law, the prophets and the people of Israel (23. 6; 24. 14 f.; 26. 6, 23; 28. 21). In his epistles Paul strongly emphasizes the significance of the death of Christ. He proclaims its atoning effect for all mankind (Rom 3. 24 ff.; 5. 6 ff. 1 Cor 1. 18 ff.; 15. 3; 2 Cor 5. 18 ff.; Gal 3. 13). The author of Acts seems to regard the suffering and death of Jesus, the servant of God, almost as a test, which he had to undergo before ‘entering upon his glory’. To be sure, the death of Christ is also by Luke described as the act through which he won the church for himself (20. 28). And the missionary message in Acts contains the statement that he died according to the Scriptures (3. 18; 13. 27–29). It is, nevertheless, obvious that the death of Christ does not receive the same comprehensive interpretation in Acts as in the Pauline epistles.

The Creative Use of Amos by the Author of Acts

The Creative Use of Amos by the Author of Acts

The Creative Use of Amos By the Author of Acts

The Creative Use of Amos By the Author of Acts

ARISTOBULOS, ACTS, THEOPHILUS, CLEMENT MAKING USE OF ARATUS' PHAINOMENA: A PEREGRINATION

Summary Paul's address on the Areopagus is one of the very few examples of quotation from extra-biblical sources. This well-known quotation from Aratus has occasioned the author of the present essay to assess its influence in the Jewish-Christian tradition. Four different authors hold pride of place: Aristobulos, the Jewish apologist; the author of Acts of the Apostles; Clement of Alexandria; and Theophilus of Antioch. The method of this essay aims at a formal approch to the texts, thus leaving the contentual data of these texts, so disparate among themselves, somewhat in the background. It is the author's contention that such formal aspects can provide important cues in the interpretation of texts, especially when the latter contain quotations.