By Paul W. Walaskay
It has usually been recommended that Luke's volumes have been written as an apology for Christianity, to illustrate to the Roman professionals that the hot religion was once no longer a deadly and subversive innovation, a hazard to the Pax Romana and to Roman rule. This publication reports the improvement of the 'traditional perspective', then increases a few questions, e.g. if Luke used to be writing an apologia seasoned ecclesia, why does he contain a lot fabric politically harmful to the Christian reason? Is it attainable that the process has been made of the incorrect perspective, that Luke was once writing an apologia now not seasoned ecclesia yet professional 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, relatively the pains of Jesus and Paul. This hard quantity can be of curiosity to scholars and students of the recent testomony and to ecclesiastical and Roman historians.
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Extra resources for "And So We Came to Rome": The Political Perspective of St Luke
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. If Josephus wrote his accounts of Pilate in the Jewish War at approximately the same time as Luke was compiling his Gospel, then it would not be unreasonable to assume that Luke and his readers were familiar with the stories that eventually made up Josephus' picture of Pilate, a picture of special interest to Christians.
Likewise, for those who dwell in Jerusalem, God is preparing a judgment and it matters not whether it comes by sword (13:1) or accident (13:4). The vehicle of destruction is unimportant; what matters is that by her rejection of Jesus the doom of the nation is now scheduled on the divine calendar. It is doubtful that Luke has included this pericope as part of an antiRoman polemic. Rather, Luke 13:1—5 must be seen as one of several prophecies which describe the consequences for an unrepentant and unbelieving people.
If I tell you, you will not believe; and if I ask you, you will not answer' (Luke 22: 68). But to the question about divine sonship, Jesus' response is most pointed. If the Sanhedrin wants to present that charge in a Roman court, namely that Jesus is the Son of God, then 'you say that I am' (Luke 22:70). ' (Luke 22:71). By delicately, but deliberately, altering the Marcan form of this question, Luke has reinforced his anti-Sanhedrin stance. 7 Having satisfied this legal requirement, the high priest was ready to bring the case to Pilate.
"And So We Came to Rome": The Political Perspective of St Luke by Paul W. Walaskay