Jesus Paul Luke Acts And 1 Clement

In this book, the author draws on two original sources, on a Greek biographer, historian, and rhetorician, Dionysius of Halicarnassus, as well as on Pompeian domestic art and architecture. Generally, NT scholars read texts, but Greeks and ancient Romans loved beauty. The walls and floors of their houses were decorated with thousands of colorful frescoes and mosaics, art that two millennia later is still on display in Pompeii. Christians lived and worshipped in those typical houses; relating the art to NT texts generates many intriguing new questions! What stories/myths did Greeks and Romans see every day? What were their sports, and how violent were they? Many NT scholars know as much or more Latin than they do Greek, and they therefore cite the Latin historian Livy rather than the Greek Dionysius, who wrote a century before the first Christian historian, Luke. Dionysius' rhetoric expressed values shared across cultures, by Greeks, Romans, and Jews (e.g., by the historian--and rhetorician--Josephus), some values that Luke also shares. Dionysius makes clear that cities and ethnic groups had to praise how they treated emigrant foreigners, questions handled differently by Josephus and by Luke. This enables new interpretations of Jesus' inaugural speech in Luke 4 and of Peter's second Pentecost speech in Acts 10.

In this book, the author draws on two original sources, on a Greek biographer, historian, and rhetorician, Dionysius of Halicarnassus, as well as on Pompeian domestic art and architecture. Generally, NT scholars read texts, but Greeks and ancient Romans loved beauty. The walls and floors of their houses were decorated with thousands of colorful frescoes and mosaics, art that two millennia later is still on display in Pompeii. Christians lived and worshipped in those typical houses; relating the art to NT texts generates many intriguing new questions! What stories/myths did Greeks and Romans see every day? What were their sports, and how violent were they? Many NT scholars know as much or more Latin than they do Greek, and they therefore cite the Latin historian Livy rather than the Greek Dionysius, who wrote a century before the first Christian historian, Luke. Dionysius’ rhetoric expressed values shared across cultures, by Greeks, Romans, and Jews (e.g., by the historian—and rhetorician—Josephus), some values that Luke also shares. Dionysius makes clear that cities and ethnic groups had to praise how they treated emigrant foreigners, questions handled differently by Josephus and by Luke. This enables new interpretations of Jesus’ inaugural speech in Luke 4 and of Peter’s second Pentecost speech in Acts 10.

Acts is the sequel to Luke's gospel and tells the story of Jesus's followers during the 30 years after his death. It describes how the 12 apostles, formerly Jesus's disciples, spread the message of Christianity throughout the Mediterranean against a background of persecution. With an introduction by P.D. James

The present volume contains the proceedings of the Fourth International Symposium of the Leuven Centre for the Study of the Gospels which was dedicated to various aspects of Luke's writings that all have to do with his knowledge of the world he is describing in his work. The symposium studied a number of topics relating to the social world of earliest Christianity. Contributors had been asked to address, if relevant, (1) the history of research for the theme that had been assigned to them, (2) recent developments in assessing the relationship between Gospel and Acts and the dating of both works, and (3) the implications that can be drawn from studying the evidence of Luke-Acts for reconstructing the life-world of the first Christian communities. Contributors include Giovanni Bazzana, Mark Bilby, Michelle Christian, Jens Herzer, John Kloppenborg, Manfred Lang, Markus Oehler, Thomas Phillips, Dieter Roth, Dan Smith, and Arjan Zuiderhoek.

This book demonstrates that Luke-Acts provides its audience with a basic foundation for all of the various dimensions of Christian worship. With the arrival of Jesus, and especially his being raised from the dead by God, the preeminent locations, leadership, and times for worship move beyond the Jerusalem temple, Jewish synagogues, Sabbath, and the Jewish feasts of Passover and Pentecost to worship in and by the Christian community. As Son of God and Lord, Jesus becomes an object of true worship along with God the Father. Jesus serves as a subject for laudatory worship. Jesus teaches about prayer, engages in it, and serves as an object for supplicatory worship. Jesus not only took part in the ritual worship of being baptized by John, but as the risen and exalted Lord baptizes believers with the Holy Spirit in the sacrament of baptism. In addition, the many meal scenes throughout Luke-Acts provide numerous insights foundational for proper celebrations of the Eucharist.