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"note": "\n\nhttp://grasshoppersdreaming.blogspot.com/2012/05/review-acts-of-risen-lord-jesus.html
\n\n30 May 2012
\n
\n\n
\n
\n
\n
\nAlan J. Thompson.
The Acts of the Risen Lord Jesus. Downers Grove: InterVarsity Press, 2011.
A Brief Review:
Who is the central figure in the book of Acts? The more formal title of the book (which was given after its composition) is The Acts of the Apostles, to emphasize the early church's activity - most notably under the leadership of Peter and Paul.
The Dean (F. F. Bruce) once referred to The Acts of the Holy Spirit, for it is divine spiritual empowerment lies at the heart of the narrative. But if Acts is intended to be a continuation of Luke then should it not also be considered the continuation of the gospel story itself? In light of the recent discussions surrounding
The Bishop and
McK it would appear that we ought to return to a reading of Acts which makes an intentional connection to the gospel with Jesus' activity at the center. Although published before these other two works, this is the assertion which Alan Thompson makes in his investigation - Jesus is the central figure of the Book of Acts.
The internal emphasis of the Acts narrative, according to Thompson, is that Jesus is currently reigning from heaven as the ascended Lord of the world. Drawing this out of the opening statements, he asserts: \"Acts 1:1 indicates that the book is going to be about what Jesus is continuing to do and teach; therefore, the 'Acts of the Risen Lord Jesus' would be a better title\" (49). This will take some rethinking for many people who have a tendency to understand the ascension of Jesus as his departure
from the church, rather than his drawing near through the giving of the Holy Spirit. Thompson also indicates this line of thought, \"The focus here is not on his 'absence' and consequent 'inactivity,' but rather on the 'place' from which Jesus rules for the rest of Acts\" (49). Thompson's foundational argument is that Jesus - as enthroned Messiah and Lord - is actively reigning from heaven and is presently involved with the affairs of the church.
The ascended reign of the Lord Jesus makes him \"the bestower of God's blessing for God's people, sending the Holy Spirit, God's enabling presence for his people\" (51). Building on this, Thompson emphasizes how much of the narrative of Acts also points to Jesus as an active participant in that which is happening in and around the early church (e.g., Acts 2:47, \"the Lord added to their number daily those who were being saved\"). The conclusion here is that, \"Luke is showing that the kingdom of God, inaugurated in the person of the Lord Jesus, is continuing to be administered through him (67).\"
Chapter Two then points to the importance of the resurrection of Jesus, and its emphasis in the narrative of Acts. Thompson's overall assertion here is that Jesus' inauguration of the kingdom of God and his present reign from heaven are the primary reasons why Luke places the resurrection prominently within the narrative. Beginning with an examination of Luke 24, the author discovers a repeated emphasis on the totality of Scripture - the whole of Israel's storyline - coming to its climax in the resurrection of Jesus. Thus, the outworking of this new reality will play a prominent role in the continuation of the Jesus story - the church's activity as described in Acts. \"In Acts the resurrection is the climax of God's saving purposes, and it is on the basis of the resurrection that the blessings of salvation may be offered\" (79).
This is a good and logical approach to reading Acts in the context of the gospel narrative, for if death-resurrection-ascension is central to gospel, then history must work up to it and be driven by it as the fulfillment of God's kingdom. The preaching and teaching of Acts emphasizes God's salvation, and keeps in focus the reality of resurrection which has broken forth the new world. (An interesting comment here, \"For a book called 'acts' much of it is 'teaching'\" (89).) Though often driven by occasion, it is the bold declaration given by the Spirit that characterizes the message of Acts.
Chapter Three points to the Gentile inclusion as the kingdom of God and the restoration of God's people in connection to the Lordship of Jesus; \". . . it provides further evidence that Acts is about the inaugurated kingdom of God in this age\" (103). Beginning with the programmatic statement of Acts 1:8, there is every reason to believe that the kingdom of God and the restoration of Israel have been brought together with the ascension of Jesus and the giving of the Holy Spirit. Luke develops this geographic/ethnic progression in ways that are probably more in-depth than we have unpacked in recent overviews, and Thompson brings this out in the various sections within the chapter (e.g., Samaritans, outcasts, Gentiles). This is seen also the restoration of the Davidic kingdom, which plays a prominent part in Acts 15 (see 120-124). In these themes throughout the narrative, \"Luke emphasizes that God is keeping and fulfilling his saving promises and his kingdom has been inaugurated\" (124).
Chapter Four turns to the gift and work of the Holy Spirit. It is viewed here as an eschatological and prophetic gift, bestowed by the risen and exalted Lord Jesus. \"Thus in Acts the Holy Spirit is both the eschatological promise of the Father and is also evidence (being poured out by Jesus himself) that Jesus is the hoped-for Davidic King, is reigning now and by his resurrection has inaugurated the last days and the restoration of Israel\" (131).
Thus, the Holy Spirit is the empowering presence of God upon the church, now given as a constant empowerment rather than an occasional and selective force (cf. 132). It is the whole church which receives the Spirit, to be at work for the kingdom of God at all times. The Holy Spirit is also viewed as transformative, restoring God's people and bringing unity among the believers. \"There is only one people of God\" (137). The giving of the Holy Spirit (with those rather odd passages within the narrative) are also discussed here, to the conclusion that \". . . in Acts the norm is that the Holy Spirit is received by all believers at conversion and that baptism is associated with the response of conversion as an outward display of an allegiance (trust and repentance) to the Lord Jesus\" (142).
Chatper Five examines the transition from the era of the temple to the era of the church, where the Holy Spirit and the reign of the risen Lord Jesus is at work for God's kingdom. Thompson's view is that the temple has now reached its fulfillment, and therefore gives way to the reign of Jesus through the leadership of the church. He finds no contradiction in the early believers going to the temple, for he does not see evidence in their participating in the sacrifices
per se - \"It should be noted, however, that the
only activity Luke records the believers doing in the temple in this context is proclaiming Jesus\" (152-153). Although the discussion surveys the entirety of Acts, there is not enough space to review it all here. Of special interest to many would be Stephen's speech in Acts 7, where his witness declares that God cannot be contained by a temple made with human hands, thereby emphasizing the fulfillment of the covenant (cf. 168-172). \"The Lord Jesus is therefore the fulfillment of and replacement for the temple and the one through whom previous temple boundaries may now be overcome\" (172).
Chapter Six then speaks of the law as no longer holding direct authority over God's people. Thompson reminds us that there is no anti-law sentiment in the Acts narrative, even though the one to whom the law pointed has now come. If the temple had authority, Jesus now has a universal authority (179). The earthly execution of this authority rests with the apostles, a function given to them by the Spirit of Jesus as empowerment to the task. This new era does not constrict as the law once did, but gives opportunity for the Gentiles to experience the blessing of the kingdom of God by participating in the people of God and receiving the Spirit.
In his Conclusion, Thompson reminds us, \"The introduction of this 'new era' of 'last days' fulfilment, however, also has implications for the 'old era'\" (194). An important note indeed. Further he states, \"Thus, according to Luke, believers such as Theophilus may be assured that God's plan of salvation is being carried out according to his promises through the continuing reign of the risen Lord Jesus\" (195).
\n
\n
\n
vol I. Prolegomena I: The Jewish, Gentile and Christian backgrounds.--vol. II. Prolegomena II: Criticism.--vol. III. The text of Acts, by J.H. Ropes.--vol. IV. English translation and commentary, by Kirsopp Lake and H.J. Cadbury--vol. V. Additional notes to the commentary, edited by Kirsopp Lake and H.J. Cadbury
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"note": "The rhetoricians' recommendations -- Chain-link interlock among other ancient rhetorical devices -- The anatomy of chain-link interlock -- Ancient examples of chain-link interlock -- Chain-link interlock and the logic of Romans -- Chain-link interlock and the structure of the Apocalypse -- Chain-link interlock and the theology of the Fourth Gospel -- Chain-link interlock and the narrative of Acts -- Chain-link interlock and the interpretation of Acts
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"note": "TOC
\nCh. 1 The Genre of the Gospels: Nonliterary and Literary Parallels
\n“Gospel as a Literary Form (18)
\nModern Scholarship and the Gospels (19)
\nThe Gospels as a “Nonliterary” Genre (23)
\nAncient Biographical Literature (27)
\nGreco-Roman Biographical Literature (29)
\nIsraelite-Jewish “Biographical” Literature (36)
\n
\nCh. 2 The Gospels as Ancient Biography and the Growth of Jesus Literature
\nThe Form of the Gospels (47)
\nThe Content of the Gospels (54)
\nThe Function of the Gospels (59)
\nThe Gospels as Greco-Roman Biography (63)
\nLater Jesus Literature
\n
\nCh. 3 Luke-Acts and Ancient Historiography (77)
\nThe Problem of Genre (77)
\nHellenistic Historiography (80)
\nThe Form and Content of History (84)
\nConstituent Literary Forms (89)
\nThe Function of History (95)
\nIsraelite Historiography (96)
\nHellenistic Jewish Historiography (104)
\nComparing Ancient Historiographies (109)
\n
\nCh. 4 The Generic Features of Luke-Acts and the Growth of Apostle Literature
\nThe Form of Luke-Acts (116)
\nConstituent Oral Forms (119)
\nConstituent Literary Forms (120)
\nThe Content of Luke-Acts (131)
\nThe Function of Luke-Acts (136)
\nLuke-Acts as General History (138)
\nThe Apocryphal Acts (141)
\n
\nCh. 5 Letters in the Ancient World
\nGreco-Roman Letters (160)
\nAramaic and Jewish Epistolography (174)
\n
\nCh. 6 Early Christian Letters and Homilies
\nFormal Literary Analysis (183)
\nForm-Critical Analysis (192)
\nEpistolary Styles of Discourse (197)
\nTypes of Early Christian Letters (203)
\nOccasional Letters and Homilies (204)
\nGeneral Letters and Homilies (217)
\n
\nCh. 7 The Apocalypse of John and Ancient revelatory Literature
\nWhat is Apocalypticism? (227)
\nTypes of Ancient Revelatory Literature (231)
\nEarly Christian Apocalypticism (227)
\nThe Apocalypse of John (240)
\nChristian Apocalypses in Transition (246)
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"note": "Contents:
\n1. The Political and Social Context, 1
\n2. Jews and Judaism in the Canonical Narratives, 36
\n3. Apocrypha, 82
\n4. Supersession: Hebrews and Barnabas, 110
\n5. Jewish Christians and Gentile Judaizers, 143
\n6 Jewish Reactions to Christianity, 169
\n7. Gnostics and Marcionites, 195
\n8. Patterns of Christian Worship
\n9. Dialogue and Dispute: Justin, 258
\n10. An Overview
\n
\nContents (Detail)
\n1. The Political and Social Context, 1
\nThe Jewish Revolts and Their Consequences,2
\nJews, Christians, and Roman Politics, 11
\nThe Jews in Roman Society, 20
\nThe Christians in Roman Society, 25
\nConclusion, 33
\n
\n2. Jews and Judaism in the Canonical Narratives, 36
\nMark: The Shadow of War—Apocalypse and Crisis, 36
\nMatthew: The Shadow of Yavneh—Authority and Praxis, 46
\nLuke-Acts: The Shadow of Rome—Synagogue and State
\nConclusion, 80
\n
\n3. Apocrypha, 82
\nChristian Apocrypha, 83
\nChristian Adaptations of Jewish Apocrypha, 94
\nConclusion, 180
\n
\n4. Supersession: Hebrews and Barnabas, 110
\nThe Epistle to the Hebrews, 110
\nThe Epistle of Barnabas, 127
\nSummary, 142
\n
\n5. Jewish Christians and Gentile Judaizers, 143
\nJewish Christians, 143
\nGentile Judaizers, 149
\nConclusion, 167
\n
\n6 Jewish Reactions to Christianity, 169
\nJewish Persecution of Christians, 172
\nThe Yavnean Sagas, 176
\nJewish Allusions to Jesus and Christians, 183
\nConclusion, 193
\n
\n7. Gnostics and Marcionites, 195
\nGnosticism, 196
\nMarcion, 207
\nConclusion, 221
\n
\n8. Patterns of Christian Worship
\nDependence and Independence in Early Christian Worship, 224
\nFrom Sabbath to Sunday, 230
\nFrom Passover to Easter, 235
\nMelito’s Paschal Homily, 241
\nSummary, 257
\n
\n9. Dialogue and Dispute: Justin, 258
\nAddress, 261
\nMain Themes, 265
\nBackground and Sources, 274
\nJustin’s Tryphoo and Celsus’s Jews, 278
\nSummary, 283
\n
\n10. An Overview
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"note": "Tilling:
\n\nfrom Chrisendom by Chris Tilling \nhttp://blog.christilling.de/2012/08/book-review-reading-acts-today.html
\nSteve Walton, Thomas E. Phillips, Lloyd Keith Pietersen, and F. Scott Spencer, eds, Reading Acts Today: Essays in Honour of Loveday C. A. Alexander, Library of New Testament Studies (London: T & T Clark, 2011)
\nThanks to the kind folk at T & T Clark for a review copy of this tremendous collection of essays in the impressive Library of New Testament Studies series (formerly JSNTS).
\n![\"clip_image001\"](\"http://lh4.ggpht.com/-4aZIUMx8hMo/UD-dYqsmFII/AAAAAAAAAKs/dQX4ylojXLQ/clip_image001_thumb.jpg?imgmax=800\" "\\"clip_image001\\"")
This classy collection of essays is dedicated to the Rev Canon Prof Loveday Alexander, Prof Emerita in Biblical Studies at the University of Sheffield, and another one of those scholars who supports my hunch that the best New Testament academics have a background in classics! (To this list you could add names such as Tom Wright and Richard Burridge, so say no more). Her book Acts in Its Ancient Literary Context has been described as “magisterial”.
\nThis book offers a helpful view into the state of modern research on Acts, and it does so, after an introduction concerning the honouree, Loveday Alexander, by dividing its essays into two parts: “Reading Acts in Its Ancient Context”, and “Reading Themes in Acts”.
\nPart 1: Reading Acts in Its Ancient Context
\nRather than go through all of the essays, I will pick out a few personal highlights.
\nThe first essay, penned by none other than the aforementioned Richard Burridge, explores the genre of Acts. After noting that the genre of Acts is in much dispute Burridge’s sophisticated and detailed analysis leads him to the conclusions that build on his well-known and massively influential thesis that the Gospels “share a similar profile of generic features and indicators with a wide range of ancient biographies”, and in particular that “the borders between the genres of historiography, monographs and biography are blurred and flexible”. Given that Acts is not a biography of one person, yet remains focused on certain early church leaders, he maintains that Acts is best described as a “biographical monograph”.
\nDennis MacDonald’s essay maintains that Luke used Papias of Hierapolis as a source for narrating the death of Judas in such a way as to correct Matthew’s account. F. Scott Spencer analyses the tricky passage in Acts 5 concerning Ananias and Sapphira, which takes its cue from the double emphasis on “a great fear” (5:5, 11). He concludes: “Living in the fear of the Lord” is not, in the narrative of Acts, to be reduced to “some bland obligation of religious respect or reverence. There remains a genuinely fearful uncertainty about what the potent Lord God, Jesus Christ, and Holy Spirit might do — or not do — next” (80).
\nBarry Matlock entitled his essay: “Does the road to Damascus run through the letters of Paul?” This multifaceted essay demonstrates, among other things, that Pauline biography and theology cannot be neatly divided but rather integrated.
\nPart 2: Reading Themes in Acts
\nJoel Green’s essay, “Luke-Acts, or Luke and Acts? A reaffirmation of narrative unity” promotes greater appreciation for a canonical approach which, while admitting that certain historical analyses might lead one to question the unity of Luke-Acts, ultimately affirms a unified narrative representation of history through both the Luke and Acts.
\nJames Dunn resurrects a 60-year-old thesis, penned by Olof Linton, which argued that “Luke deliberately painted a more conciliatory picture of Paul: he ‘wanted to correct Paul slightly in order to make him better’” (120). “This thesis”, Dunn argues, helps “explain the tensions between Acts and Paul’s letters, and provides a more sympathetic interpretation of Luke’s intention and methods” (121). He concludes that Luke deliberately presents Paul “in terms which more traditionalist Jewish believers who nevertheless sympathized with outreach to Gentiles would probably have preferred” (136).
\nIan Howard Marshall’s helpful essay examines the place of Acts 20:28 in Luke’s theology of the cross. Having maintained that 20:28 is the Lukan equivalent of Mark 10:45b, Marshall rejects the proposal that Luke downplays the theology of the cross. Marshall’s understanding of what is entailed by “the theology of the cross” could, however, be challenged.
\nSteve Walton finishes off this volume with his wonderful essay “A Spirituality of Acts?” It ought to be pointed out that we are all eagerly awaiting Steve’s Acts commentary in the Word series! This essay will, I hope, whet the appetite of not just a few. He begins:
\n\n“‘Spirituality’: now there’s a vague, catch-all category! And yet, to engage with the New Testament writings, and more widely those of early Christianity, without considering how the early believers understood their engagement with God is to neglect a major dimension of the life of the earliest Christians. They understood themselves to be in communication with God and to be experiencing the life of God through the Spirit” (186).
\n
\nAmen, indeed! Walton’s analysis, aware of the danger of using a word like “spirituality”, engages the material in terms of the divine initiative and human response. He concludes:
\n\n“The Christian life, according to Acts, is a life of walking with God in company with others in response to God’s initiative, but without always having a crystal-clear vision of God’s purpose in a specific place or time beyond God’s broad purpose to draw people to know him in Christ and by the Spirit” (201).
\n
\nThis is a lovely place to end a fine collection of essays in honour of our remarkable scholar. My one gripe is the price tag.
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"note": "Lloyd K. Pietersen -- Richard A. Burridge -- Thomas E. Phillips -- Dennis R. MacDonald -- F. Scott Spencer -- R. Barry Matlock -- Joel B. Green -- James D.G. Dunn -- Heidi J. Hornik and Mikeal C. Parsons -- I. Howard Marshall -- Daniel Marguerat -- Steve Walton Introduction: The honouree: Loveday Alexander /
\nPart I. Reading Acts in its ancient context -- The genre of Acts: revisited / Why did Mary wrap the newborn Jesus in \"swaddling clothes\"?:
\nLuke 2.7 and 2.12 in the context of Luke/Acts and first-century literature /
\nLuke's use of Papias for narrating the death of Judas /
\nScared to death: the rhetoric of fear in the \"tragedy\" of Ananias and Sapphira /
\nDoes the road to Damascus run through the letters of Paul? /
\nPart II. Reading themes in Acts --
\nLuke/Acts, or Luke and Acts?: a reaffirmation of narrative unity / Luke's Jerusalem perspective /
\nPhilological and performative perspectives on Pentecost /
\nThe place of Acts 20.28 in Luke's theology of the cross /
\nThe resurrection and its witnesses in the book of Acts /
\nA spirituality of Acts?
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"note": "Read 16 July 2012
\nBasic point: Acts 1-6 is a mythmaking story of origin.
\n[285]
\nChristianity did not begin in Jerusalem.
\nmany expressions of this movement would not have automatically traced their individual communities’ etiologies back to the city of Jerusalem
\n
\n[286]
\nWhy was Luke interested in creating an ideal community in Jerusalem in the first place?
\n
\nThis essay is divided into three sections. First, the goals and achievements of comparing Acts to other ancient literature is assessed briefly in order to illustrate the need to focus more attention on the equally important task of relating the function of Acts to other mythmaking enterprises occurring in contemporaneous early Roman groups. The second section explores several avenues that might lead to a more socially coherent, interdisciplinary approach to Acts. This approach involves strategies for thinking [287] about Acts as part of the mythmaking process that occurs in the course of social formation. In the third and final section, I examine briefly the first six chapters of Acts through the comparative lenses of rhetorical strategies and sociological formation processes in order to explain more fully Luke’s choice of Jerusalem as the focus of his literary etiological project.[1]
\n
\nTHE MYTHMAKING PROCESS IN SOCIAL FORMATION
\nACTS IN COMPARATIVE PERSPECTIVE
\nRather than assuming Luke to have been a historian writing for a widespread, unspecified audience of Christians, it is more likely that Acts was written as an etiology for a particular community with specific social, economic, and political concerns. Luke was associated with a specific group that espoused a very particular type of Christianity. My basic premise is that at the time Acts was written there was no unified Christian phenomenon in existence for which the author could have been writing. Thus, it is anachronistic to assume that Luke made a general apology for Christianity such as Josephus made for Judaism. Acts could be considered apologetic, but only for a particular expression of Christianity. Not until the end of the second century, when it was taken up by Irenaeus as a way to counter gnostic tendencies in some forms of Christianity, do we have significant evidence that the story of Acts was favorably received by a wider Christian audience.[2]
\n[296]
\nIn my earlier study [dissertation], I examined over forty-five different scholarly proposals from the past 150 years for the authorial setting of Luke-Acts.
\n[297] Defining mythmaking.
\n[300]
\nQuotes Kloppenborg
\nThen “Social dislocation thus appears as a major factor in the establishment and proliferation of voluntary associations in the Roman world.”
\nLuke’s desire to link his community so integrally with the traditions of the Hebrew epic makes sense within a social world where past loyalties and social structures had come into question.
\n \n
\n
\n
[1] Milton Moreland, “The Jerusalem Community in Acts: Mythmaking and the Socio-Rhetorical Functions of a Lukan Setting,” in Contextualizing Acts: Lukan Narrative and Greco-Roman Discourse (ed. Todd C. Penner and Caroline Vander Stichele; SBLSymS 20; Atlanta: Society of Biblical Literature, 2003), 286–287.
\n
\n
\n
[2] Ibid., 295; citing Ernst Haenchen, The Acts of the Apostles: A Commentary (Oxford: Basil Blackwell, 1971), 9.
\n
\n
J. Brian Tucker
\n\n\n\nInitial Thoughts on Aaron J. Kuecker's The Spirit and the 'Other'
\nTuesday, January 10, 2012
\nhttp://identityformation.blogspot.com/2012/01/initial-thoughts-on-aaron-j-kueckers.html
\nAaron Kuecker, The Spirit and the ‘other’: Social Identity, Ethnicity and Intergroup Reconciliation in Luke-Acts. London: T&T Clark International, 2011. ISBN 9780567235701 $120.00.
\nAaron Kuecker, Associate Professor of Theology at Trinity Christian College, in this revised version of his PhD thesis at St. Mary’s College, University of St. Andrews, argues that the Spirit is the central agent in the formation of a new social identity in Luke-Acts. He does this by drawing on the resources of social identity theory and contemporary ethnicity approaches (Kuecker 2011: 24-40). The monograph pays particular attention to Luke 1-4 and Acts 1-15, showing that the former lays the foundation for the way Luke connects social identity, the Spirit, and the ‘other’. In-group benefits are the focus of this section and the way that existing group boundaries are to be transcended. The agency of the Spirit is particularly evident in Acts 1-15. Kuecker rightly recognizes that the Spirit is at work in situations where social identity is called into question and functions to transform individuals and communities by virtue of the development and construal of a new social identity (Kuecker 2011: 212-15). What is unique to Kuecker’s approach is the way he contends that this Spirit-formed identity provides an alternative communal discourse in comparison to the dominant cultural scripts. The result of this transformed identity is interethnic reconciliation, which is made concrete through: (1) new economic practices, (2) new approaches to hospitality, and (3) an ethnic discourse that differs from the dominant one within the Roman Empire. Kuecker’s thorough analysis of social identity theory provides an excellent example of the way this approach to reading the NT brings new insights and reinforces evidence-based exegetical claims that also rely on the resources of contemporary theory.
\n
\nKuecker provides a helpful survey of the role of the Spirit in Luke-Acts and it quickly becomes clear that he sees the “spirit of prophecy” model as somewhat unhelpful when seeking to understanding the full agency of the Spirit in Luke-Acts. Particularly persuasive is his claim that the Spirit does not “explicitly inspire speech in the most thoroughly mission-oriented sections of Acts” (Kuecker 2011: 16). Here he has in mind Paul’s missional discourse and his legal defense. Kuecker then claims that “sections of the text where group and social identity are at stake contain the highest density of Spirit references in all of Acts” (Kuecker 2011: 16). This is a key insight from his work. Oftentimes, the work of the Spirit in Luke-Acts is seen in a theological context while overlooking the concrete social context. Kuecker is also concerned with an overly-individualistic interpretation of the Spirit’s role in Luke-Acts; however, his primary concern is “the relationship between the Spirit and ethnic identity in Luke-Acts” (Kuecker 2011: 17). Here he is interested in bringing to the fore the identity processes that are in play in the text that differ from contemporary conceptions of these processes: “There was something powerfully different about the way identity operated in Luke’s early community of believers, and this difference comes out clearly in an investigation of the interplay of Spirit, ethnicity and identity” (Kuecker 2011: 17). Obviously, this is a contested point of view, and it may be we are talking about degrees of difference based on local contexts, rather than stark opposites. The thesis for Kuecker’s work is: “for Luke, the Holy Spirit is the central figure in the formation of a new social identity that affirms yet chastens and transcends ethnic identity. The formation of this new identity is a reflection of profound transformation (not just social recategorization), and is the mechanism through which intergroup reconciliation occurs in Luke-Acts” (Kuecker 2011: 18).
\nKuecker’s approach to Christ-movement identity may be described as transcending. In this way, it is similar to Philip Esler’s approach (see my discussion in Tucker 2010: 67-69). Following also a similar approach by Bruce Hansen in All of You Are One, Kuecker recognizes that existing identities are not necessarily obliterated: “This new ethnic identity does not require the negation of ethnic identity” (Kuecker 2011: 19). This is crux of the issue: can a universalistic approach to Christ-movement identity support the contention that existing ethnic (or social) identities can continue in any meaningful sense (see my critique of this position in Tucker 2011: 4-7). Or, if the claim is that the new identity transcends existing identities, how can one assure that such a stance does not simply reify majority culture? These are central questions that distinguish the universalistic and particularistic approaches to Christ-movement social identity. Is it more likely that Christ-movement social identity was defined in the context of existing social identity rather than in a manner that transcends those? Furthermore, is it more likely then that the Spirit was one of several discursive agents that contributed to the formation of Christ-movement identity, rather than the central one (Kuecker 2011: 18). Kuecker’s suggestion is an approach to identity referred to as allocentric. He defines this as: “an identity characterized by or denoting interest centered in persons other than oneself. In the present study, an ‘allocentric identity’ will be used to refer to an identity that can express in-group love and out-group love simultaneously, a very difficult feat within most social groups” (Kuecker 2011: 18 n. 83). This key concept may provide a way forward between the universalistic and particularistic approaches, because it recognizes the alternative communal approach evident in the NT that results in an alternative ethos, one distinct from the dominant culture, but also draws from it for aspects of its identity-formational discourse (see particularly Kuecker 2011: 222). Kuecker has provided a key work on the development of social identity in the early Christ-movement as evidenced by Luke’s writing and, along with Coleman Baker’s Identity, Memory, and Narrative in Early Christianity provide NT scholars with a clear path for the way Luke’s narrative forms identity, though their different approaches to recategorization brings a needed complexity to this fascinating topic within early Christian origins.
\nReferences:
\nBaker, Coleman A. Identity, Memory, and Narrative in Early Christianity: Peter, Paul, and Recategorization in the Book of Acts. Eugene, Or: Pickwick Publications, 2011.
\nEsler, Philip Francis. Conflict and Identity in Romans: The Social Setting of Paul's Letter. Minneapolis: Fortress Press, 2003.
\nHansen, Bruce. All of You Are One: The Social Vision of Galatians 3.28, 1 Corinthians 12.13 and Colossians. 3.11. London: T & T Clark, 2010.
\nTucker, J. Brian. You Belong to Christ: Paul and the Formation of Social Identity in 1 Corinthians 1-4. Eugene, Or: Pickwick Publications, 2010.
\nTucker, J. Brian. Remain in Your Calling: Paul and the Continuation of Social Identities in 1 Corinthians. Eugene: Pickwick Publications, 2011.
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"note": "CONTENTS:
\n1. Introduction, 1
\n2. The politics of Luke: a reappraisal, 15
\nA. Did Luke present a politically harmless picture of Christianity?, 15
\n1. Simon, the so-called Zealot
\n2. Jesus’ command to buy swords
\n3. Jesus as lord and king
\n4. The ending of Acts
\n5. Conclusions
\n
\nB. Did Luke present an unfavorable picture of Roman authority? 22
\nC. Luke’s positive view of imperial authority 25
\n1. The decree of Augustus and the birth of Jesus 25
\n2. The preaching of John the Baptist to the Jewish proletariat and the representatives of Rome 28
\n3. Jesus and the centurion: two authorities, 32
\n4. The payment of tribute to Caesar 35
\n5. Kings and benefactors: Jesus’ discourse on ranking 36
\n6. Conclusions
\n
\n3. The trial of Jesus, 38
\nA. The Sanhedrin hearing, 38
\nB. The Roman trial, 38
\nC. Jesus before Herod, 42
\nD. The capital punishment and ultimate verdict, 44
\nE. The fall of Jerusalem, 45
\nF. Conclusion, 48
\n
\n4. The trial of Paul, 40
\nA. Luke the Paulinist – the Pauline apology in Acts, 50
\nB. Paul on trial, 52
\n1. Paul before ‘the men of Israel’ and Lysias, 52
\n2. Paul before Felix, 54
\n3. Paul before Festus and his council, 55
\n4. Paul before Festus and Agrippa, 57
\n5. Conclusion
\nC. ‘And so we came to Rome’, 59
\nD. Conclusion, 62
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"note": "Table of Contents
\nForeword by Juergen Roloff
Preface
1.\tThe Miracle Stories of Acts in Current Research
2.\tOn Telling Miracle Stories: Tools of Form Criticism; Motifs, Themes
Form and Culture
Faith and Religion
3.\tEstablishing Criteria: Luke’s Use of Mark
4.\tThe Miracles of Acts: Tradition and Redaction
5.\tTradition and Redaction in the Miracles Summaries
6. The Miracle Traditions: Motifs
7. Themes
8. History and Transmission
9. Function and Theology
10. The Function of Miracles in Acts
11. Miracles in the Theology of Luke
Bibliography
Index of Primary Sources
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"note": "Abstract (Publisher)
\nhttp://www.mellenpress.com/mellenpress.cfm?bookid=588&pc=9
\nThis study first examines how Luke adapted the miracles from the Gospel of Mark and identifies consistent patterns in the way he used his source materials; it then applies these criteria to the stories and summaries in Acts, and uncovers the basic outlines of eleven pre-Lukan miracle traditions and few legend fragments. It examines how the author of Luke-Acts used these stories, how they fit in the literary design of Acts, what the relationship is of miracle to faith and conversion. The miracles stories throw into sharp relief Luke’s own understanding of Christ, the human condition, and the sovereignty of God.
\nReviews
\n“This study represents a necessary point of reference for those studying miracles in Luke or Acts, those who follow the themes of Luke and Acts, those who engage in historical Jesus studies, those who study the historical Paul and more generally early Christian mission and expansion in the first and second centuries C.E. . Since Williams also considers the Semitic and Hellenistic forms of the miracles story, the book is valuable for those who wish . . . to weigh in on whether Luke-Acts was written from a Semitic or Hellenistic perspective. . . . A particular strength of this book is its balance. Williams has first of all achieved a difficult balance between literary and historical concerns. After the careful form critical and redaction critical examinations of Luke-Acts and the solid literary results these yield, Williams effectively can move to discuss questions of historicity, including the manner in which the miracle stories circulated. . . . The book is valuable for these sorts of key insights into the role of miracles within the text of the New Testament and within early Christianity in general. . . . Williams concludes with balanced discussions of the place of miracles in Christian theology and the theology of Acts. This leads to valuable insights into the Chirstology of the Acts and the portrait of salvation history that is found in Acts.” – Mark Reasoner
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"note": "Le Port Review:
\nBook review: World Upside Down by C. Kavin Rowe
\n\n\nhttp://nearemmaus.com/2012/08/17/book-review-world-upside-down-by-c-kavin-rowe
\n\nRowe, C. Kavin. World Upside Down: Reading Acts in the Graeco-Roman Age. Oxford: Oxford University Press, 2010.
\nC. Kavin Rowe’s book World Upside Down: Reading Acts in the Graeco-Roman Age aims to address the nuanced relationship between Luke, the early church, and the Roman Empire. There are many who have proposed that Acts is an apologia aimed at showing Roman authorities that the church is harmless, apolitical, and not anti-Rome. In recent years there has been much writing on anti-empire as relates to the New Testament, so there is a temptation to emphasize aspects of Acts that can be interpreted in that fashion.
\nActs goes beyond both approaches. Luke, “…aims at nothing less than the construction of an alternative total way of life—a comprehensive pattern of being—one that runs counter to the life-patterns of the Graeco-Roman world (p. 4).” The church is not anti-Rome, though the confession that “Jesus is Lord” does have serious implications in an empire where allegiance to Caesar was an essential confession. Yet the early church showed no interest in the establishment of Christendom. They were not aiming to overthrow Rome to replace Rome with an empire of Christ.
\nRowe writes,
\n“To understand Luke’s political vision, therefore, one must examine the way Luke’s narration of God’s apocalypse shapes ecclesiology: theological truth claims and the pattern of life that sustains them—the core practices of Christian communities—are inextricably bound together (p. 4).”
\nChapter One: Reading Acts is where Rowe provides the reader with an overview of the forthcoming chapters as well as his presuppositions and methodology. He confesses that the book is an “interdisciplinary project (p. 7).” He aims to introduce “…scholarship on the New Testament and on Graeco Roman antiquity…” to “…contemporary work in political theory, narrative criticism, and constructive theology.” In other words, he wants his historical research and biblical scholarship to say something to people today. He confesses:
\n“Of course, the danger in any interdisciplinary project is the temptation to spend too much time justifying the “poaching” in other disciplines. Though easily understandable as moves to hedge academic bets, such justifications are finally unnecessary for the simple reason that it is impossible for us to think in non-interdisciplinary ways (pp. 7-8).”
\nThrough the remainder of the chapter he provides a primer on “Acts and the Ancient World,” “Acts and the Reader,” “Acts and Interpretation,” and “Acts and Modern Vocabulary.” For the most part this is an outline of his hermeneutical approach and an introduction to his writing on Acts. He addresses the “cultural encyclopedia of a text,” i.e., the wider culture within which the author lives and writer (contra the idea that words and concepts are timeless and universal, free from their “context”, p. 8). He advocates the aim of Acts as a book written to Christians. He says, “The readers of Acts were not pagan ‘seekers’ or ‘cultured despisers’ of the gospel but Christians for whom such a story told the life of their community/ies (p. 10).” He confesses agnosticism on where the text was written, “for whom,” “at what particular time,” and so forth (p. 10). We can speculate on such things, but our lack of data means we might consider doing our research without placing too much emphasis on the unknown.
\nRowe is quite concerned with the amount of secondary literature on Acts so he confesses his primary aim is exegetical: to read Acts. This doesn’t mean he ignores other authors (contrary, on the Kindle edition the pages of content end at 50% and you don’t reach the bibliography through the notes until 84% indicating there is almost as much content in Rowe’s notes that in the body of his work).
\nRowe is also concerned with defining the words he uses like “culture,” “pagan,” and “Christian,” realizing the dangers of anachronism and misunderstanding. He “hopes” to avoid a “particular method” but rather to embody “…a multidimensional constructive purpose (p. 15).” So by no means is this book strict history. It has a lot of history, but Rowe happily bridges history to informing the text to providing the message of the text as read in its context in hopes that it will speak to the modern reader as well.
\nChapter Two: Collision: Explicating Divine Identityreminds readers that early Christian theology was “…never merely ideation. It is always and inherently a total way of life (p. 17).” He writes,
\n“Converting to the God of the Christians was not merely an adjustment of this or that aspect of an otherwise unaltered basic cultural pattern; rather, worshipping the God of the Christians simultaneously involved (1)an extraction or removal from constitutive aspects of pagan culture (e.g., sacrifice to the gods), and (2) a concomitant cultural profile that rendered Christians identifiable as a group by outsiders (p. 18).”
\nHe adds, “Taken as a whole, the narrative of the Acts of the Apostles is a rich exposition of this cultural explication of divine identity (p. 18).” In order to explore this “divine identity” Rowe exegetes Acts 14.8-19; 16.16-24; 17.16-34; and 19.18-40. In these passages the Christian mission is displayed in Lystra, Philippi, Athens, and Ephesus. These narratives include interactions with the gods of the world and the rulers too. Figures like Hermes and Zeus, the woman possessed with a demon, the idols of Athens, and the magic arts interfere with people knowing the Creator God. Paul ventures into the pagan world introducing the Christian story to them and this is the part of the book that is most like a commentary as Rowe weaves through these chapters, providing historical background, insight into Graeco-Roman culture, interpretations of the text, and a coherent picture of how fidelity to Israel’s God results in conflict and tension for the apostolic mission.
\nChapter Three: Dikaios: Rejecting Statecraft begins by asking, “…does Luke not acknowledge the cultural upheaval engendered by the Christian mission precisely so that he can counter it (p. 53)?” Most New Testament scholars have had a particular answer over the years: “…the dominant trend in NT scholarship has been to read Acts as a document that argues for the political possibility of harmonious, coeval existence between Rome and the early Christian movement (p. 53).” All the trouble and strife caused by the apostolic mission isn’t an insult of Rome or so they say Luke is arguing.
\nYet it isn’t as simple. Sure, Luke isn’t anti-empire in the sense many wish to convey, but neither is Acts mere apologetic. Luke has Paul stand before many Jewish and Roman rulers explaining why his message has caused the world to go “upside down.” The Romans seem to see, “…Christian mission is an intra-Jewish argument about “words, names, and… law,” not a matter for Roman legal action (18:14–15; see 23:29; 25:19–20) (p. 54).” Yet this isn’t the most important focus: “…what Acts narrates is not Rome’s perspective of the Christian mission but Luke’s Christian perspective of the church vis-à-vis the Roman state (p. 57).” While the “view” of Rome is presented it is presented by Luke, not the Romans themselves. So we understand the state’s view of Christians as interpreted and narrated by Luke.
\nRowe introduces us to figures like Gallio, Claudius Lysias, Felix, Festus, and Herod Agrippa II showing how chapter after chapter Luke depicts these rulers as confused and unsure about Paul’s message and the appropriate response. Obviously it challenges cultural assumptions, it has caused inter-Jewish conflict, and it proclaims a King who is not Caesar, but again and again Paul is depicted as reframing the debate: “It is with respect to the resurrection of the dead that I am on trial before you this day (Acts 24.21).”
\nAccording to Rowe the twist provided by Luke is that Paul moves the debate away from whether he is a threat to Rome to whether or not the resurrection happened. This is sly. If the resurrection happened the big questions remain. If Jesus is enthroned in heaven what does this mean for the Herods or the Caesars? But the Roman authorities can’t see past the confusing inter-Jewish debate. Some affirm resurrection, some do not, and this debate is about whether one named Jesus is alive today. Is that worthy of sending Paul to Caesar?
\nRowe guides the reading brilliantly into follow after Luke’s thoughts on this matter, observing how he uses narrative, and becoming part of the insider network which includes Luke as narrator showing you the reader how Paul has both altered the debate and moved the focus to the heart of his gospel: the resurrection of the dead.
\nChapter Four: World Upside Down: Practicing Theological Knowledge is where the shift from historical work to theological work is most apparent. Rowe notes:
\n“On the one hand, Luke narrates the movement of the Christian mission into the gentile world as a collision with culture-constructing aspects of that world….On the other hand, Luke narrates the threat the Christian mission in such a way as to eliminate the possibility of conceiving it as in direct competition with the Roman government. Of all forms of sedition and treason, Luke tells, Christianity is innocent (p. 91).”
\nHis conclusion:
\n“New culture, yes—coup, no. The tension is thus set (p. 91).”
\nThis is the brilliant and threatening message of Acts. Christians don’t want to replace Rome, but they do want to alter the culture. Their message isn’t straightforward treason, but it isn’t a “live and let live” message either.
\nIn this chapter Luke examines the techniques of Paul’s opponents (another King!) There were three “charges” against the Christians: “The Christians (1) disturb the world, (2) act against the decrees of Caesar, and (3) proclaim another king (p. 96).” Or as Rowe restates it a few sentences later: “…by proclaiming another king, the Christians act against the decrees of Caesar and thereby turn the world upside down. (p. 96).”
\nThe Christians, who proclaim “a contender for the imperial throne, namely, Jesus (p. 97)” is a serious one and it remains hard to avoid even as Luke tells his story. The message is about a King and a Kingdom (to borrow words from Derek Webb). Rowe writes,
\n“In fact, Luke’s well-crafted final sentence of Acts does nothing if not make explicit the connection between the Kingdom of God and Jesus for the importance of understanding the narrative as a whole: “And he lived [in Rome] for two years … preaching the Kingdom of God and teaching about the Lord Jesus Christ boldly and unhindered” (28:30–31) (p. 100).”
\nAnd:
\n“It is correct to say that Jesus is not a rival to Caesar in the sense that the former does not want the throne of the latter. But Luke would contest that the implication of this kind of politics is that Jesus’s kingdom is entirely elsewhere than on earth (cf. John 18:36) (pp. 100-101).”
\nIn his section “Turning to Practice” Rowe takes these observations to the reader noting:
\n“The tension we have been exploring is a lived tension, which is to say that Acts narrates the conflict that surrounds its presentation of an alternative way of life as a result of certain practices, or a pattern of life (p. 102).”
\nChristians are called to “think” and “do” by the Book of Acts. It allows Christian to enter the tension of their ancestors in Rome to ask what it means to live in allegiance to a King, to liver an altered culture, but to avoid a “co-opt” of the state. The confession that “Jesus is Lord” had implications then and it has implications now. Rowe explores this in-depth through much of the chapter.
\nThe claim that “Jesus is Lord” introduced a “mission” like no other. The Jews had done nothing quite like the Christians introducing a movement that took claim on all people everywhere. Rowe gives much attention to the posture of cruciformity and the claim of the resurrection. It suffices to say that I don’t think readers will be disappointing in how Rowe exegetically unearths Luke’s theological message for contemporary readers.
\nChapter Five: The Apocalypse of Acts and the Life of Truth continues Rowe’s theological/application project. He discusses how Acts introduces a “new culture” of Christianity. This results in a “collision” with established pagan cultures. There is a lot of sociological investigation here as part of discussing Christian mission. Again, Rowe weaves the past with the present, Acts in the Graeco-Roman context with Acts for contemporary readers, as we move from asking what Christianity looked like in Rome to asking what it looks like in our world.
\nI could say more but I think I have sufficiently introduced this book and I want to leave some of the fun surprises for those who decide to read it themselves. I guarantee that this book is worth your time. It isn’t all that long in total content (about 176 pages). It has a ton of endnotes for further research. It satisfies the needs of historians and theologians alike (though maybe at different points of the book). If you are interested in studying Luke-Acts considering reading Rowe. This is his speciality and he is a gifted researcher and writer who knows how to handle Luke’s message well.
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"note": "CONTENTS:
\n1. Reading Acts, 3
\nThe Project, 3
\nThe Premises, 7
\nActs and the Ancient World, 8
\nActs and the Reader, 10
\nActs and Interpretation, 11
\nActs and Modern Vocabulary, 12
\nThe Hope, 15
\n2. Collision: Explicating Divine Identity, 17
\nActs 14: Paul and Barnabas—Hermes and Zeus, 18
\nActs 16: Power at Philippi, 24
\nActs 17: Athens, 27
\nActs 19: Ephesus, 41
\nConclusion, 49
\n3. Dikaios: Rejecting Statecraft, 53
\nRoman Officials, 56
\nGallio, 57
\nClaudius, Lysias, 62
\nFelix, 71
\nFestus and Herod Agrippa II, 79
\nConclusion, 87
\n4. World Upside Down: Practicing Theological Knowledge, 91
\nAnother King, 92
\nTurning to Practice, 102
\nConfessing Jesus as Lord of All, 103
\nUniversal Mission, 116
\nChristian Assembly, 126
\nConclusion, 135
\n5. The Apocalypse of Acts and the Life of Truth, 139
\nApocalypse to the Gentiles: The lord of All, 140
\nThe Politics of Truth, 156.
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"note": "SBL biblio and footnote
\nCopied directly from manual:
\nAdd \"Edited by Bruce W. Winter.\"
\nBauckham, Richard. “The Acts of Paul As a Sequel to Acts.” Pages 105–52 in The Book of Acts in Its Ancient Literary Setting. Edited by Bruce W. Winter and Andrew D. Clarke. Vol. 1 of The Book of Acts in Its First Century Setting. Edited by Bruce W. Winter. Grand Rapids: Eerdmans, 1993.
\nFootnote: Add \"vol. 1 of
\n66 Richard Bauckham, “The Acts of Paul As a Sequel to Acts,” in The Book of Acts in Its Ancient Literary Setting (ed. Bruce W. Winter and Andrew D. Clarke; vol. 1 of The Book of Acts in Its First Century Setting, ed. Bruce W. Winter; Grand Rapids: Eerdmans, 1993), 105–52.
\n
\n78 Bauckham, “Sequel to Acts,” in Acts (ed. Winter and Clarke), 1:107.
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"note": "Chapter 1 treats the date of Acts.
\n- Use by Justin, not Papias (from silence), Marcion. Mostly traces the history of the discussion.
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"note": "Where and why does Luke include references in Acts to Graeco-Roman gods and religious practices? How do these explicit and implicit mentions relate to other literature, inscriptions and artifacts from the same period?
\n
\nThrough a close and informative reading of seven key texts in Acts, Kauppi analyses the appearances of Graeco-Roman religion, offering evidence of practices including divination and oracles, ruler cult and civic foundation myth.
\n
\nForeign But Familiar Gods then uses a combination of these scriptural texts and other contemporary evidence (including archaeological and literary material) to suggest that one of Luke's subsidiary themes is to contrast Graeco-Roman and Christian religious conceptualizations and practices.
\n
\nThis is volume 277 of the Journal for the Study of the New Testament Supplement series.
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] ![\"\"](\"http://2.bp.blogspot.com/-YF0Vuzl03AM/T8Uk5PxEqFI/AAAAAAAABME/cM2ctIzjriE/s320/9781844745357.jpeg\")
\nAlan J. Thompson. The Acts of the Risen Lord Jesus. Downers Grove: InterVarsity Press, 2011.![\"\"](\"http://2.bp.blogspot.com/-YF0Vuzl03AM/T8Uk5PxEqFI/AAAAAAAABME/cM2ctIzjriE/s1600/9781844745357.jpeg\")
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