By Paul W. Walaskay
It has usually been steered that Luke's volumes have been written as an apology for Christianity, to illustrate to the Roman professionals that the hot religion used to be no longer a deadly and subversive innovation, a risk to the Pax Romana and to Roman rule. This publication studies the improvement of the 'traditional perspective', then increases a few questions, e.g. if Luke was once writing an apologia seasoned ecclesia, why does he contain quite a bit fabric politically harmful to the Christian reason? Is it attainable that the procedure has been made of the inaccurate attitude, that Luke used to be writing an apologia now not professional 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 means of an research of the textual content of Luke-Acts, relatively the rigors of Jesus and Paul. This demanding quantity can be of curiosity to scholars and students of the hot 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
To challenge the practice of a local publican could lead to a confrontation with Rome's most influential citizens. A provincial magistrate might find it difficult to deal firmly with so powerful a business on which his own position of authority relied. When a province was assigned its tribute, bids were let for the collection of the tax. Needless to say, the highest bidder won the contract which included the tax assessment plus local administrative expenses incurred by the governor. 73 According to G.
23 suggested that we come closer to understanding the raison d'etre of Luke's political presentation if we infer that Luke, like every New Testament author, was addressing the church, not Rome. If, as I am convinced, Luke's message was pro-Roman, then we must consider any evidence to the contrary. E. '36 Franklin mentions several Lucan passages unfavorable to Rome; I shall add to his list and draw some preliminary conclusions about the evidence. (1) (2) (3) (4) (5) (6) (7) (8) Luke 13:1. Pilate ordered the slaughter of Galileans.
38 This incident, however, did not occur until after the crucifixion of Jesus. It is clear that in Luke 13:1 the Evangelist has something of importance to say about Jewish—Roman relations during Jesus' ministry. Those scholars intent in finding direct links between Jesus and the Zealots point to this passage as evidence of Jesus' anti-Roman attitude. 39 However, when the passage is taken in its wider context it becomes apparent that Pilate is not the subject of discussion; rather, it is the Jews with whom Jesus is concerned.
"And So We Came to Rome": The Political Perspective of St Luke by Paul W. Walaskay