Search Results (15)

Clouds appear as a cross-culturally useful literary device in Greco-Roman, Jewish, and Christian sources. This paper argues that the cloud travel in the apocryphal Acts of Andrew and Matthias functions in three ways: as a transformative callback to Jesus’s ascension and coming return, as a demonstration of Andrew’s power over natural elements, and as a secure form of transportation away from the difficulties of other travel methods. The author of the text combines the divine protection found in clouds in Greco-Roman literature with the theophanies found in the Septuagint and the New Testament to create this cloud-travel motif that later reappears in the apocryphal sequel Acts of Peter and Andrew. Full article

In contemporary New Testament studies, the question of whether Paul employed Greco-Roman rhetoric in his writings and preaching remains contentious. A prominent critic of Paul’s rhetorical usage is Duane Litfin, whose works, St. Paul’s Theology of Proclamation: 1 Corinthians 1–4 and Greco-Roman Rhetoric (1994) and Paul’s Theology of Preaching: The Apostle’s Challenge to the Art of Persuasion in Ancient Corinth (2015), argue that Paul outright rejected rhetoric in favor of a straightforward proclamation of the gospel. Litfin asserts that Paul viewed himself as a herald rather than a rhetorician, that his preaching was devoid of rhetorical adornment, and that 1 Corinthians 1:18–2:5 represents a universal theology of preaching. Litfin further suggests that Paul did not employ rhetoric in his Acts sermons, thereby aligning his epistolary and Acts portrayals of Paul. This article critically evaluates Litfin’s position by addressing five key issues. First, it challenges Litfin’s claim that Paul rejected rhetoric generally, arguing instead that Paul likely repudiated sophistic rhetoric or ornate styles rather than rhetoric per se. Second, it disputes Litfin’s dichotomy between heralds and orators, contending that Paul, identified as an apostle rather than a herald, was not bound by such a false binary. Third, it critiques Litfin’s assumption that 1 Corinthians 1–4 serves as Paul’s comprehensive theology of preaching, arguing instead that the passage is context-specific and not indicative of a universal preaching methodology. Fourth, it rejects Litfin’s view of 1 Corinthians as an apology for Paul’s ministry and style, suggesting instead that it addresses Corinthian divisions and promotes unity. Lastly, the article refutes Litfin’s claim that Paul did not use rhetoric in Acts, highlighting that the rhetorical nature of Acts’ speeches suggests otherwise. Ultimately, this article argues that Paul did not categorically reject rhetoric but utilized it in various forms to effectively communicate the gospel. Full article

After his questionable re-election in 2018, Venezuelan President Nicolás Maduro Moros (NMM) began a campaign to attract the attention of evangelical leaders, apostles, prophets, pastors, and church members to secure their votes for the 2024 campaign. The main reason for this move was the surprising growth of the evangelical population in the country, which reached almost 30% by the end of 2023. Several independent churches and denominations accepted NMM’s invitation to meet and participate in government programs specifically targeted at evangelical churches. Despite allegations of human rights abuses, corruption, and violations of the Venezuelan constitution, some evangelicals created a narrative about NMM as the “protector of families” and as God’s chosen one to usher in a new era of prosperity for the nation. Through acts of “identificational” repentance staged at the Miraflores Palace, a contrite NMM received prophetic declarations and prayers from apostles and pastors, and the country was cleansed of curses and satanic influences. This article seeks to document, analyze, and situate these discourses in relation to contemporary theological trends, as an important case of evangelical alignment with left-wing politics in Latin America. Moreover, the article also seeks to show how these events relate to the evolution of Venezuelan evangelical involvement in national politics, particularly under 25 years of socialist governments of Hugo Chávez Frías and Nicolás Maduro Moros. Full article

In this paper, I focus on the puzzling ending of the apostolic letter in Acts 15 in which the addressees are told that if they hold to four “essential” prohibitions, they will “do well” (εὖ πράξετε, v. 29). The question as to how, exactly, can destabilise some understandings of the decree, with alternative translations creating different problems, and particularly so where theological commitments are at play. Following Danker’s call for greater attention to this phrase, I undertake a fresh, stratified survey of Greek usage across corpora ranging from the arguably less to the more proximate and bring this into dialogue with the senses given in various literary and social approaches to the decree involving epistolary rhetoric, reciprocity theory, and intertextuality. This reveals how purely linguistic data can stand in tension with compositional arguments in different ways and require a more complex arbitration between possibility, likelihood and coherence when both lexical- and discourse-level constraints are applied. Whilst not solving the problem of the decree outright, observing the impacts of different readings of εὖ πράξετε on the delicate balances involved presses some oblique but productive questions into the interpretive task. Full article

The Acts of Thomas is a long, rich, and fascinating narrative about the Apostle Thomas who was forced to travel to India as a missionary. When Thomas hesitates to go, his master Jesus literally sells him as a slave to an Indian merchant. Like other Apocryphal Acts, the Acts of Thomas revolves around the apostolic figure battling both human and demonic adversaries. Celibacy is central, although familiar narrative elements from ancient romances and novels are also present. On his way, Thomas sings, prays, teaches, heals, converts, and baptizes. His travel follows open trade routes in the ancient world, by land and by sea. He participates in various social events like parties, weddings, and family celebrations. His own status as a foreign slave/apostle, with a strange religion, is negotiated and contested: Sometimes he is treated like a foreign slave, suffering violence and harassment. On other occasions, his exotic strangeness in language and religion gives him access to royal palaces and influential men and women. By examining the role played by slavery in initiating this travel, as well as various intersections of religion and gender in the overall narrative, this article explores the Acts of Thomas to draw a more nuanced picture of travel in the ancient world. Full article

This contribution compares the final sections of Acts of the Apostles and Philostratus’ Life of Apollonius of Tyana. Through this comparison, I aim to show that these two writings resemble one another in their attention to travel as a literary theme. Both Acts and Life employ this theme to communicate their message and, in their narrative endings, set up their implied readers as travelers who are meant to continue the journeys of the protagonists in these writings. At the same time, Acts and Life differ in how exactly they envision their readers to continue the journeys of their protagonists. I will argue that these similarities and differences can be explained by the shared social and intellectual climate that Acts and Life inhabit: both writings result from discourses on travel and self that were rife among intellectuals in the Roman Empire in the first three centuries of our era, irrespective of their ethnic, legal, or cultural affiliations. Full article

This paper describes the identification of dyes on fifty yarn samples from a tapestry created by the well-known 17th-century Flemish workshop of the Mattens family. The design of the tapestry is based on the first of ten drawings known as the Acts of the Apostles by the famed 16th-century Italian painter Raphael. The drawings were commissioned by Pope Leo X and translated into tapestries by Pieter van Aelst; these original tapestries are still in the collection of the Vatican Museums. The present work was reproduced over a century later from the original drawing and is one in a possible set of nearly fifty known copies of the original tapestry cycle. Most of the Mattens yarn samples were found to be dyed by weld, indigo, and madder, as well as a few using brazilwood and lichen, but no insect dyes were detected. A significant finding in the present study was the detection of the dye component pseudoindirubin 1, alongside indigotin and indirubin, as well as yarns that only yielded the latter two dyes. The implication of using this new marker as objective evidence of the use of both woad and most likely Asian indigo is explored. The historical and conservation significance of the dyestuffs identified is also discussed. Full article

The monastic reforms of the 10th century greatly increased the role of the psalter, a biblical book that became the main tool of a monk in personal and collective prayer. The Odbert Psalter, produced in Saint-Bertin around 999, opens with a scene of Pentecost in which we see Christ represented as a king who is static and in a space distinct from the apostles, exhibiting an attitude of meditation. This is not a narrative image: this scene is an indication for the reader of the Psalms. If he follows the example of the apostles, he will arrive at the vision of God, which can only be attained through continuous meditation on the Psalms as it was defined by the reforms. This image serves as a medium for the act of contemplation itself: according to the three modes of vision defined by Saint Augustine, the image of Christ constitutes a pathway from corporeal vision to intellectual vision. By constituting the support of divine contemplation, the psalter and its images are set up here as perfect mediators of the power of the intellect. Full article

In Galatians 1–2, Paul mentions several times that the apostles’ leadership is situated in Jerusalem. In Gal 2:1–2, he even designates it simply as “Jerusalem”. Paul acknowledges the centrality of the apostles in Jerusalem in his enterprise of the collection of the money for the saints in Jerusalem. Yet, the city is transformed into central theological concepts in Paul’s distinction between “the present Jerusalem” and “Jerusalem above” (Gal 4:25–26). Thus, despite his debates with Peter and James, Paul not only accepts that the early Christian leadership dwells in Jerusalem, but he also designates the center of the Jesus movement as “Jerusalem”. This means that the holiness of the city, its prophetic heritage, and messianic hopes as reflected in the Hebrew Bible are associated with the apostles’ community. Quite a similar picture is found in the narrative of the Acts of the Apostles. Jerusalem is mentioned in Acts fifty-nine times. Luke refers to the name of the city time and again, stressing that the apostles act and live in Jerusalem, that Paul comes to the city, and that other events happen there. Yet, the oft-repeated references to Jerusalem in Acts go far beyond accurate geographic descriptions. In Acts, the author stresses that the Jesus movement operates in/from the Jewish holy center, which accords the movement legitimacy as a Jewish movement. Jerusalem is “the place” of the apostles’ community. The community of apostles is identified with the city, as if they are Jerusalem. In a sense, Luke follows Paul (and most probably the apostles’ community) in associating the origin and center of the Jesus movement with Jerusalem. This association may be explored in light of the theory of place (which is related to the general theory of space or spatial theory). The apostles identify with Jerusalem to show other believers in Jesus that they are the leaders and center of the Jesus movement. It is an act of domination. At the same time, they claim to be “Jerusalem” while being persecuted. Hence their self-association with the city is also an act of resistance. Full article

This article takes up the matter of Paul’s education and explores it within the Roman world of education. In order to do this, the article draws upon and contributes to reception historical studies of Paul. More specifically, the article illustrates the flexibility of Paul’s education as it is described in his letters, the Acts of the Apostles, and the Acts of Paul. While Paul downplays his education in several autobiographical statements within his letters, his letters nevertheless suggest that Paul received a high level of education. The Acts of the Apostles further contributes to an early Christian portrayal of Paul as an educated figure by giving readers a Paul who speaks eloquently and presents a controversial message that can be narrated with reference to both Jewish scripture and to Graeco-Roman philosophy. The Acts of Paul presents Paul as a persuasive speaker, but the speeches contained within this narrative are generally of a more concise nature. On the other hand, the Acts of Paul presents Paul as a writer who can read and respond eloquently to highly disputed queries from other groups of believers. These texts coalesce in depicting a Paul who is well educated, but they differ in their depictions of how his education was evident in his life. Full article

Among the symbols used for representing power in the Middle Ages were the relics of saints and martyrs. When it came to political power, relics were one of the most cherished symbolic instruments to achieve legitimation of political power. However, no texts from the Middle Ages can be found that reflect the practice of associating relics with power. Rather, we have to assume or derive that reflection indirectly through narratives and stories around the relics present in the culture and religion of the time. This article reflects on the symbolic use of relics from a theological–political perspective: What kind of power acts through relics? What meaning of power is embodied in their political use of them? The thesis that the article will defend is that reflection on the politics of relics leads to a resignification of the idea of power in the Middle Ages, which is closely connected to the idea of charisma originating in the writings of the Apostle Paul. Full article

This article examines two aspects of the ubiquitous, but oft-overlooked, set of paratexts known as the Euthalian Apparatus. The Euthalian apparatus supplements Acts, the Pauline Epistles, and the Catholic Epistles in a variety of manuscripts, framing these works with prefaces, cross-references, lists of various kinds, and biographic texts relating to Paul. To begin to understand this variable system as a work of late-ancient textual scholarship, transmitted in hundreds of medieval manuscripts, I examine the two quotation lists provided for Acts, focusing on their various presentations in the manuscripts, using GA 1162 as an example. Examining these lists enables us to better understand the reception of Acts’ use of Jewish scripture, Acts’ reception in late-ancient scholastic contexts, the transmission of quotations, and the complexity involved in defining the boundaries of canonical ideologies. Full article

In Plato’s corpus, the Greek word ἐξαίφνης appears precisely thirty-six times. Translated generally as “all of a sudden” or “the instant” in his Parmenides, ἐξαίφνης emerges in some of the most significant passages of Plato’s dialogues. Put simply, ἐξαίφνης connotes illumination of the highest realities and philosophical conversion experience. In addition to providing a review of Plato’s conception and use of ἐξαίφνης in Parmenides, Republic, Symposium, and the Seventh Letter, our paper brings an ancillary link to light. Namely, the appearance of ἐξαίφνης as a mark for conversion experiences in the New Testament’s Acts of the Apostles and Plotinus’s Enneads. We reveal how the same pattern and employment of ἐξαίφνης established by Plato emerge in both Acts and the Enneads. This pattern suggests a prolonged period of thinking and training, followed by a flash of understanding. Thus ἐξαίφνης, as evidenced by our survey of its strange instantiation in Plato’s dialogues and then subsequently in Acts and the Enneads, becomes a sign for enlightenment, assimilation with the divine, and conversion experience. Full article

“Entering” a canvas to examine and learn about the work from unexplored points of view is an experiential “journey” in an environment reconstructed through the use and integration of innovative technologies, such as descriptive geometry and digital photogrammetry, solid modeling and immersive photography. Generating a “sense of presence” in the viewer means connecting it with immediacy to the artist’s message and grasping even the most subtle elements of the painting that are difficult to understand, such as architectural inconsistencies or the play of perspectives that, very often, bring out the situations scripted, characterized by discoveries that prelude to the aesthetic pleasure as the multiplicity of meanings and the “stylistic overcoding” of the work is revealed. The research hypotheses were applied to a case study, or to the splendid “Last Supper” by the Flemish artist Gaspar Hovic, a canvas painted in oil (late 15th century AD) and kept in the Matrice SM Veterana Church di Triggiano (BA), where the representation of the suggestive moment of Jesus with the Apostles is carried out through numerous symbols, in an evocative architectural context rich in details. The pictorial subject provides a series of very interesting ideas suitable for research of the role of perspective. The inverse method of linear perspective was used to reveal the plants and sections corresponding to the perspective space of the painting, used as the basis for the reconstruction of the 3D model of the entire scenic composition. Although the painting represents the apparently rigorous application of the perspective technique, by “entering” the canvas it is possible to observe some exceptions to the geometric rules deliberately introduced by the artist, thus making the perspective restitution process an effective interpretative act of the work. Full article

In this paper, I interpret the story of the Apostle Paul’s circumcision of Timothy in the New Testament text The Acts of the Apostles (16:1–5) from a womanist perspective. My approach is intersectional and inter(con)textual. I construct a hermeneutical dialogue between African American women’s experiences of race/racism, respectability politics, and the Acts’ narrative. In conversation with critical race theorists Naomi Zack, Barbara and Karen Fields, and black feminist E. Frances White, I discuss the intersection of race/racism, gender, geopolitical Diasporic space, and the burden and failure of respectability politics. Respectability politics claim that when non-white people adopt and exhibit certain proper behaviors, the reward will be respect, acceptance, and equality in the white dominated society, thereby ameliorating or overcoming race/racism. Race and racism are modern constructions that I employ heuristically and metaphorically as analytical categories for discussing the rhetorical distinctions made between Jews and Greeks/Gentiles, Timothy’s bi-racial status, and to facilitate comparative dialogue between Acts and African American women’s experiences with race and racism. I argue that Paul engages in respectability politics by compelling Timothy to be circumcised because of his Greek father and despite the Jerusalem Council’s decision that Gentile believers will not be required to be circumcised. Full article