Luke-Acts and the Imperial Cult: A Way Through the Conundrum?

@article{Rowe2005LukeActsAT,
  title={Luke-Acts and the Imperial Cult: A Way Through the Conundrum?},
  author={C. Rowe},
  journal={Journal for the Study of the New Testament},
  year={2005},
  volume={27},
  pages={279 - 300}
}
  • C. Rowe
  • Published 2005
  • History
  • Journal for the Study of the New Testament
This article points out the serious difficulties inherent in trying to relate Luke-Acts to the imperial cult. Having acknowledged such difficulties, the attempt is made nonetheless to relate concretely Luke-Acts to the cult on the basis of the significance of Acts 10.36 for Luke-Acts as a whole and its potential impact upon auditors in the ancient Mediterranean world. The implications of this impact are then addressed and a material connection to other early Christian evidence is tentatively… Expand
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Pilate did not initiate the charges against Jesus, but he did permit his crucifixion with two other criminals; there was a riot in Ephesus, but civilized debate in Athens, and so on
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(this phrase is used three times). 72. Pass. Sanct. Scill. 6. (The Greek version reads: e0 piginw& skw to_ n ku/ rion h( mwñ
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Speratus asserts that he pays his taxes 'because (quia) I acknowledge my Lord…' The Latin text set in parallel to a later Greek counterpart can be found in the appendix to
  • The dominus here is certainly Jesus because of the allusion to Jesus' 'render unto Caesar
The Imperial Cult and the Persecutions', in den Boer
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War 7.10.1 § §418-19, who relates that Sicarii (even their children) captured in Alexandria refused to call Caesar despo/ thj under torture designed solely (mo/ noj) for this purpose
    we may mention the often-noticed ambiguity that attends many of Luke's uses of ku/ rioj