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Luke/Acts and the End of History investigates how understandings of
history in diverse texts of the Graeco-Roman period illuminate
Lukan eschatology. In addition to Luke/Acts, it considers ten
comparison texts as detailed case studies throughout the monograph:
Polybius's Histories, Diodorus Siculus's Library of History,
Virgil's Aeneid, Valerius Maximus's Memorable Doings and Sayings,
Tacitus's Histories, 2 Maccabees, the Qumran War Scroll, Josephus's
Jewish War, 4 Ezra, and 2 Baruch. The study makes a contribution
both in its method and in the questions it asks. By placing
Luke/Acts alongside a broad range of texts from Luke's wider
cultural setting, it overcomes two methodological shortfalls
frequently evident in recent research: limiting comparisons of key
themes to texts of similar genre, and separating non-Jewish from
Jewish parallels. Further, by posing fresh questions designed to
reveal writers' underlying conceptions of history-such as beliefs
about the shape and end of history or divine and human agency in
history-this monograph challenges the enduring tendency to
underestimate the centrality of eschatology for Luke's account.
Influential post-war scholarship reflected powerful concerns about
"salvation history" arising from its particular historical setting,
and criticised Luke for focusing on history instead of eschatology
due to the parousia's delay. Though some elements of this thesis
have been challenged, Luke continues to be associated with concerns
about the delayed parousia, affecting contemporary interpretation.
By contrast, this study suggests that viewing Luke/Acts within a
broader range of texts from Luke's literary context highlights his
underlying teleological conception of history. It demonstrates not
only that Luke retains a sense of eschatological urgency seen in
other New Testament texts, but a structuring of history more akin
to the literature of late Second Temple Judaism than the non-Jewish
Graeco-Roman historiographies with which Luke/Acts is more commonly
compared. The results clarify not only Lukan eschatology, but
related concerns or effects of his eschatology, such as Luke's
politics and approach to suffering. This monograph thereby offers
an important corrective to readings of Luke/Acts based on
established exegetical habits, and will help to inform
interpretation for scholars and students of Luke/Acts as well as
classicists and theologians interested in these key questions.
The contributors to this volume take as their theme the reception
of Jewish traditions in early Christianity, and the ways in which
the meaning of these traditions changed as they were put to work in
new contexts and for new social ends. Special emphasis is placed on
the internal variety and malleability of these traditions, which
underwent continual processes of change within Judaism, and on
reception as an active, strategic, and interested process. All the
essays in this volume seek to bring out how acts of reception
contribute to the social formation of early Christianity, in its
social imagination (its speech and thought about itself) or in its
social practices, or both. This volume challenges static notions of
tradition and passive ideas of 'reception', stressing creativity
and the significance of 'strong' readings of tradition. It thus
complicates standard narratives of 'the parting of the ways'
between 'Christianity' and 'Judaism', showing how even claims to
continuity were bound to make the same different.
The contributors to this volume take as their theme the reception
of Jewish traditions in early Christianity, and the ways in which
the meaning of these traditions changed as they were put to work in
new contexts and for new social ends. Special emphasis is placed on
the internal variety and malleability of these traditions, which
underwent continual processes of change within Judaism, and on
reception as an active, strategic, and interested process. All the
essays in this volume seek to bring out how acts of reception
contribute to the social formation of early Christianity, in its
social imagination (its speech and thought about itself) or in its
social practices, or both. This volume challenges static notions of
tradition and passive ideas of 'reception', stressing creativity
and the significance of 'strong' readings of tradition. It thus
complicates standard narratives of 'the parting of the ways'
between 'Christianity' and 'Judaism', showing how even claims to
continuity were bound to make the same different.
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