Who Is a Jew and Who Is a Gentile in the Book of Acts?

Sanders, Jack T.

doi:10.1017/s0028688500015964

Cited by 17 publications

(1 citation statement)

References 6 publications

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“…As is well known, the position of Jack T. Sanders 60 is completely different. He refuses to delete the anti-Jewish traits of Luke-Acts:…”

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confidence: 99%

Studies in Luke-Acts: Retrospect and Prospect

Bovon

1992

H. Theolo. Review

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Let me begin with a personal note. Three experiences in my work on Luke-Acts will explain both the selection of the topics I shall discuss in this article and my view of the present situation in the study of Luke-Acts.(1) After ten years of reading the recent studies of Luke-Acts and then working on the text itself, I made the observation that the general understanding of the theology of the Gospel of Luke on the basis of its redactional elements was rarely helpful in my effort of writing a commentary on this Gospel. Just as contributors to the more recent volumes of the Theological Dictionary to the New Testament no longer propose interpretations generally applicable to all three synoptic Gospels, the exegete working with a particular pericope can no longer be satisfied with generalizations about Lukan theology. Indeed, such general assumptions may actually be impediments rather than useful tools for the understanding of a particular text. This is not universally recognized because the attention of scholars has been held by another problem, namely, the substitution of a diachronic redactional interpretation of the Gospels by a synchronic literary interpretation. The underlying dilemma is, of course, the old question of the connection between exegesis and biblical theology. A promising solution might be to immerse oneself into a single relevant text, as Odette Mainville has done in her recent dissertation on Acts 2:33, and to obtain universality through the understanding of particularity—in other words, to follow Kierkegaard rather than Hegel.

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“…As is well known, the position of Jack T. Sanders 60 is completely different. He refuses to delete the anti-Jewish traits of Luke-Acts:…”

mentioning

confidence: 99%

Studies in Luke-Acts: Retrospect and Prospect

Bovon

1992

H. Theolo. Review

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The First Christian Historian

Marguerat

McKinney²,

Laughery³

et al. 2002

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As the first historian of Christianity, Luke's reliability is vigorously disputed among scholars. The author of the Acts is often accused of being a biased, imprecise, and anti-Jewish historian who created a distorted portrait of Paul. Daniel Marguerat tries to avoid being caught in this true/false quagmire when examining Luke's interpretation of history. Instead he combines different tools - reflection upon historiography, the rules of ancient historians and narrative criticism - to analyse the Acts and gauge the historiographical aims of their author. Marguerat examines the construction of the narrative, the framing of the plot and the characterization, and places his evaluation firmly in the framework of ancient historiography, where history reflects tradition and not documentation. This is a fresh and original approach to the classic themes of Lucan theology: Christianity between Jerusalem and Rome, the image of God, the work of the Spirit, the unity of Luke and the Acts.

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