Acts of the Apostles Through the Centuries by Heidi J. Hornik, Mikeal C. Parsons

By Heidi J. Hornik, Mikeal C. Parsons

Charting the theological and cultural efficiency of Acts around the timespan of Christian historical past, this paintings of profound scholarship unearths the total quantity of the hot testomony book’s non secular, creative, literary, and political influence.

  • Reveals the impact of Acts at key turning issues within the background of the Christian church
  • Traces the wealthy and sundry inventive and cultural background rooted in Acts, from tune to literature
  • Analyzes the political importance of the ebook as a touchstone within the church’s exterior relations
  • Provides exact observation at the exegesis of Acts down the centuries

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Sample text

And also contains Acts. The figure of Christ is positioned in a mandorla (almond‐shaped frame) with his right hand in a blessing gesture and his left holding a scroll. The background of the mandorla is an aquamarine blue. Christ, flanked by two angels, is bearded and wears a golden nimbus (a special type of halo reserved for Christ that reveals the arms of the cross). Two additional angels on either side of Christ, clothed in pale blue gowns with rose‐colored mantles, offer crowns to Christ. Below the mandorla are four orange wings filled with eyes, and from the wings project the heads of an angel, an ox, an eagle, and a lion (Dewald 1915, 282).

5). Likewise, Cyprian, in the middle of the third century, repeatedly uses the expression “in the Acts of the Apostles” (Cyp. Epist. 3; Unit. eccl. 25; Dom. or. 32; Eleem. 25; Cyp. Pat. 16; cf. Bovon 2006). 150– ca. 185–235) also make use of Acts. A list of fourth‐century sources containing references to Acts is illustrative of the material available: Apollinaris of Laodicea (310–390), Athanasius (295–373), Basil the Great (329–379), Didymus the Blind (ca. 313–98), Eusebius (260–339), Ephrem the Syrian (c.

The transition from the earth to Heaven is more than a reversal of the incarnation, at which God ‘came down’; it is the elevation of man, physical, spatio‐temporal man, into an order that is greater than the physical and the spatio‐temporal, and which is not his native habitat. … there is a beaten path that lies before us, linking our physical existence to an existence in the presence of God which lies beyond its conditions. We cannot see the path … but we know that the path has been taken, and that we are to take it too (O’Donovan 1986, 36–37).

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