Paulus und die Dioskuren (Apg 28.11): Über zwei denkwürdige Schutzpatrone des Evangeliums
Surprisingly, the Gospel reaches Rome under the sign of the Dioscuri (Acts 28.11). In the first two centuries CE these saviours represent, at a broad cultural level, salvation and secure justice, deliver the message of victory to Rome, and symbolise the Empire's expansive claim on the world. In...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Cambridge Univ. Press
[2015]
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| In: |
New Testament studies
Year: 2015, Volume: 61, Issue: 2, Pages: 165-182 |
| Standardized Subjects / Keyword chains: | B
Bible. Apostelgeschichte 28,11
/ Dioskuren
|
| IxTheo Classification: | BE Greco-Roman religions CD Christianity and Culture HC New Testament |
| Further subjects: | B
Dioscuri
B pagan gods B Paul B gospel enculturation B Acts B Lukan rhetoric |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Surprisingly, the Gospel reaches Rome under the sign of the Dioscuri (Acts 28.11). In the first two centuries CE these saviours represent, at a broad cultural level, salvation and secure justice, deliver the message of victory to Rome, and symbolise the Empire's expansive claim on the world. In the rhetoric of enargeia the nautical detail marks a theological transformation: the Mediterranean becomes the mare nostrum of Christians; this transformation is plausible even according to pagan eusebeia; the gospel reveals itself as good news of victory claiming the world. It is within this illustrative logic that the noteworthy detail gains its meaning. | ||
| 520 | |a Ausgerechnet im Zeichen der Dioskuren erreicht das Evangelium Rom (Apg 28.11). Für Lukas und seine Erstrezipienten stehen diese Heilandsgestalten auf breiter kultureller Ebene für Rettung, verbürgen Gerechtigkeit, überbringen Siegesbotschaft nach Rom und verkörpern den reichsrömischen Expansionsanspruch. In der Rhetorik der Anschaulichkeit (enargeia) markiert das nautische Detail die theologische Rochade: Das Mittelmeer wird mare nostrum der Christen; dieser Übergang ist auch nach den Maßstäben paganer Eusebie stimmig; das Evangelium gewinnt als offensive Siegesbotschaft für Rom mit einem kontrastiven Anspruch auf den Erdkreis plausible Anschauungsform. Es ist die konkret-anschauliche Bildlogik, die dem denkwürdigen Detail Bedeutung gibt. | ||
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