You Can’t Hear “Aeneas” without Thinking of Rome.
The long-standing connection between the Trojan Aeneas and Rome was advertised throughout the empire in various ways, but scholars rarely draw from this cultural capital when interpreting Acts 9:32–35, an account of Peter healing a man named Aeneas. They often assume both that Aeneas is well atteste...
| Publicado en: | Journal of Biblical Literature Vol. 136; no. 3; pp. 667 - 686 |
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| Formato: | Artículo |
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Society of Biblical Literature
Fall2017
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| Acceso en línea: | Ver este registro en EBSCOhost |
| fields | @attributes: recordID: 1 pdfLink: plink: https://search.ebscohost.com/login.aspx?direct=true&db=hlh&AN=125439320&site=ehost-live header: @attributes: shortDbName: hlh uiTerm: 125439320 longDbName: Humanities International Complete uiTag: AN controlInfo: bkinfo: jinfo: jid: 00219231 JBL jtl: Journal of Biblical Literature issn: 00219231 maglogo: N pubinfo: dt: Fall2017 vid: 136 iid: 3 pid: 11433 pub: Society of Biblical Literature artinfo: ui: 125439320 10.15699/jbl.1363.2017.288382 ppf: 667 ppct: 19 formats: fmt: @attributes: type: P size: 878KB tig: atl: You Can’t Hear “Aeneas” without Thinking of Rome. aug: au: KOCHENASH, MICHAEL su: Aeneas (Legendary character) Peter, the Apostle, Saint, ca. 1 B.C.-67 A.D. Bible. Acts Bible. Luke Healers sug: subj: Aeneas (Legendary character) Peter, the Apostle, Saint, ca. 1 B.C.-67 A.D. Bible. Acts Bible. Luke Healers ab: The long-standing connection between the Trojan Aeneas and Rome was advertised throughout the empire in various ways, but scholars rarely draw from this cultural capital when interpreting Acts 9:32–35, an account of Peter healing a man named Aeneas. They often assume both that Aeneas is well attested as a personal name during the first and second centuries of the Common Era (it is not) and that Luke inherited this name from a source (which is possible but insufficient). Acts 9:31 is a summary statement on the progress of the church in Judea, Samaria, and Galilee. Readers who recall Jesus’s commission in Acts 1:8 will wonder about “the end of the earth.” Given the proximity of the Aeneas pericope to Luke’s summary statement and the fact that the narrative of Acts ends in Rome, I argue that the story of Aeneas can be read as a literary signpost for Rome (comparable to Luke 9:51–53 and Jerusalem). Luke’s use of “Aeneas” as a structuring device works in tandem with “Joppa” in Acts 9:36–43, which signals the inclusion of gentiles by evoking the thought world of Jonah. The balance of Luke’s narrative consists of negotiating and expanding the gentile mission and progressively moving toward the city of Rome. In this way, two proper nouns function as metonymic signposts to foreshadow the direction of the narrative, in both ethnic and geographic terms. pubtype: Academic Journal doctype: Article src: R language: English refInfo: copyright: @attributes: flag: Y custom: Copyright of Journal of Biblical Literature is the property of Society of Biblical Literature and its content may not be copied or emailed to multiple sites without the copyright holder's express written permission. Additionally, content may not be used with any artificial intelligence tools or machine learning technologies. However, users may print, download, or email articles for individual use. item: Journal of Biblical Literature holder: Society of Biblical Literature dt: @attributes: year: 2017 holdings: @attributes: islocal: N |
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