Daily Archives: 2013-11-22 10:33:05 GMT+0000

The Author of Acts

Dennis E. Smith
Dennis E. Smith

Dennis E. Smith, one of the editors of the Acts Seminar Report, published as Acts and Christian Beginnings, includes in that publication a short essay on on the identity of the author of Acts (pp. 9-10).

Smith begins by noting that the first writer we know who identified the author of Acts as Luke, a companion of Paul, was Irenaeus who wrote in the late second century. We can read Irenaeus making this assertion in Against Heresies, 3.14.1:

But that this Luke was inseparable from Paul, and his fellow-labourer in the Gospel, he himself clearly evinces, not as a matter of boasting, but as bound to do so by the truth itself. For he says that when Barnabas, and John who was called Mark, had parted company from Paul, and sailed to Cyprus, “we came to Troas;”(10) and when Paul had beheld in a dream a man of Macedonia, saying, “Come into Macedonia, Paul, and help us,” “immediately,” he says, “we endeavoured to go into Macedonia, understanding that the Lord had called us to preach the Gospel unto them.

So Irenaeus was the first to rely upon the prima facie inference of the “we passages” in Acts and conservative scholarship through to the twenty-first century, despite twentieth century research into the the matter, has not uniformly advanced in learning since.

Dennis E. Smith points out that Irenaeus was

evidently thinking of the person mentioned in Col 4.14, Phlm 24, and 2 Tim 4.11

who was named Luke and who was a close companion of Paul. Irenaeus was also of the belief that the real Paul wrote all three of those letters and was also the author of the Gospel of Luke. Modern scholarship has largely followed the reasoning and conclusion of Irenaeus insofar as the same author who wrote Acts was also responsible for the Gospel of Luke, but (contrary to what one may expect from web and blog-active New Testament scholars)

few have accepted the theory that a companion of Paul was the author.

So critical readers here can be assured that, according to the word of Smith and Tyson and contrary to some prominent web/blogging scholars, “the majority of critical scholars” do not accept that the author of Acts was a companion of Paul. read more »

Top Ten Findings of the Acts Seminar

originalThe Acts Seminar was a Westar Institute sequel to the Jesus Seminar. It met between March 2000 and March 2011. It was

charged with the task to develop methods for determining the reliability of Acts and produce a comprehensive guide to Acts as history. (Acts and Christian Beginnings: The Acts Seminar Report, p. 1)

The Acts Seminar Report has now been published and this post shares “the top ten accomplishments” as listed in its Introduction, pages one to four. I have decided to try to stick to these ten findings alone here and restrain myself from posting here several supporting findings that I have over the years shared from other perspectives on this blog. I am a little satisfied to see some of the views on Acts that I have been expressing here since 2006 now are backed up by this Seminar Report. That should not be too surprising, actually, since the bibliography of the Report includes several critical works that I found especially interesting and cogent and that I have addressed in various ways, sometimes as jumping boards to other conclusions, in the past. (One reason I find this particularly satisfying is that it does add some respectability to the posts I have taken the trouble to share on this blog while various scholars have cavalierly ridiculed the posts as some sort of “conspiratorial” or “hyper-sceptical” and “unscholarly” nonsense.)

In sum:

  • The Acts narrative is worthless as history of first century Christianity, but quite informative as history of second century Christianity;
  • it provides us no reason to believe that Christianity began in Jerusalem — the Jerusalem centre of the faith was a myth created for second century ideological reasons;
  • some of its characters are fictional and their names symbolic;
  • Acts was created as a type of Christian “epic” (coherent and literary throughout, not a patchwork quilt of diverse sources) and as such, we have reasons to believe, is no more historical than Homer’s or Virgil’s epics;
  • the author did, indeed, know of the letters of Paul;
  • and finally, one of its main reasons for being written was to counter Marcion’s “heresy”.

That last detail (re Marcion) is not explicitly included in the “top ten” list below. It comes from the supporting essays in the same Introduction chapter. I will expand on some of these in future posts.

So here we go. (By the way, I’ll list the names of the scholars involved at the end of this post.) read more »