The Fictitious Speeches in ActsThere are 24 speeches [a] in the Acts of the Apostles, taking up about 300 out of the 1,000 verses in the book.[1] Their obvious importance is found not only in the amount of space the speeches take up in Acts but also in the fact that they play a crucial role in the development of the plot in Acts.[b]In the early twentieth century it was fashionable for scholars to assert, due to their importance to the whole structure and plot of Acts, that the speeches had to be historical and that Luke included the speeches from reliable source materials from the early Church.[4] Yet today the opinion of the majority of (non-fundamentalist) scholars is diametrically opposite to the traditional one. [5] Some samples (emphasis are mine):
As the lack of authenticity of these speeches will have an important bearing on our evaluation of what actually happened in early Christianity during the crucial years between 30 CE to circa 62 CE, we will present the evidence below. There are two, intertwined, parts to the modern claim; firstly that the speeches are generally unhistorical and secondly they are the free literary invention of Luke.
It is certainly possible, of course, that there is some authentic tradition embedded in a few and scattered places within the speeches; but, by and large, they are the fictional inventions of Luke. We have also discovered elsewhere that the overall portrait of Paul given in Acts is largely unhistorical. These two findings tell us that in reconstructing what happened between Paul and the apostles, we have to rely heavily on the authentic Pauline epistles and use Acts only sparingly and with extreme skepticism. Historical Anachronisms and MistakesIn the speech of Gamaliel (Acts 5:36-37), the famous Pharisee supposedly made the remark about the uprising by Theudas. However this is a gross anachronism. The speech within Luke-Acts was set in the early thirties (circa 30-33 CE), since it was placed before the conversion of Paul (which happened only in Acts 9). Yet we know from Josephus's Antiquities (20:5:1-2) that this revolt happened during the procuratorship of Cuspius Fadus, who took office only in 44 CE. This means that Luke had Gamaliel making a remark about the revolt by Theudas that, at that time, had yet to occur and will not happen for another ten years! It is quite obvious that Gamaliel could not have made that remark. [10]In the speech attributed to James (Acts 15:13-21), Luke had James quote a text (Acts 15:16-18) from the Septuagint, the Greek translation of the Bible, instead of the original Hebrew one. In this text (Amos 9:12), the original Hebrew had Edom which the Septuagint translators mistook for adam (i.e. Man). Now the point of James' speech only works if the Septuagint version was used. That James, a devout Palestinian Jew, would quote an erroneous translation of the Bible to make an important point is simply beyond historical possibility. [11] In Paul's proclamation to the Athenians he mentioned an altar to an unknown god (Acts 17:23) and used that as a point of departure for his Christian monotheistic proclamation. Yet we know from other ancient references that the inscription on the Athenian altar refers to unknown gods (in the plural). As Hans Conzelmann remarked: "Surely Paul (!) cannot have spoken this way, nor can the Christian missionary begin his preaching in this way everywhere. It can only be the work of an author developing his paradigmatic discussion." [12] Back to the top
Tensions Between the Speeches and the Immediate Narrative ContextsSome of the speeches given in Acts simply do not fit the narrative context and are quite inexplicable if they are historical. Examples include:
Unhistorical Presentation of Pauline TheologyWe treat the unhistorical portrayal of Paul and his teachings by Acts elsewhere. Here we will merely look at the summary of the reasons why Pauline theology, as given in Acts, is not representative of the historical Paul. Steve Mason, provided an excellent summary of these reasons, in his book Josephus and the New Testament:
And, we might add, in Acts, they all sound like Luke! Back to the top
Other General ConsiderationsLuke's used the speeches, as we have seen [b], to illuminate the pivotal points of the plot in Acts. Since most of the discourses in Acts are supposedly occasional, unprepared, spur of the moment words, it is quite unlikely that they could exhibit such a well structured form. [18]The occasional, ad hoc, nature of the speeches also excludes the possibility (suggested by the fundamentalist apologist F.F. Bruce) that there could be people around to take stenographic(!) notes or that the speakers kept their speeches in written manuscripts. Kummel had called such assertions "irresponsible". [19] Furthermore since Luke was writing around at least four to five decades after the purported events, the question needs to be asked: Why were the speeches preserved? Form critics have shown that some of Jesus authentic sayings were preserved because they meant something for the community that preserved them. Thus Jesus' arguments with the Pharisees on the application of Mosaic laws were important to the early Jewish Christians in the arguments they had with the emerging rabbinic Judaism. As such we could imagine the Sitz im Leben [d] for many of the sayings of Jesus. But there is no Sitz im Leben that could be postulated for the repetition and preservation of the speeches of Acts in late apostolic times. [20] Back to the top
Structural Similarity of the SpeechesThe overall structural similarity, especially in the missionary speeches, has been noted for a long time. Let us take two examples in detail, one speech by Peter and the other by Paul: [21]
Note how the speeches work. They start with a direct address (calling the people around them), then there is a call for attention (asking the people to listen) and followed by a quotation from scripture. Then comes a proclamation of the life of Jesus which is followed by scriptural proof relating to him. Finally there is another proclamation and a call to repentance. This similarity in structure can be seen in all the missionary speeches [e] given in Acts. Similarly the two speeches by Paul before the Gentiles (in Lystra [Acts 14:15-17] and Athens [Acts 17:22-31]) show a largely parallel structure. [22] As Schweizer noted:
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Elements in the Speeches that Make Sense Only To the ReaderA large proportion of the major speeches in Acts would not have made much sense to the people it was supposedly addressed and, indeed, in many cases they make sense only to the reader. Let us look at a few examples.The longest speech given in Acts is that supposedly made by Stephen before the Sanhedrin (Acts 7:2-53). Stephen was accused by some returned diaspora Jews of violating the Mosaic laws and saying things against the Temple (Acts 6:11-14). Yet in Stephen's defense speech, a large section of the beginning (Acts 7:2-34) contained references to the history of Israel (from the Abraham to Moses) and had really nothing to do with the charges against him. It was only in 7:35-50 that some semblance of polemic can be found. The speech as a whole thus makes no sense within its narrative context. [24] But when it is considered within the context of the book of Acts, within the purview of the reader, it finally makes sense. As Martin Dibelius noted:
Another example comes from Paul's speech before the crowds at the steps of the fortress of Antonia in Jerusalem (Acts 22 1-21). As we have seen above his speech does not even begin to answer the accusation against him (that he brought a Gentile into the Temple) but covers mainly his background and his conversion and his calling as the apostle to the Gentiles. Again considered within the context of the narrative, the speech makes very little sense. But considered within the context of the book as a whole it makes perfect sense. For the setting in Jerusalem, speaking to the Jews, provide an excellent backdrop for the speech as a justification for Paul's mission to the Gentiles. [26] A small detail in Paul's speech before Agrippa also betrays this fact. In Acts 26:10, Paul called Christians, the saints. This is perfectly understandable to the reader but would have the unintelligible to Agrippa who was the supposed audience for the speech. [27] These examples show that the intended audience for the speeches were not the crowds or persons in the narrative but the reader of the book. Back to the top
Contemporary Historiographical ConventionWe know that Luke followed certain literary conventions of his time. The presence of the prologues in both Luke (1:1-4) and Acts (1:1-2) shows adherence to a Hellenistic convention. For prologues are common in Greco-Roman works. Josephus's Antiquities and War also began with prologues. [28]Another feature of Hellenistic history writing is the major role of speeches. The Hellenistic historian used speeches as a means to provide the reader with an insight into, among other things, the total situation, the specific factors of that historical moment or the character of the speaker. We find that Luke certainly followed this convention; for every major event in the plot of Acts is accompanied by a speech.[b] It was the Athenian historian, Thucydides (c460-400 BCE), writer of the history of the Peloponnesian War, who treated the subject of speeches in historical work in a most vigorous manner. Thucydides noted that it is quite difficult for the historian to construct speeches as accurately as events in history. Thus the task of the historian, according to him, is to present the speeches in a way that he believed the individual could have made them. In other words, while the historian will have to compose the oration of historical figures himself, he must fashion it in a way that fit the occasion and the speaker. Indeed ancient historians never felt compelled to reproduce speeches exactly; even when they had access to the original texts. An often quoted example of such an attitude relates to the speech of Claudius (10 BCE-54 CE) about the citizenship status of the people of Gaul. Claudius' address is narrated in direct speech in Tacitus's (C55-117 CE) Annals of Imperial Rome, XI:24. Yet the original text of Claudius' oration, which was available to Tacitus (and indeed is preserved even today on a bronze tablet in Lyon, France), was quite different from what was given in the Annals. Tacitus brought out the main points but "intentionally and completely obliterated the personal notes in the original speech." [29] How much more freer would the ancient historian be with his speeches when he did not have any access to the actual words! We have seen that while certain conventions were followed, for examples making the speech "believable" and using it to "deepen" the reader's understanding of the situation or the character, the main point is that the speeches need not be "historical" in the sense of it actually happening! Thus for the ancient historian, the speech is a literary device that helps him tell a better story! [30] We are therefore not surprised to find that Luke composed his speeches not from historical sources, but from what he thought would fit the occasion or would further the plot or his agenda. He was simple doing what was common practice for comtemporary Greco-Roman writers. Back to the top
Notes
References
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