Acts by Jaroslav Pelikan

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By Jaroslav Pelikan

The SCM Theological statement sequence at the Bible is a groundbreaking sequence that recovers classical theological observation for the twenty first century church. The commentaries presuppose the doctrinal culture of the Christian church as a residing and trustworthy foundation for exegesis and are born out of the conviction that dogma clarifies instead of obscures.

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Sophocles 1870,958. Dvornik 1958. 43 1:14 ACTS the names of the apostles in Acts all have in common-and what they share with all the other rosters of disciples and apostles throughout the New Testament-is that the name Peter always appears first (~5:29a). Mary the Theotokos . Together with the women and Mary the mother of Jesus. The RSV rendering of mJV in 1: 14 as "together with:' rather than simply "with," as in the AV, serves to emphasize association rather than mere accompaniment, and therefore the solidarity of the disciples then, and of the church ever since, with Mary the mother of Jesus, as well as the unique and special place of the one who on the basis of Luke's Gospel has been saluted as "blessed ...

Onasch and Schnieper 1997,187,235. 44 ACTS 1:14 As part of the typological interpretation of the Old Testament (78:3031), there developed a parallelism between the First and the Second Eve, corresponding to the parallelism in the Pauline Epistles between the First and theSecondAdam(Rom. 5:12-15; 1 Cor. 15:21-22):25 Eve sinned by voluntarily disobeying the word of God (Gen. 3: 1-6); Mary believed and obeyed it by her voluntary declaration, "Let it be to me according to your word" (Luke 1:38). By the time this parallelism between Eve and Mary became explicit and was written down, which happened sometime in the second century,26 it was not being proposed as a novelty or argued as a point of controversy, but appears to be taken for granted as a topic with which readers could be expected to be already familiar.

Jerome, Against Helvidius 16-18 (NPNF' 6:341-43). 34. Onasch and Schnieper 1997, 188-89. 46 ACT S 1:26 (1 Cor. 9: 1) on the Damascus road (79: 1-4; 716:9), even though he had not "known Christ after the flesh" (2 Cor. 5: 16 AV), did make him "a witness with us to his resurrection" in a special way, which was shared by Stephen, though only in the hour of his death (7:56). But "witness to his resurrection" here as elsewhere seems to refer primarily to those in any generation who bear witness to it-"witnesses to me" (llolllapTupe~), the TPR has at 1:8, not IlOU llapTupe~ ("my witnesses")-rather than only to those of the first generation who had witnessed it (72:31).

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