The topos of Divine Testimony in Luke-Acts. James R. McConnell

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The topos of Divine Testimony in Luke-Acts - James R. McConnell


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as everything that is brought in from some external circumstance in order to win conviction. Now it is not every sort of person who is worth consideration as a witness. To win conviction, authority is sought; but authority is given by one’s nature or by circumstances. (Top. 19.73)

      Authority from one’s nature or character depends largely on virtue; in circumstances there are many things which lend authority, such as talent, wealth, age, good luck, skill, experience, necessity, and even at times a concurrence of fortuitous events. For it is common belief that the talented, the wealthy, and those whose character has been tested by a long life, are worthy of credence. (Top. 19.73)

      Thus, authority from character can only be attributed to those who are virtuous, while authority from circumstances is based on wealth, talent, and a character which has been proven through many experiences in life, for “people generally put faith in those who are experienced” (Top. 19.73).

      After a short digression in which he discusses the loci of necessity (which is a sub-topic of experience), and “the concurrence of fortuitous events,” Cicero turns his attention back to the testimony of one who possesses authority due to a virtuous character. He states,

      Quintilian also mentions divine testimony as a source of proofs, and seems to follow the author or Rhet. Her. closely. He does so after his introduction to loci (Inst. 5.10.20; cf. the discussion above) and in the context of arguments drawn from outside the subject matter. The general category in which divine testimony is found is that of authority (Inst. 5.11.36). Specifically, proofs from authority are “opinions which can be attributed to nations, peoples, wise men, distinguished citizens, or famous poets” (Inst. 5.11.36–37). After discussing these categories, and also including proverbial wisdom, Quintilian then states:

      Thus Quintilian, while his description is not nearly as comprehensive as Cicero’s, does demonstrate that he was aware of this form of proof.

      Therefore, Cicero and other authors of ancient rhetorical handbooks emphasize a particular topos/locus, one that is “inartificial” or “external” to the case being argued, and is based on the testimony of one in authority. The authority of the witness is based on many factors, including the witness’s age, social standing, wealth, experience, and virtue. According to Cicero, because the gods are virtuous by their very nature (while human beings have to work to achieve virtue), they are the ultimate authorities which one can call as witnesses. The gods, therefore, can be tapped as a source of “divine testimony” [divina testimonia]. This testimony comes in many forms, including through oracles, sounds and visible emanations from the sky, dreams and visions, and the entrails of sacrificial animals. Many examples of these forms of testimony can be found in ancient speeches and treatises; it is to these examples that I now turn.

      Application of the topos of Divine Testimony in Speeches and Treatises

      Oracles as Divine Testimony


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