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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Lycurgus cites examples from the past of brave Athenians in order to contrast them with Leocrates’s behavior. One such example is that of Codrus, who was obedient to an oracle received by the Peloponnesians, who were marching on Athens. The oracle, as told to the Peloponnesians, stated that they would be successful in their attack on Athens as long as the king of Athens was spared. When Codrus was informed of the oracle, he disguised himself as a simple peasant and went outside the city walls, where he was killed by the Peloponnesians, thus sacrificing himself in order to save the city. Lycurgus, therefore, casts aspersions on his opponent by comparing him to this virtuous Athenian who, in obedience to an oracle, did not leave the city and even sacrificed himself in order to save the city (Lycurgus, Against Leocrates 83–89).

      [A]nd through Socrates the God has borne witness [καὶ διὰ τοῦ Σωκράτους ὁ θεὸς μεμαρτύρηκεν] about both points [that Socrates was not ashamed to be “artless,” and that he did not know anything through art], when he gave the oracle that Socrates was the wisest of men. Therefore he confirms with his own testimony that twofold testimony of Socrates [ὥστε διπλῆν οὖσαν τὴν τοῦ Σωκράτους μαρτυρίαν ἑτέρᾳ κυρίᾳ τῇ παρ’ αὐτοῦ βεβαιοῖ]. (In Defense of Oratory 81)

      Therefore, in Aristides one finds an extended example of the use of oracles being considered as the testimony of the gods and being used as supporting evidence in the defense of the practice of oratory.

      Before moving on to other forms of divine testimony found in ancient speeches and treatises, it is appropriate to mention one other aspect which relates to oracles as forms of proof. Very often in ancient writings poets and other famous figures are cited and their words given the significance of oracles. For example, the Elder Seneca writes to his sons, who are aspiring orators, and urges them not to use their contemporaries as role models. He describes the younger generation thusly: “they are lazy, their intellects asleep; no-one can stay awake to take pains over a single honest pursuit. Sleep, torpor and a perseverance in evil that is more shameful than either have seized hold of their minds” (Seneca the Elder, Controversiae 1. pref. 8). He then cites Marcus Cato’s statement that “an orator, son Marcus, is a good man skilled in speaking” (Controversiae 1. pref. 9). But he prefaces this remark by stating:

      That well-known saying of Cato was really an oracle . . . for surely an oracle is the divine will given human expression; and what high priest could the gods have found more holy than Marcus Cato, not so much to teach mankind as to scold it. (Controversiae 1. pref. 9)

      Divine Testimony through Deeds and Other Means


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