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

Читать онлайн книгу.

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


Скачать книгу
I were to say that I foiled them [Catiline and his co-conspirators], I should be taking too much credit for myself—an intolerable presumption. It was Jupiter, the mighty Jupiter, who foiled them; it was Jupiter who secured the salvation of the Capitol. . . . The immortal gods have been my guides in my purpose and determination and have led me to this vital evidence. (Cat. 3.22)173

      Even before action was taken, Cicero claims to have had foreknowledge from the gods of the situation. He emphatically states:

      Cicero, through this passage, builds up to the ultimate evidence of the involvement of the gods.

      Another example of thunder and/or lightning being used as divine testimony is found in a discourse by Dio Chrysostom. The context of the discourse is that Dio is chiding the Alexandrians for their frivolity and lack of seriousness. Part of the issue, he explains, is that the Alexandrians welcome orators who “declaim speeches for display, and stupid ones to boot” (32.9). Dio himself, however, feels that he is addressing them “by the will of some deity [ἀλλ’ ὑπὸ δαιμονίον τινὸς γνώμης]” (32.12). He strengthens this statement by adding,

      For when divine providence is at work for men, the gods provide, not only good counselors who need no urging, but also words that are appropriate and profitable to the listener. And this statement of mine should be questioned least of all by you, since here in Alexandria the deity is most in honour, and to you especially does he display his power through almost daily oracles and dreams. (32.12)

      Dio thus establishes his authority through divine testimony. First, he tells his leaders that if he is indeed speaking on the behest of the god, his words will be “appropriate and profitable” for his hearers. Second, he reminds his readers that the god who has commanded him to speak is the same one who speaks to the Alexandrians on a regular basis through oracles and dreams.

      Then if dreams free the companies of Asclepius from the art of medicine, and the Bacchants of Dionysus transform the gifts of the Nymphs, whenever they become inspired, why is it shameful or beyond the realm of nature to accept the idea of men inspired in oratory, and to believe that they can refer to the Gods as patrons? (In Defense of Oratory 75)

      One example of Cicero’s use of this concept can be found in his speech against M. Antonius in the Philippic orations. Specifically, Cicero accuses Antonius of violating the lex Aelia Fufia by allowing decisions to be made in opposition to the auspices. He writes:

      Here, Jupiter’s thundering is considered by Cicero as an ill omen, through which Jupiter displays his displeasure with the proceedings. According to Cicero, it is common knowledge that the gods testify in this fashion and that such a testimony should not be ignored.


Скачать книгу