Jewish Apologetic literature as epideictic

I have recently been reading a book on the Acts of the Apostles as epideictic apologetic literature, a book that also contains some sections on Philo: Todd Penner, In Praise of Christian Origins. Stephen and the Hellenists in Lukan Apologetic Historiography (Emory Studies in Early Christianity; T & T Clark International, New York - London, 2004) 400 pp. This volume represents a revised version of a doctoral dissertation, submitted to Emory University in 2000, and is written by an author who is now establishing himself as a very competent scholar and student of the writings of both Luke-Acts and Greaco-Roman literature. In Chapter IV Jewish Apologetic Historiography. Cultural identity and rewriting the Past (pp. 223-261) you will also find some comments on both Philo and Josephus.

Penner subscribes to the view of Greg Sterling (Historiography and Self-definition; Brill 1992) of apologetic historiography as being one in which writers follow their own native traditions, but hellenize the material in order to establish a particular group’s identity in the larger context. Inherent in this understanding is that such apologetic is not only directed against ‘outsiders’, but also on those on the ‘inside’; that is, it is both defensive and edifying.

I find this view interesting and helpful; I have used a similar view on discussing the early conflicts between Jews and Christians (using the view of Social Conflicts as set forth by L. Coser).

Working with this thesis, Penner elaborates on his view of such apologetic historiography as being epideictic. On pp. 244-246, Penner deals more explicitly with Philo. Commenting on De Abrahamo,he summarizes his views thus: “Embedded herein is an ideological and cultural stance of Judaism in Alexandria and elsewhere, which on the one hand reveals an acceptance of cultural discursive modes of self-praise, but on the other hand also manifests a form of resistance, signalling the uniqueness of Judaism over and against the dominant cultural discourse. In any case, while the understanding of this Philonic argument has often been framed within the context of Abraham as the prototypical proselyte in Philo, it is more probable that Philo is offering a commendable account of Jewish origins” (p. 245).

Penner proceeds by situating the work of Josephus (i.e. Antiquitates) in a similar context, as it, according to Penner, “represents in extended prose form the most substantive epideictic composition on Judaism in antiquity”. Furthermore, as the Exodus narrative is probably the most pivotal story in the Jewish account of origins, Penner deals with the retellings of this story in several works. On pp. 249-252 he looks at Philo’s exposition of Moses in De vita Moses. Philo passes rather quickly of the 38 years in the desert, focusing more on the role of Moses in returning to the promised land. The double aim of his presentation of Moses as directed to both the ‘insiders’ and the ‘outsiders’, are demonstrated in Philo’s exposition of the Laws as not only for the constitution of Israel, but as a guide to the oikoumene, for the ‘world city’ (Mos 2.51-52). Philo’s praise of this Jewish hero is also exhibited in his descriptions of Moses as high priest, as the founder of the Jewish cultus (p. 252-252). In this ways Philo praises Moses through his paraphrasing and reorganizing of the biblical material in epideictic narratives that aim to be both defensive and edifying. I find Penner’s presentation of the Jewish historiography to be interesting and valuable for understanding the role and function of both Jewish and Christian apologetic works in this period.

This work of Penner has several merits, not at least with regard to presenting ancient Graeco-Roman historiography. When it comes to his application of this material to the Book of Acts, he manage to provide an exposition that contains much worthy of further consideration. When it comes to his rather agnostic attitude of using the Book of Acts as a source for what ‘really happened’ I might have my reservations. But that is another story.