Footnotes:
A.B.C. Television (Australia), Palm
Sunday, April 8th,1990, 8.30 p.m.
1. See the Introduction
to Jesus of the Apocalypse, p. xiv: "there are multiple tests of consistency
to be applied . . . the same terms must always have the same special meanings
. . . The whole history must be consistent . . . An exact chronology is discovered
. . . A formidable amount of evidence is needed in order to prove that the
special meaning is really in the text, and not simply wilfully imposed."
2. See, for example,
p. 35: John Mark "is" the "beloved disciple" and Bartholemew (p. 76), Luke
"is" Cornelius (p. 29), Jesus Justus "is" "the seven stars" and "the
Lamb" (pp. 30, though "John Aquila" is also "the Lamb" later, p. 335); Simon
Magus "is" Simon the Zealot and Ananias of Damascus (pp. 46, 89); "Beasts"
include variously Judas the Galilean, Judas Iscariot, Simon Magus (again),
and Theudas (p. 46-7, p. 331).
3. See her letter to
The Australian newspaper, dated November 8th 1995, headed "Unlike the
Church, Scholars consider all texts".
4. See also Robin Lane
Fox, Pagans and Christians, Penguin, 1988, for a very vivid picture
of the liveliness of paganism in the second and third centuries A.D.
5. Outside Israel:
Josephus AJ 15.328ff., BJ 1.422-5. Inside Israel: AJ 15.267ff
6. Josephus, AJ 13.171.
7. Philo, de Vita Contemplativa
2, 10-11. Even this is only an exception if the "Therapeutae" are a kind
of Essenes, and that is debatable.
8. Josephus, BJ 4.160.
9. See New Documents
Illustrating Early Christianity vol. 1, Sydney, 1981, pp. 124ff.
10. See, for example, S. McKnight,
A Light Among the Gentiles: Jewish Missionary Activity in the Second Temple
Period, Philadelphia, Fortress, 1990, who decides it was not.
11. It is never explained which
of the various mutually exclusive schools of Greek philosophy they were to
teach. Would it be the Stoic school, with which Josephus, for his own purposes,
compares the Pharisees? Or would it be the Pythagorean (with which he compares
the Essenes), the Epicurean (with which he compares the Sadducees), the Aristotelian,
or the resurgent Platonic view?
12. See B. Blue, "Acts and the
House Church", in D. Gill and C. Gempf, eds., The Book of Acts in its
First Century Setting, vol. 2, pp. 119ff.
13. Josephus, BJ 2.223; he is
next mentioned in Rome in A.D. 53, BJ 2.245.
14. See Polycarp of Smyrna's Letter
to the Philippians, where the process is not yet complete for Paul; the four
Gospels are clearly "scripture" by the time of Justin Martyr and Irenaeus,
c. 170 A.D., but we have little direct evidence before then. For the evidence
in detail, see either F.F. Bruce, The Canon of Scripture, Glasgow, 1988,
or B.M. Metzger, The Canon of the New Testament: its Origin, Development
and Significance, Oxford, 1987.
15. See C.J. Hemer, The Book
of Acts in the Setting of Hellenistic History, pp. 109, 166-7.
16. Josephus, AJ 18.133.
17. On relations between the
Roman State and "client" kings see D. Braund, Rome and the Friendly King,
pp. 9-17 and pp. 75-85. Despite dealing explicitly with the educations of
the sons of client kings in Rome, Braund produces not one example of
such youths being used by the Roman state in any official capacity.
18. See A.N. Sherwin-White, Roman
Society and Roman Law in the New Testament, pp. 5-7. Procurators took
over later, during the reign of Claudius.
19. 2 Maccabees 4.7-13, and 4.24-26.
20. Josephus, BJ 7.275-405; for
their earlier history see BJ 2.254-7, AJ 20.185, 208ff.
21. The "Fourth Philosophy": Josephus,
BJ 2.118-121, AJ 18.23; the Zealots: BJ 4.160.
22. Josephus, AJ 15.1.4, BJ 1.209-211.
23. Josephus, AJ 15.1.2, 291ff.,
366ff., BJ 1.347ff.
23a. Josephus, A.J. 14.432f., 14.450, cf. B.J.
1.326.
24. Josephus, AJ 15.72 (the Roman
legion); AJ 15.280ff. (the assassination plot); AJ 15.50, 165ff., (the murders
of popular figures); AJ 15.365ff. (the spy network).
25. S. Benko, "Pagan Criticism
of Christianity During the First Two Centuries A.D.", A.N.R.W. 2.23.2,
pp. 1056ff., E.A. Judge, "The Origin of the Church at Rome: a New Solution?",
R.T.R. 25.3, 1966, pp. 81ff.