Collegia & Literary Devices as Protection
Was early Christianity considered illicita at Paul's hearing before
Caesar? It would have to be if Nero 64 could occur? But not before
Gallio? Based on what we know from (Against Flaccus 67; Annals 15:44;
Letters 10:96; 1 Clement 6:1) what is the best historical
reconstruction of how this transition occurred? Also, if the early
Christians could associate as part of 'Voluntary Associations' such
as: professional, burial or household, isn't this whole illicita
moot? What would stop Christians from continuing their voluntary
association rights? (collegia)
The above questions came from reading the past posts (except
on this topic from September 99. I have added them to my current
thoughts because I wanted to get some clarity on other issues.
Do the Gospel writers, especially Luke-Acts attempt to present
Christianity in a way that is palatable to the Romans? I am looking
for examples, if you have any. Would it be beneficial for Luke to
present early Christianity in a close connection to Judaism? It seems
his choice of certain literary foils are attempting to buttress the
religious sensibilities of the Romans and to assure the protection of
this fledgling movement.
So, did collegia and the production of heros that were part of
Judaism, or connected with Judaism offer protection to the fledgling
Kloppenborg, John and Stephen Wilson, eds. Voluntary Associations,
London: Routledge, 1996.
Ste. Croix, G.E.M. de. 'Why Were The Early Christians Persecuted?'
Past and Present 26 (1963): 6-38.