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That was a great difficulty for early Christianity. The subject matter of the book suggests that Acts was written when that issue was still current.
d) Acts uses expressions that faded from use early in the history of Christianity.
The Romans never appear as enemies in Luke-Acts; they are at best friendly or at worst indifferent.
Such a portrayal of the Romans would have been possible before Nero’s persecution in A. 64, but afterwards it would have been an obvious and cruel misrepresentation.
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William Lane Craig states, “Although most New Testament critics claim that the gospels were written after A. 70, that assertion, states Cambridge University’s John A. Robinson, is largely the result of scholarly laziness, the tyranny of unexamined presuppositions, and almost willful blindness on the part of the critics.”  It would seem that the unexamined presuppositions and assumptions are in need of examining, which is the goal of this article.
Still a third event not mentioned is the murder of Jesus’ brother James, who was leader of the Christians in Jerusalem at the time.
The problem was whether the pagan converts should be required to submit themselves to all the Jewish laws and customs in order to be Christians. 70, it ceased to be a problem, since Jewish Christianity was all but wiped out in that disastrous event.(3) With regard to the arguments for a post-70 date for Luke, the first assumes Mark was not written before A. Is it really plausible to think that Mark would wait decades before writing his brief gospel, which would be so valuable in sharing and leaving with newly established churches as the gospel preachers went about teaching and preaching? As a matter of fact, Jesus’ prophecies are actually evidence that the gospels were written before A. 70, for Luke never casts the Romans in the role of enemies in his writings. Besides that, we have Josephus’s descriptions of the sacking of Jerusalem in A. 70, and many of the striking peculiarities of the city’s destruction are absent from the prophecies.(4) The second argument against an early date for Luke assumes again that Jesus did not have supernatural power to foresee the future. Prophets often predicted Jerusalem’s destruction as a sign of God’s judgment, and Jesus’ predictions may have concerned its destruction at the end of the world, not A. In the predictions, Jerusalem is destroyed by her enemies. But if the “prophecies” had been written after the event, then those peculiarities would surely have been included. That is quite significant, considering what a catastrophe the destruction of the holy city was for both Jews and Christians at that time.The following is William Lane Craig’s analysis and refutation of the assumptions which have been, and continue to be, assumed by many New Testament critics to support a late (post-AD 70) dating of the Gospels. 70 because he probably used Mark’s gospel as one of his sources and Jesus’ “predictions” of Jerusalem’s destruction look back on that event.He first begins by outlining the assumptions on which the post-A. 70 dating hinges: Most critics date the writing of Mark around A. 70 because the Christian theology in it is quite developed and Jesus’ predictions of the destruction of Jerusalem (Mark 13) show that the event was at hand. The value of those arguments, however, hinges on certain assumptions: (1) With regard to Mark, the first argument assumes that “the Christian theology” was not in fact Jesus’ own.