revising the dating of the narratives

The preface of the Lukan gospel has presented scholars with a puzzle:  who is the "theophilus" to whom the text is addressed?  If we accept a revised dating of the text to the post-Bar Cochba revolt era, it is reasonable to believe that "theophilus" was a pseudonym, rather than a proper name.  "theophilus" means "god-lover."  By addressing "God-lover" the creator of the dual narrative of Luke/Acts could be addressing the text to a specific individual, or to any individual who was sympathetic to the bar Cochba cause of restoring the sovereignty of the land of Israel.

If we accept the revised dating of the narratives to the post-bar Cochba era, we find that the passages in the synoptic gospels that refer to miracles involving Roman centurions have a different significance:  it is one thing to show kindness to a representative of a nation that occupied yours without having engaged in conflict, as would be the case if we accepted a pre-Jewish war source narrative (Q), or if we accepted that the narrative itself dated from before the Jewish War.  It is more a more significant kindness towards a member of the armed forces of a nation that defeated you, as would be the case if the narrative was dated to after the Jewish War.  However if we dated the narrative to after the Bar Cochba revolt, the narratives concerning miracles that involve Roman Centurions show super-human compassion towards an enemy who engaged in near-genocide.