SOUTHWESTERN BAPTIST THEOLOGICAL SEMINARY
SCHOOL OF THEOLOGY
THE ROLE OF EPISODIC NARRATIVES IN ACTS
EXEGESIS OF ACTS 6:1-7
A PAPER SUBMITTED TO
DR. LORIN L. CRANFORD
IN PARTIAL FULFILLMENT OF THE
REQUIREMENTS FOR THE SEMINAR
NEW TESTAMENT CRITICAL METHODOLOGY
NT 651-772
BY
XX(student's name omitted intentionally)XXX
FEBRUARY 24, 1997 TABLE OF CONTENTS
Chapter
1. INTRODUCTION ...... 1
2. EPISODIC NARRATIVES...... 2
3. EXEGESIS ...... 5
Watch Out for New Issues When Church Grows
Partisan Spirit May Occur When Church Grows
Partisan Spirit May Surface in Certain Church Ministry
A Proper Procedure Resolves Issues Successfully
The Leaders Need to Take the Initiative to Present Their Initial Assessment
Involve the Congregation in Resoving Issues
Identify the Influence of the Issue Toward Other Church Ministries
The Leaders Need to Come Up with A Proposal
Delegation Is the Best Policy
Church Needs A Balanced Ministry
The Leaders Need to See That the Resolution Is Implemented Properly
Good Resolution Cheers Up the Congregation
Let the Congregation Run the Election
Commission the Elects with A Rite Wise Resolution Turns Crisis into Opportunity for Growth
4. CONCLUSION ...... 21
BIBLIOGRAPHY ...... 24 CHAPTER 1
INTRODUCTION
The church is the Body of Christ. It has both an organic unity and an operative life principle, since all members are connected to its living Head, the Lord Jesus Christ. Just as living organism requires structure and organization to function, so does the church. The first few chapters of Acts reveal that the earliest church was already somewhat organized. They knew the number of converts and members; money and goods were collected and distributed to the needy. All those activities required some level of organization. The following exegesis will show that the earliest church became further structured as its life and growth demanded. This instance illustrates an important principle: church organization always responds to needs and to what the Spirit is already doing. CHAPTER 2
EPISODIC NARRATIVES1
Episodic narratives are dramatic, semi-independent stories within a long narrative. The stories can be read separately, much like the episodes on television, but they all maintain an unifying theme. The Book of Acts is generally regarded as an episodic work. Each episode is governed by Luke‘s main theme. The main theme is introduced in the beginning of the book (Acts 1:7-8), reinforced by means of occasional summaries, and woven into vast majority of episodes and speeches. The episodes found in Acts represent a healthy mixture of narrative types: Episodic, Commissioning, Summary, Miracle, and Speeches. Furthermore, they tend to be arranged according to the exploits of various individuals, such as, Stephen, Philip, Peter, Paul, Barnabas, and Herod, as they either facilitate or impede the cause of the Gospel. Finally, they move the storyline forward from Jerusalem to the surrounding regions. Each episode can be scrutinized in terms of five criteria: introduction, duration of activity, conflict situation, conflict resolution, and special literary techniques. There are three
1 This chapter is a brief summary of previous seminar papers dealing with the same subject by Tony Latham, Rick Douglas Patrick, and William De Wysockie. underlying issues may be found in most of these episodes: the question of historicity, the matter of sources, and the problem of chronology. One may call Luke a reliable historian, realizing that his methods differ from those which modern historiographers utilize today. Within this context his episodes unfold the advance of the Gospel in the first-century and provide helpful insights into individualized segments of the early church. As for the matter of sources, Luke likely drew upon various source traditions (some written) as well as upon eye- witness accounts (oral) from individuals as diverse as Paul, Silas, Timothy, Peter, Mark, Philip (and his daughters), Barnabas, and Tychichus. He then molded these sources into the accurate and faithful historical account of Acts. One might presume that Luke presents his narrative in a chronological fashion. However, there exists the possibility of a non-chronological sequencing in Acts. Luke may provide previews of coming events and reviews of past events, often in a way that interprets these events from some perspective. In allowing a broader time-frame for the text, new insights into a passage may be gained. Furthermore, the existence of a chronological narrative does no violence to the storyline; in fact, it may enhance it, as Luke‘s narrative can then move forward with greater continuity.
The episodic narratives in Luke can function as a means of encouragement, providing heroic examples of Christians who continued to witness in a hostile environment. Or, they can function apologetically, pressing for the peaceful co-existence of church and state. CHAPTER 3
EXEGESIS
In the first five chapters of Acts Luke gives the account of the establishment of the church in Jerusalem and the beginnings of opposition to it because of its preaching of Jesus. The outreach effort at this time was strictly to the Jews. Chapters 6-12 pick up the development of the outreach expansion in Judo and Samara. Finally, Paul‘s ministry in chapters 13-28 extends the outreach to the ends of the earth. Beginning from chapter 6, Luke shows that Christianity was breaking out from the bounds of its Jewish heritage, taking a first step toward its mission to the wider world.
Watch Out for New Issues When Church Grows (6:1)
Partisan Spirit May Occur When Church Grows (6:1a) Luke begins this new section with a rather vague phrase . Although Luke did not give precise chronological references here, it can be said this incident took place in the early to midthirties, according to later data in Acts.2 At this time administrative problems developed because of the rapid increase of the This is the first time that appears in Acts, but it will recur frequently hereafter.3 The problem involved a from the against the that their widows were being neglected The term is used by the LXX for the grumbling of the Israelites against the Lord in the wilderness.4 The terms Hellenists and Hebrews are obviously to be defined as contrast and reveals that fact that the Jerusalem church was not fully homogeneous,5 as some scholars point out that very likely there were some group mentality among the Hellenists.6 This term may refer not only to their use of the Greek language, but also to their orientation toward Hellenistic culture.7 The identification of these two terms is a classic problem for the interpretation of Acts.
2 Cf. the conversion of Paul in chapter 9, which is dated between A. D. 31 and 35; the death of Herod Agrippa I in chapter 12, which took place in A. D. 44. 3 Acts 6:7; 9:1, 10, 19, 25; 11:26, 29; 13;52, etc. 4 Exod. 16:7-12; Num. 11:1; 17:5. 5 Cf. Acts 9:29, 11:20. See also F. F. Bruce, The Acts of the Apostles (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1990), 181, where he uses Chrysostom‘s explanation. 6 R. Pesch, E. Gerhart, and F. Schilling, “<
8 Henry. J. Cadbury, The Beginnings of Christianity, vol. 5, Additional Notes (London: Macmillan and Co., 1933), 59-74. 9 John B. Polhill, Acts, The New American Commentary, vol. 26 (Nashville, Tennessee: Broadman Press, 1992),176, n. 3. 10 Bruce, 181. Linguistically, the verb form of this term means “to speak good Greek.” Subsequently, it came to mean “to imitate Greek manners and customs,” and acquired some derogatory connotation. See C. S. Mann. “‘Hellenists’ and ‘Hebrews’ in Acts VI 1,” in Johannes Munck, The Acts of the Apostles, rev. W. F. Albright and C. S. Mann, The Anchor Bible (Garden City, New York: Doubleday & Company, 1967), 301. 11 E. C. Blackman, “The Hellenists of Acts vi,i,” Expository Times 48 (1937): 524-25. 12 Oscar Cullmann, “The Significance of the Qumran Texts for Research into the Beginnings of Christianity,” Journal of Biblical Literature 74 (1955): 213-26. 13 Abram Spiro, “Stephen‘s Samaritan Background,” in Johannes Munck, The Acts of the Apostles, rev. W. F. Albright and C. S. Mann, The Anchor Bible (Garden City, New York: Doubleday & Company, 1967), 285-300. 9:29 describes the recently converted Paul as having disputed with Hellenists Jews, but their attempt to kill him indicates they were certainly not Christians. Acts 6:9 refers to a dispute between Stephen and those who belonged to the “Synagogue of the Freedmen” and lists the various areas of the Diaspora from which it drew its membership. Generally speaking, there is a consensus that “Hellenists” would seem to indicate Greek-speaking Jews of the Diaspora who were living in Jerusalem.14 Since there was a large number of Diaspora Jews present at Pentecost, it is very likely that there would have been many Diaspora converts in the Jerusalem Christian community.15 They would tend to worship as Jews in their own language16, and this practice would carry over when they became Christians.17 The Hellenists were more open to syncretistic influences than the Hebrews, but it should be emphasized that they had a strong sense of their Jewishness. Hellenistic Jews were strongly attached to the temple.18
14 For a thorough argument for this position see Martin Hengel, “Zwischen Jesus und Paulus: Die >>Hellenisten,<< die >>Sieben<< und Stephanus (Apg. 6,1-15; 7,54-8,3),” Zeitschrift fur Theologie und Kirche 72 (1975): 151-206. 15 Polhill, 177. 16 C. F. D. Moule believes that the term Hellenists implies that they spoke only Greek. See C. F. D. Moule, “Once more, who were the Hellenists?” Expository Times 70 (1958): 100-102. 17 Hellenistic synagogue in Jerusalem was attested by the Theodotus inscription, which was discovered in 1913/14 and dated before A.D. 70. See Adolf Deissmann, Light from the Ancient East, trans. Lionel R. M. Strachan, rev. ed. (New York: Harper & Brothers, 1927), 439-41. 18 I. Howard Marshall, “Palestinian and Hellenistic Christianity: Some Critical Comments,” New Testament Studies 19 (1972-73): 271-87. On the other hand, the Hebrews were Jews who spoke a Semitic language but also knew some Greek.19 The Semitic language which they spoke was most probably Aramaic rather than Hebrew itself.20 This term is not a synonym for but refers to the language they used in the synagogue.21 The Hebrews would be principally of Palestinian origin. Stephen‘s speech in chapter 7 was opened to the interpretation that he was critical of the temple and the law. These facts have suggested to many scholars that the complaint about the poor relief was but a symptom of a deeper problem, namely that the Aramaic-speaking Christians and the Greek- speaking Christians were dividing into two separate groups,22 the latter being more radical in its attitude to Judaism. However, it seems that they were not two separate groups, even if they worshipped separately in their own language, and that the Twelve had a general authority over the whole church, while the Seven were leaders of the Greek-speaking section.23
Partisan Spirit May Surface in 19 It can be said that almost every Jew speak some Greek, since it was the lingua franca of the eastern Mediterranean world. 20 Bruce, 181. 21 See Bruce, 181, where he lists the inscriptional evidence for a “synagogue of Hebrews” in Corinth and Rome. 22 See Jacques Dupont, Nouvelles Etudes sur les Actes des Apotres, Lectio divina 118 (Paris: Cerf, 1984), 151-55; Nikolaus Walter, “Apostelgeschichte 6,1 und die Anfange der Urgemeinde in Jerusalem,” New Testament Studies 29 (1983): 370- 93. 23 I. Howard Marshall, The Acts of the Apostles: An Introduction and Commentary (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1980), 125. Certain Church Ministry (6:1b)
The complaint which the Hellenists made concerned the lack of attention to their widows24 in the provision made by the church for the poor. There may have been a considerable number of such widows.25 In Jewish society widows were particularly needy and dependent, and the Old Testament singles them out along with orphans as the primary objects of charity.26 Jews in Diaspora often moved to Jerusalem in their twilight years to die in the holy city. When the men died, their widows were particularly in need of charity.27 The Christians sharing their possessions has already been mentioned in Acts.28 It seems that the Apostles were in charge of the administration of community goods.29 As the church grew, they must have entrusted distribution to others, whom were primarily from the Hebrews constituency. Joachim Jeremias suggests that the church‘s charity system
24 For the view that the widows were “Greeks,” see Joseph B. Tyson, “Acts 6:1-7 and Dietary Regulations in Early Christianity,” Perspectives in Religious Studies 10 (1983): 145- 61. August Strobel suggests that non-Christian foreign widows were the objects of the church‘s charity. See August Strobel, “Armenfleger ’um des Friedens willen‘ (zum Verstandnis von Acts 6, 1-6),” Zeitschrift fur die neutestamentliche Wissenschaft 63 (1972): 270-76. 25 Cf. 1 Tim. 5:9-16 for widows in the Pauline congregations. 26 Cf. Exod. 22:22; Deut. 10:18; 14:29; Ps. 146:9; Jas. 1:27. 27 Ernst Haenchen, The Acts of the Apostles: A Commentary (Philadelphia: The Wesminster Press, 1971), 261. Cf. Marshall, Acts, 126. 28 Acts 2:44-45; 4:32, 34-35. 29 Acts 4:35. may have followed that of the Rabbinic system, which had a double system of distribution to the needy. First, the quppah (basket), a weekly dole for resident needy, which was given out every Friday and consisted of enough money for fourteen meals. Second, the tamhuy (tray), a daily distribution of food and drink for nonresidents and transients, which were delivered to the house of the needy.30 However, Brian Capper points out that in this case the resident widows would receive a weekly dole instead of daily food. Therefore, Capper argues that, based on the information given in two phrases, the “daily ministry” (6:1) and “serve at tables” (6:2), it seems that the widows are provided for in the context of daily meal fellowship, which is closer to the Essene system than the usually cited Rabbinic system.31
A Proper Procedure Resolves Issues Successfully (6:2-6)
The Leaders Need to Take the Initiative to Present Their Initial Assessment (6:2)
30 Joachim Jeremias, Jerusalem in the Time of Jesus, trans. F. H. and C. H. Cave (Philadelphia: Fortress Press, 1969), 131- 33. Cf. F. J. Foakes-Jackson, ed., The Acts of the Apostles, The Moffatt New Testament Commentary (New York: Harper and Brothers Publishers, 1931), 52-53, for the Roman‘s practice of charity. 31 Brian Capper, “The Palestinian Culture Context of Earliest Christian Community of Goods,” in The Book of Acts in Its Palestinian Settings, ed. Richard Bauckham. The Book of Acts in Its First Century Setting, vol. 4 (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1995), 350-55.
Involve the Congregation in Resoving Issues (6:2a)
To solve the problem, the Twelve32 called a congregational meeting. Although the grievance came from the Hellenists, the Twelve wanted total participation in its resolution. This is not a bad precedent, particularly in matters where money is involved. It was the Twelve‘s duty to solve this problem since there were the spiritual leaders of the church and ultimate administrators of the community funds.33
Identify the Influence of the Issue Toward Other Church Ministries (6:2b)
The Twelve responded to the criticism which was ultimately directed against themselves by recognizing that it is not being right for them to neglect God‘s word to wait on tables. It is not necessarily suggested that serving tables is on a lower level than prayer and preaching. In context the point is that the Twelve had a unique role in witness and evangelism, which was foundational for Christian movement. Modern ministers sometimes misuse this statement as a biblical warrant for refusal to do the mundane administrative tasks in the church.34 The phrase is somewhat ambiguous. The word
32 Luke refers to the apostles as the Twelve probably because of the impending contrast with the Seven. See Marshall, Acts, 126. 33 Polhill, 180. 34 Ibid. can be used as a metaphor for a meal or for a table from which money was distributed.35 Either practice could have been followed by the church, just as both are found in the tamhuy and quppah.36
The Leaders Need to Come Up with A Proposal (6:3-4)
Delegation Is the Best Policy (6:3)
The solution to the problem was the appointment of a new group of leaders to serve tables. The context suggests that the seven men were to be Hellenists. The system had broken down with their group, and they would know better who the needy widows were and be better able to communicate with them. The choice of seven men corresponded with Jewish practice in setting up boards of seven men for particular duties.37 Although the verb comes from the same root as the noun which is translated into English as “deacon,” it is noteworthy that Luke does not refer to the Seven as deacons; their task had no formal name.38
35 Gerhard Schneider, Die Apostelgeschichte, I. Teil, Herders theologishcer Kommentar zum Neuen Testament, Band V (Freiburg: Herder, 1980), 425. 36 Polhill, 180. 37 Marshall, 126. 38 See further discussion below on 6:6. The Twelve laid down basic qualifications for this new committee. The men chosen were to be distinguished by their possession of 39 First, they were to have manifested a special degree of allowing the Spirit to work in them. It is noteworthy that spiritual qualifications were sought in men appointed to such tasks within the church. Second, they were to have demonstrated the kind of practical know-how necessary for the proper management of the task.
Church Needs A Balanced Ministry (6:4)
By selecting the Seven, the Twelve were free to carry out their primary responsibilities of prayer and preaching. This division of labor in the ministry does not imply the exclusion of the involvment of the Seven in other spiritual ministries.40 Usaully, is taken to refer to the preaching ministry.41 However, Birger Gerhardsson believes that it refers to teaching ministry, not merely to preaching.42
The Leaders Need to See That the Resolution Is Implemented Properly (6:5-6)
39 Marshall, Acts, 126-27, interprets this phrase as a wisdom inspired by the Spirit and identifies the appointment of Joshua (Num. 27:16-20) as a parallel. 40 C. K. Barrett, The Acts of the Apostles, vol. 1, The International Critical Commentary (Edinburgh: T & T Clark, 1994), 313. 41 This is supported by the use of in Acts; cf. Acts 2:41; 4:4, 29, 31. 42 Birger Gerhardsson, Memory and Manuscript (Lund: C. W. K. Gleerup, 1961), 245.
Good Resolution Cheers Up the Congregation (6:5a)
The proposal made by the Twelve was pleasing to the congregation because they recognized that it is in agreement with God‘s will, not simply because it came with the authority of the Twelve.43 Yet, it is noteworthy that the Twelve left final approval of the plan and selection to the congregation.
Let the Congregation Run the Election (6:5b)
All the seven people selected have Greek names. This suggests that very likely they were Hellenists because of the nature of the problem.44 It is true that Greek names were used by Palestinian Jews, for example, Andrew and Philip, however, apart from Philip, these are unlikely names for Palestinians.45 Among the seven people selected by the congregation Stephen was name first because that he would be the primary character in the following narrative.46 The identity of this Philip is debated. Some argue that the Philip of Acts 6:5 is the
43 Barrett, 314. 44 Bruce 183; Polhill, 181. 45 Marshall, 127. 46 Acts 6:8-8:4. same as the apostle Philip,47 but usually the distinction is held by other scholars.48 The other five play no further role in Acts. There is no reliable additional information on any of them. According to early tradition Prochorus was John‘s amanuensis in writing of the Fourth Gospel.49 He is the alleged author of the orthodox fifth-century Acts of John, and later became the bishop of Nicomedia in Bithynia.50 There is no further information on Prochorus, Nicanor, Timon, and Parmenas. The last-mentioned name is that of a proselyte, who would rank as a proper Jew. Some scholars argue that Nicolas may have been Luke‘s primary source of information about the Hellenists, who later seem to have centered around Antioch.51 Irenaeus derives the Nicolaitans in Revelation from this Nicolas.52 Norbert Brox argues that the later Gnostic sect of Nicolaitans seems to have borrowed his name to gain authority for their teacher.53
Commission the Elects with A Rite (6:6) 47 For example, Arnold Ehrhardt, The Acts of the Apostles: 10 Lectures (Manchester: University Press, 1969), 38-39; Grundmann, 59, n. 33. 48 For example, Bruce, 184; Marshall, 127. Cf. Acts 8:5- 40; 21:8-9. 49 Polhill, 182. 50 Bruce, 184. 51 Polhill, 182. Cf. Acts 11:19-21. 52 Irenaeus, Against The Heresies 1.26.3., in St. Irenaeus of Lyons against the Hermesies, vol.1, Dominic J. Unger, trans., John Dillon, rev., Ancient Christian Writers 55 (New York: Paulist Press, 1992). 53 Norbert Brox, “Nikolaos and Nikolaiten,” Vigiliae Christianae 19 (1965): 23-30. The selection of the seven is followed by their commission. The congregation selected them and presented them to the Twelve. The Twelve confirmed the congregational decision by praying for them and placing their hands upon them.54 This gesture is connected with the filling of the Holy Spirit55, healing56, and the commissioning to a task57 in other accounts in Acts.58 The closest parallel to this gesture in the Old Testament is the story of the appointment of Joshua as Moses‘ successor in
Numbers 27:15-23.59 This rite indicated a conferring of authority, and the accompanying prayer was for the power of the Spirit to fill the recipients.60 This passage is often seen as the initiation of the diaconate. However, the seven men are not called . The word does occurs several times, but it is referred to both the ministry of the daily distribution and the ministry of the word.61 In the rest of Acts, nothing is made of Stephen and 54 Leon Morris, Ministers of God (London: Inter-varsity Fellowship, 1964), 59-60, 88. Morris thinks that it was the congregation which laid hands on the Seven. There is in any case no thought of “apostolic succession”. Polhill, 182, argues that the twelve are the most likely antecedent both grammatically and contextually. 55 Acts 8:18; 9:17. 56 Acts 9:17. 57 Acts 13:3. 58 On the laying on of hands, see Cadbury, 137-40; Martin Dibelius and Hans Conzelmann, Die Pastoralbriefe (Tubingen: J. C. B. Mohr [Paul Siebeck], 1955), 56-57. 59 Marshall, 127. Cf. Exod. 18:13-26, Deut. 1:9-18, where the same elements of the problem, the proposed solution, the qualifications for the candidates, and the commissioning of the new leaders are found. 60 Cf. Deut. 34:9, Acts 8:17; 9:17; 13:3; 19:6. 61 Acts. 6:2, 4. Philip‘s administrative duties but their bearing witness, even to martyrdom. Some scholars argue that Stephen and Philip better fit the role of presbyter.62 It is anachronistic to apply the modern day stereotyped ecclesiastical sense of the word deacons back to the persons in New Testament times.63
Wise Resolution Turns Crisis into Opportunity for Growth (6:7)
This verse is one of the summary sections of the progress reports in Acts.64 C. H. Turner points out that these progress reports divided up Acts into six panels which cover on an average five years each.65 With the problem solved, the church was once more at peace and the Twelve were freed for their witness. Luke describes the increasing effect of the preaching of the word of God. Using a favorite phrase,66 Luke says that ; perhaps the parable of the sower lies in the background.67
62 Joseph T. Lienhard, “Acts 6:1-6: A Redactional View,” Catholic Biblical Quarterly 37 (1975): 228-36. Cf. C. S. C. Williams, The Acts of the Apostles (New York: Harper, 1957), 97, cited in Polhill, 182. 63 Bruce, 182. 64 Cf. 9:31; 12:24; 16:5; 19:20; 28:31. 65 C. H. Turner, “Chronology of the New Testament,” in A Dictionary of the Bible, ed. James Hastings, vol. 1 (New York: Charles Scribner‘s Sons, 1900), 421-23. 66 See Acts 12:24; 19:20. 67 See Jerome Kodell, “‘the Word of God Grew,’: The Luke recorded one of the significant effects of the preaching of the word of God was that even there were a great number of converts among the priests. This suggests that the work of the apostles among the Hebrews was expanding.68 There were a great number of priests attached to the temple in Jerusalem at that time, perhaps as many as 8,000.69 Fitzmyer argues that this indicates that there were undoubtedly some Essenes among the priests converted to Christianity.70 Some scholars point out that the theory that these were priests belonging to the Qumran community cannot be built on this verse.71 The influx of these priests into church would strengthen the ties to the temple. Luke‘s mentioning them in this verse may point to the next event of Stephen’s arrest and his critique of the temple.72
Ecclesial Tendency of in Acts 1,7; 12,24; 19,20’ Biblica 55 (1974): 505-19. This unusual formula Luke uses to serve as periodic summaries of church growth in Acts has been a “perennial source of puzzlement for translators and interpreters. Ibid, 505. 68 Marshall, 127. 69 Jeremias, 204. He added that there were probably 10,000 Levites as well. 70 Joseph A. Fitzmyer, Essays on the Semitic Background of the New Testament (Missoula, Montana: Scholars‘ Press, 1974), 296. 71 Barrett, 317. See also Bruce, 185; Marshall, Acts, 128. 72 Bruce, ibid. CHAPTER 4
CONCLUSION
This passage serves two purposes: first, to provide an example of how conflict in the earliest church was resolved and schism thus avoided; second, to introduce Stephen and Philip into the narrative. The model recorded by Luke for resolving church conflict is similar to the Old Testament form for selecting auxiliary leadership as seen in Exodus 18 and Numbers 27. Two things stand out in the process of resolving internal conflict which reveal the organization of this earliest church. First, The apostles took a leading role in shaping organization. Second, the congregation was always integrally involved. On the one hand, this passage shows that there is no room for a monarchical ruler or the idea of apostolic succession in the New Testament church. On the other hand, neither does a congregation ever outgrow its need for some form of pastoral guidance. At the end of this passage, Luke gives a summary emphasizing the fact that only when the word of God grows will a church continue to grow despite the conflicts that threaten the unity of the church. Therefore, the preaching ministry should have ultimate priority in the church under any circumstances. BIBLIOGRAPHY
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