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The Acts of Andrew Roig Lanzillotta, Lautaro

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Download date: 30-09-2021 THE OXFORD ENCYCLOPEDIA OF THE BOOKS OF THE BIBLE

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VOLUME 1 Acts–LXX

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Printed in the United States of America on acid-free paper 34 AMOS

that contends that the book reflects engagement be- late sources whose relationship with the primitive tween both Amos and his audience and between the Acts of Andrew is not always easy to evaluate. ’ book s redactors and its Judaean readership. The Apostle Andrew. With the exception of Acts Rottzoll, Dirk U. Studien zur Redaktion und Komposition of Andrew, early Christian literature offers very des Amosbuche. Beihefte zur Zeitschrift für die alttes- tamentliche Wissenschaft 243. Berlin: de Gruyter, little information about the apostle Andrew. In the 1996. Exhaustive study designed to reconstruct the Synoptic Gospels and the Acts of the Apostles, stages of composition of Amos and the book of the Andrew is merely named in the list of the apostles Twelve. (Mark 3:18; Matt 10:2; Luke 6:14; Acts 1:13). From Schart, Aaron. Die Entstehung des Zwölfprophetenbuchs: Mark and Matthew we also know that he was the Neuarbeitungen von Amos im Rahmen schriftenüber- brother of Simon Peter and that both were Jesus’ greifender Redaktionsprozesse. Beihefte zur Zeitschrift fi fi für die alttestamentliche Wissenschaft 260. Berlin: de rst disciples, as they were shing on the Sea of Gruyter, 1998. Galilee when they were summoned to become “fish- Sicre, José Luis. “Con los pobres de la tierra”: La justicia ers of men” (Mark 1:16–18;Matt4:18–20). Mark further social en los profetas de Israel. Madrid: Cristiandad, adds that the brothers lived in Capernaum and offers 1984 . Highlights passages concerned with social issues. other small details (Mark 1:29–31), but in contrast to M. Daniel Carroll R. his brother’s important role as a leader of the apostles, Andrew’s figure fades into the background. This situation changes somewhat in John’s gos- pel, which, however, adds some contradictory infor- ANDREW,ACTS OF mation. To begin with, it states that the brothers We know very little of the primitive Acts of Andrew.As lived in Bethsaida and that before becoming Jesus’ is customary with most early Christian literature, we follower Andrew was a disciple of John the Baptist. are completely ignorant about both its author and the Moreover, it was Andrew who, as first called, exact time and place of composition. In the case of brought his brother Peter into contact with Jesus Acts of Andrew, however, our ignorance is even more ( John 1:35–42). Noncanonical literature shows the dramatic, since we have no evidence about essential same lack of interest in the apostolic figure: the issues such as the original textual character of the Gospel of Peter and the Gospel of the Ebionites refer work, its length, content, and intention. only in passing to the apostle (Epiphanius, Panarion The Acts of Andrew, together with the Acts of John, 30.13; Gos. Pet. 14 [60]). Did the author of the primi- Paul, Peter, and Thomas, is one of five major exam- tive Acts of Andrew intend to fill this gap in informa- ples of a subcategory of New Testament apocryphal tion regarding the apostle? literature generally known as “Apocryphal Acts of The Primitive Acts of Andrew, Later Versions, and Apostles.” These texts, written between the second Textual Transmission. This biographical interest and third centuries, supposedly narrated the adven- of later Christian generations may in fact be respon- tures of the apostles as they carried out their mis- sible for the appearance of the first Apocryphal Acts of sionary activities around the world, but in fact Apostles. However, in line with the goal and character contain very diverse content and have highly differ- of ancient biography, these texts were not intended to ent textual characteristics. Just like the other Acts, offer detailed and exact information about the apos- Acts of Andrew purportedly described the stations tles’ lives. Rather they focused on those issues which, of Andrew’s peregrinations around his allotted area. in their view, transmitted the essential character of “Purportedly” because there is no clear and distinct their protagonists. As far as we can judge this was also evidence that allows us to assert, on a solid and the case with the primitive Acts of Andrew: in addition objective basis, that this was in fact the case with to the narration of the apostle’s wondrous deeds, an the primitive Acts of Andrew. All the versions of the important part of the text was dedicated to relate his story that point in this direction tend to be rather words, long discourses by the apostle in which the ANDREW,ACTS OF 35 author expounds his second-century ideas and world apostolic times to medieval bishops. Moreover, ac- view (see below). cording to the Gospel of John, it was Andrew and Given the noncanonical (or better, precanonical) not Peter who was the first to be called by Jesus. The nature of these ideas, Acts of Andrew was very soon texts known as Narratio, Laudatio and the Vita An- stigmatized by later ecclesiastical authorities, who dreae by Epiphanius the Monk belong to this period. labeled it as “spurious” (Eusebius, Hist. eccl. 3.25.6), Reconstruction of the Primitive Acts of Andrew. attributing its composition to sectarians and later Given the uncertain relationships of the later textual manipulations to Manicheans. This situation texts to the primitive Acts of Andrew, as well as the could have meant the end of Acts of Andrew, but various periods of composition and diverse inten- renewed biographical interest during the fifth and tions, caution is essential when extracting elements sixth centuries saved it from orthodox flames. In- that allegedly proceed from the original account. deed, the period saw the appearance of two groups Obviating this concern and based on a selective, of new texts based on the old account of Acts of sometimes arbitrary use of these documents, some Andrew. First, we have texts with a marked martyr- scholars have nevertheless produced two textual ological interest: the veneration of saints and the reconstructions of Acts of Andrew. According to calendar observance of their deaths explain the pro- the first, Acts of Andrew was, for the most part, an fusion of martyrdom texts in this period. To this account of Andrew’s martyrdom in the city of Patras group belong the following documents related to in Achaia (see Prieur 1989). The text, which is mainly Acts of Andrew: Conversante, Epistle, Andrew’s Mar- based on Andrew’s Martyrdom in mss H and S, begins tyrdom in mss Ann Arbor 36, Martyrium alterum with Stratocles, the brother of proconsul Aegeates, (A and B), Coptic Martyrdom in P. Ien. 649, Armenian returning from Italy and narrates the events be- passion, Martyrium Prius, and Andrew’s Martyrdom tween this point and Andrew’s martyrdom. It in- in mss H and S. Second, there are texts with a visible cludes the healing of Alcmanes, Stratocles’ friend, exemplary goal: given that from early times the and the latter’s conversion; Aegeates’ return to Pa- apostle’s words aroused suspicion, some fifth and tras, Maximilla’s rejection of his sexual advances sixth-century “remakes” of the primitive account and her stratagem to let Euclia substitute for her focus exclusively on the wondrous deeds of the in Aegeates’ bed. Aegeates finally imprisons the apostle. This group includes the following texts: apostle and orders him to be crucified. According the Acts of Andrew and Matthias among the Canni- to the second, it consisted of the travels and the bals, the Act of Andrew in Papyrus Copt. Utrecht 1, martyrdom of Andrew (see MacDonald 1990). Based and Gregory of Tours’s Epitome. on a combination of material of diverse origin, date The production of new texts based on the primi- and purpose, this version narrates Andrew’s pere- tive Acts of Andrew gained a new impulse during grinations first from Achaia to the Myrmidons, then the eighth and ninth centuries, a period in which through Amasia, Nicomedia, and Byzantium toward Andrew’s figure acquired an almost political char- Thrace and Macedonia in order to finally arrive in acter. In its rivalry with the West, Byzantium Patras, the city in which the apostle’s martyrdom claimed the authority of the apostle as founder of takes place. However, these reconstructions not the Oriental Church with a view to counteracting only provide a tentative and poor sketch of an al- the authority of Simon Peter, the legendary founder leged primitive account, but are also apt, due to the of the Christian community of Rome. According to amalgamation of segments of various provenances, an old legend, Andrew’s relics had been brought to foil the study of the character, thought, and to Constantinople during the fourth century, while meaning of Acts of Andrew (Roig Lanzillotta 2007a, according to a new one, Andrew had visited the city see particularly pp. 28–34). during his lifetime and ordained Stachys as a bishop. Acts of Andrew’s Fragment in the Vatican Manu- In this way Byzantium ensured a continuity from script. In order to obtain a sound analysis of these 36 ANDREW,ACTS OF

aspects we need to find a better textual basis. second half of this narrative section brings a sudden According to a majority of scholars, Acts of Andrew’s turn in the action: Aegeates’ remembering the fragment in codex Vaticanus graecus 808 (V) is matter puts an end to the brethren’s temporary likely to preserve Acts of Andrew as it was originally. relief. Becoming furious, the proconsul leaves the There are six other documents that include a court and rushes back to the praetorium, where he version of the section preserved by this fragment speaks to his wife. The silent Maximilla listens to (Laudatio, Narratio, S/H, Arm and Conversante) Aegeates’ ultimatum: if she agrees to resume their and a comparative analysis shows that V retains former conjugal life he will free Andrew; if she re- the most complete account (Roig Lanzillotta fuses, he will be punished. Troubled by this new turn 2007a, see particularly pp. 53–100). Given that V is of events, Maximilla hurries to the prison to relate likely to present the most primitive version, this her husband’s proposition to the apostle. document should be the starting point for an ana- In his lengthy speech to Maximilla (5–9), Andrew lysis of the Acts of Andrew. first encourages her not to listen to Aegeates’ pro- Plot of the Fragment. Andrew travels to Patras position. She must ignore the threat to the apostle, (Achaia) in order to announce the Gospel. Part of his since accepting his suffering is the only way to message is that Christians should live a spiritual life achieve her complete liberation from Aegeates. An- detached from the influence of both the body and drew then analyzes the consequences of both a externals. Maximilla, wife of the proconsul Aegeates, negative and a positive answer to her husband. pays heed to his message and suspends all marital As to the former, the apostle introduces an interest- relations with her husband. As a result, Aegeates ing reinterpretation of the Paradise scene, notably first imprisons the apostle and finally sentences of the reasons for the first couple’s “error,” in him to death. which Maximilla and Andrew represent the exact The fragment mainly consists of Andrew’sfour opposites of Eve and Adam. Thanks to the aware- speeches to the brethren, Maximilla, Aegeates’ ness that Maximilla has gained and her realization brother Stratocles, and once again to the brethren. that she belongs to the realm above, they both, The first incomplete speech (1; chapters are num- as representatives of spiritual humankind, can cor- bered according to Roig Lanzillotta 2007a) takes rect the first couple’sdeficiency. The next section place in the prison at a meeting between Andrew of Andrew’s speech (6) describes the results of such and his followers, which establishes the conceptual a correction and introduces the praise of a generic framework of the whole fragment. The apostle de- “nature that saves itself ”: once humankind ascends scribes the superiority of the community and its to its original nature it will see the Ungenerated members and how they belong to the higher realm (God). of the Good, of justice, and of light; they are akin to After some transitional lines (7), the subsequent the transcendent realm and this relationship provides section considers the consequences of Maximilla them with complete insight into earthly matters. agreeing to her husband’s terms (8). According to The subsequent narrative section (2–4) intro- Andrew, Maximilla’s agreement will have negative duces all of the personae (except Stratocles) of our effects for him as well. If she dismisses her hus- fragment: Andrew, Aegeates, Maximilla, her cham- band’s threat, however, the apostle will be released bermaid Iphidama, and the brethren. The first half from his prison (implicitly, also his body) and of this section describes the optimism of the fol- although the proconsul will think he is punishing lowers and their reunion in prison during the days him he will actually be liberating him. Hence, An- that Aegeates seems to have forgotten Andrew’s drew concludes, his own perfection depends on the case. This joy, however, is not abiding. Consistent “clear sight” of Maximilla’s intellect (9). with the tone of the first incomplete speech, which Andrew’s speech to Stratocles (10–13), the only denies any stability in the realm of change, the discourse in pseudo-dialogue form, deals with the ANDREW,ACTS OF 37 human soul, its rational and irrational parts, and realm. As a result, even if presenting a strong dua- includes a short answer from the addressee. Realiz- listic worldview, Acts of Andrew’s thought is, in the ing that Stratocles is crying, Andrew asks him the last analysis, monistic, since everything derives from reason for his grief, stating that if the apostle’s an original unity of being as a result from a process words have reached the rational or “thinking part” of devolution. Acts of Andrew’s main focus is not on of his soul, Stratocles’ suffering is inexcusable, while cosmology, but rather on anthropology. In fact, the if they have not, his soul’s irrational part might have following three speeches depict both humanity’s taken control of the soul’s conglomerate. Stratocles’ devolution from its origin and the possible return answer (12)affirms that Andrew’s words have to its transcendent source. reached his soul. He knows that Andrew’s departure The speeches to Maximilla, Stratocles, and the is a positive event and states that if he cries it is second speech to the brethren reveal the background simply because he will not be able to complete the of a tripartite anthropology that distinguishes three process of his education. An agricultural metaphor elements in the human being: intellect, soul, and depicts the future lack that Stratocles is already body. Each of these speeches illustrate the involve- feeling: his soul being the ground and Andrew’s ment of one of these three elements in prolonging words the seeds, both requiring the sower’s care to human exile in the physical world: discursive think- grow and develop properly. Andrew, satisfied with ing (intellect), immoderate affections (soul), and a this answer, changes the subject and announces combination of sensorial perception and representa- that the next day he will be crucified (13). tion (body) keep humanity attached to the world of After a short narrative section (14), Maximilla nature. However, when conveniently reorganized by returns to the praetorium and announces her refu- means of Andrew’s words, these spheres may also sal to Aegeates. The proconsul decides to have An- provide for the beginning of humanity’s liberation. drew crucified. After her husband leaves, Maximilla This takes place by means of a rational reorganiza- and Iphidama return to the prison, where they meet tion of the three domains, since it allows individuals a group of Andrew’s followers. to control the distortions proper to them with a view Andrew’s last speech to the brethren (15–18) to retracing the successive steps of devolution and to affirms that he was sent by the LORD to remind every- recovering, at the end of this process, their original one “akin to the words” that they were wasting their intellectual condition. time among ephemeral evils. He encourages people Until the moment Andrew intervenes, the intellect to flee from an unstable reality and praises those that remains unconscious of its present state of degrada- “have become listeners to his words,” by means of tion and unaware of its pristine condition. The apos- which they achieved insight into their own nature. tle’s words, however, awake the intellect from its He then advises them to build on the foundation laid sluggishness and, as a result, individuals for the for them. Finally, Andrew warns them not to be first time reject the delusion of the external world struck by his death due to the violence of an evil of matter in order to turn inward. This opens the path man: the devil arms his children against those who to a process of self-knowledge at the end of which have rejected his false friendship. His martyrdom is human beings, conscious both of their origin and not only necessary but also expected as the final current degraded state, take control of their being release from his last ties to the world. At this point and begin the gradual deconstruction of the accre- our text ends abruptly, in the middle of a sentence. tions gained during its devolution. Message of the Fragment. Even if frequently Provenance of Acts of Andrew’s Thought. In spite neglected by commentators, Andrew’s first dis- of the multifarious philosophical influences detected course in V occupies a central role in the message in Acts of Andrew by previous scholarship, when of fragment, as it asserts that the blessed race has its focusing on V exclusively we obtain a much more origin and final destination in the transcendent consistent view. The Acts of Andrew reveals the 38 ANDREW,ACTS OF

backdrop of Middle Platonism, and more specifically dormant condition under the influence of both soul of those Middle Platonists who explained Plato and body, and the consequent need of being awa- by means of Aristotle. This can be clearly seen in kened. So too, Andrew’s role as a redeemer who various aspects of our text. As far as cosmology is reminds the blessed race of its true nature and awakes concerned, Acts of Andrew’s view of the universe the intellect from its lethargy; also the strong cosmo- presents a clear tripartite conception of being; in logical dualism that governs the view of the world what regards theology, the idea of God shows the contrasting the divine region of light to that of the combination of Plato’s One and the Aristotelian lower, material darkness. Given Acts of Andrew’sclose unmoved Mover. The tripartite anthropology of the proximity to the Gnostic world-view, it is plausible Acts is more specifically Aristotelian, however: it that the distinctive philosophical elements sketched clearly elevates the status of the intellect, which is above were already part of the religious thought of the conceived of as the only immortal element in man, community the author belonged to. and contrasts it to the soul-body complex. Also Date and Place of Composition. Acts of Andrew is distinctively Aristotelian is Acts of Andrew’s episte- usually dated to the second or third century, but the mology. On the one hand, distortion proceeds not conceptual analysis of its thought makes a date in from sensory perception, which is always true, the second half of the second century preferable. Acts but from perceptual representation. On the other, of Andrew’s close contacts with the Gospel of Truth we see the typical epistemic tripartition that discri- further support this dating. However, the Acts of minates the intellect’s direct apprehension both Andrew’s almost literal echo of Achilles Tatius’s Leu- from discursive thinking and from sense perception. cippe and Cleitophon (5.27.1), customarily dated circa With regard to ethics, we observe again the Platonic- 170 C.E., in V (55–56), seems to provide us with a more Peripatetic backdrop, since there is an evident precise terminus a quo. The author clearly knew this emphasis on virtue as a mean between excess and text: not only are both passages very close to one deficiency. another; the Acts of Andrew also slightly transforms The Acts of Andrew is no philosophical text how- Achilles Tatius’s passage in order to adapt it to the ever. In fact the philosophical aspects mentioned more pious relationship between Maximilla and above are also frequent in the Gnostic world of Andrew. As for the terminus ante quem, Eusebius’s ideas. Besides, gnosis is a fundamental notion in our History (fourth century) includes the first mention of text: while ignorance explains the current human the Acts. As regards Acts of Andrew’s place of origin, state of degradation, knowledge is the antidote that scholars have proposed three possible locations: may help humans to regain their pristine condition. Alexandria, Achaia, and Asia Minor or Bithynia. In Humanity’s exile in immanence is explained as being our opinion, however, the textual evidence simply due to a process of devolution that follows three does not allow a definitive answer. causally related stages (intellect, soul, and physis or body), which regularly appears in Gnostic cosmogo- [See also Acts and Apocrypha, subentry New Testament.]

nical myths. Also, in Acts of Andrew matter results BIBLIOGRAPHY from a substantialization of affections. Something Blumenthal, M. Formen und Motive in den apokryphen similar is transmitted by the Valentinian Gospel of Apostelgeschichten. Leipzig: Hinrichs, 1933. Truth. Another essentially gnosticizing idea is the Bonnet, M. “Acta Andreae apostoli cum laudatione con- metaphor of dispersal and reunion that describes text.” Annalecta Bollandiana 13 (1894): 309–352. 1 the intellect’s current state and the recovery of its Bonnet, M. Acta apostolorum apocrypha,II/. Leipzig: Mendelssohn, 1898. primal unity: the divine elements that appear scat- Bonnet, M. “Martyrium sancti apostoli Andreae.” tered in the world of nature need to be gathered Annalecta Bollandiana 13 (1894): 353–372. together. Other known gnosticizing views are the Bonnet, M. “Passio sancti Andreae apostolic.” Annalecta conception of the human intellect as divine, its Bollandiana 13 (1894): 373–378. APOCALYPSES 39

Bremmer, J. N., ed. The Apocryphal Acts of Andrew. M. Labahn and L. J. Lietaert Peerbolte. London and Leuven: Peeters, 2000. New York: T&T Clark, 2006. Calzolari, V. “La version arménienne du Martyre Roig Lanzillotta, L. “Devolution and Recollection, Defi- d’André.” In The Apocryphal Acts of Andrew, edited ciency and Perfection: Human Degradation and the by J. N. Bremmer, pp. 149–185. Leuven: Peeters, 2000. Recovery of the Primal Condition According to Some Detorakis, T. “Тò άνέκδοτο μαρτύριο το^ άποστόλου ‘Αν- Early Christian Texts.” In The Wisdom of Egypt: Jewish, δρέα.” Second International Congress of Peloponnesian Early Christian, and Gnostic Essays in Honour of Ger- Studies I (Athens, 1981–1982): 325–352. ard P. Luttikhuizen, edited by A. Hilhorst and G. H. van Dressel, A. “Epiphanii monachi et presbyteri de vita et Kooten, pp. 433–449. Leiden, Netherlands: Brill, 2005. actibusetmortesancti,etplanelaudandi,etprimivocati Roig Lanzillotta, L. “One Human Being, Three Early inter alios apostolos Andreae.” In Epiphanii monachi et Christian Anthropologies. An Assessment of AA’s presbyteri edita et inedita,pp.45–82.[=PG 120,col. Tenor on the Basis of its Anthropological Views.” 216–260]. Paris and Leipzig: Brockhaus and Avenarius, Vigiliae Christianae 61 (2007b): 1–30. 1843. Roig Lanzillotta, L. “Vaticanus Graecus 808 Revisited: Dvornik, F. The Idea of Apostolicity in Byzantium and the A Re-evaluation of the Oldest Fragment of Acta An- Legend of the Apostle Andrew. Cambridge, Mass.: dreae.” Scriptorium 56 (2001): 126–140. Harvard University Press, 1958. Schneemelcher, W. New Testament Apocrypha. Vol. 2, Elliott, J. K., The Apocryphal New Testament: A Collection Writings Related to the Apostles; Apocalypses and Re- of Apocryphal Christian Literature in an English Trans- lated Subjects. Translated by R. Mc L. Wilson. Cam- lation. Oxford: Oxford University Press, 1993. bridge, U.K.: Clarke; Louisville, Ky.: Westminster, John Flamion, J. Les Actes Apocryphes de l’apôtre André. Les Knox, 1991. Actes d’André et de Matthias, de Pierre et d’André et les Talbert, Ch. “Ancient Biography.” In The Anchor Bible textes apparentés. Leuven: Bureaux du Recueil, 1911. Dictionary, edited by David Noel Freedman, vol. 1, Hennecke, E. Neutestamentliche Apokryphen. 2d ed. pp. 745–749 New York: Doubleday, 1992. Tübingen: Mohr, 1924. Hennecke, E., and W. Schneemelcher. Neutestamentliche Lautaro Roig Lanzillotta Apokryphen. vol. 2, Apostolisches. Apokalypsen und Verwandtes. Tübingen: Mohr, 1964. “ ” Hornschuh, M. Andreasakten. In Apostolisches. Apoka- APOCALYPSES lypsen und Verwandtes, edited by E. Hennecke and W. Schneemelcher, pp. 270–296. Vol. 2 of Neutesta- The apocalypses constitute a distinctive genre of mentliche Apokryphen. Tübingen: Mohr, 1964. ancient Jewish and Christian revelatory literature. “ Liechtenhan, R. Die pseudepigraphische Litteratur der Almost all proposed definitions of the apocalypse Gnostiker.” Zeitschrift für die neutestamentliche Wis- include the following features: (1) Apocalypses pur- senschaft und die Kunde der älteren Kirche 3 (1902): 222–237, 286–299. port to describe a revelatory experience on the part MacDonald, D. R. Acts of Andrew and the Acts of Andrew of a human being. (2) The apocalypses expound and Matthias in the City of Cannibals. Atlanta: that revelatory experience in the form of a story that Scholars, 1990. includes information about the visionary and his Orbe, A. Cristología Gnóstica. Introducción a la soteriolo- experience. (3) The revelation requires assistance gía de los siglos II y III. Madrid: Editorial Católica, 1976. from a heavenly being, often an angel, who provides Piñero, A., and G. Del Cerro. Hechos apócrifos de los Após- toles.Vol.1, Hechos de Andrés, Juan y Pedro. Madrid: interpretation, guidance, or challenge to the vision- Biblioteca de Autores Cristianos, 2004.Seepp.107–235. ary. (4) The revelation discloses an alternative rea- Prieur, J. M. Acta Andreae. 2 vols. Turnhout: Brepols, 1989. lity, whether in the heavenly realms or a future Roig Lanzillotta, L. Acta Andreae Apocrypha: A New worldly state, that transcends the present phenom- fi Perspective on the Nature, Intention and Signi cance enal order. of the Primitive Text. Geneva: Cramer, 2007a. Several other features occur in many or most of Roig Lanzillotta, L. “Cannibals, Myrmidonians, Sino- peans or Jews? The Five Versions of The Acts Andrew the apocalypses. Almost all the apocalypses, includ- and Matthias (in the City of the Cannibals) and Their ing all Jewish examples, are pseudonymous; that is, Source(s).” In Wonders Never Cease, edited by they attribute themselves to a prominent hero of DIRECTORY OF CONTRIBUTORS

Reinhard Achenbach Nancy R. Bowen Evangelisch-Theologische Fakultät, Earlham School of Religion Westfälische Wilhelms-Universität Münster, Ezekiel Germany Numbers James E. Bowley Department of Religious Studies, Millsaps College James K. Aitken Bible Faculty of Divinity, University of Cambridge, United Kingdom Brennan W. Breed Text Criticism: Apocrypha Graduate Division of Religion, Emory University Job Richard S. Ascough Queen’s School of Religion, Kingston, Linda McKinnish Bridges Ontario Wake Forest University School of Divinity Philippians 1 Thessalonians

Harold W. Attridge Ann Graham Brock Yale Divinity School Iliff School of Theology Hebrews Paul and Thecla, Acts of

Alan J. Avery-Peck Joshua Ezra Burns Department of Religious Studies, Department of Theology, Marquette College of the Holy Cross University Rabbinic Literature: Introduction Rabbinic Literature: New Testament

John R. Bartlett David B. Capes Trinity College, Dublin; Royal Irish Academy School of Theology, Houston Baptist 1 Maccabees University 1 Corinthians Ehud Ben Zvi University of Alberta Greg Carey Obadiah Lancaster Theological Seminary Apocalypses M. Eugene Boring Brite Divinity School, Texas Christian University, David M. Carr Emeritus Union Theological Seminary in New York 1 Peter Genesis

479 480 DIRECTORY OF CONTRIBUTORS

M. Daniel Carroll R. Lorenzo DiTommaso Biblical Studies Divison, Denver Seminary Department of Religion, Concordia University, Amos Montréal 2 Esdras Stephen B. Chapman Testaments Duke University Canon: Old Testament Thomas B. Dozeman United Theological Seminary James Hamilton Charlesworth Exodus Department of Biblical Studies, Princeton Theological Seminary Paul B. Duff Pesharim Department of Religion, George Washington University Randall D. Chesnutt Revelation Pepperdine University J. K. Elliott Wisdom of Solomon The University of Leeds, U.K. Lisa Cleath Apocrypha: New Testament Department of Near Eastern Languages and Cultures, Neil Elliott University of California, Los Angeles United Theological Seminary Manasseh, Prayer of Romans Mordechai Cogan John C. Endres, S.J. Department of Jewish History, Hebrew University of Jerusalem Jesuit School of Theology (in Berkeley), Santa Clara University 1 and 2 Kings Apocrypha: Old Testament Stephen L. Cook Tamara Cohn Eskenazi Virginia Theological Seminary Hebrew Union College—Jewish Institute of Religion Haggai Malachi Ezra and Nehemiah Zechariah C. A. Evans Stevan Davies Acadia Divinity College Department of Religious Studies, Canon: Overview Misericordia University J. Cheryl Exum Thomas, Gospel of Department of Biblical Studies, University of Marcello Del Verme Sheffield, U.K. Dipartimento di Discipline Storiche, Song of Solomon Università degli Studi di Napoli “Federico II” Benjamin Fiore S.J. Didache Campion College, University of Regina Katharine J. Dell 1 Timothy Faculty of Divinity, University of Cambridge, U.K. 2 Timothy Proverbs Titus

David A. deSilva Paul Foster Ashland Theological Seminary School of Divinity, University of Edinburgh Pseudepigrapha Philip, Gospel of DIRECTORY OF CONTRIBUTORS 481

Stephen Garfinkel Pamela E. Hedrick Department of Bible and Ancient Semitic Languages, Department of Religion and Philosophy, Jewish Theological Seminary High Point University Ecclesiastes John, Gospel According to

Stephen A. Geller Suzanne Watts Henderson The Jewish Theological Seminary Department of Philosophy and Religion, Psalms Queens University of Charlotte Mark, Gospel According to Deborah Gera Classics Department, Hebrew Jan Willem van Henten University of Jerusalem Faculty of Humanities, University of Amsterdam Judith 2 Maccabees

Matthew Goff John R. Huddlestun Department of Religion, Florida Department of Religious Studies, College of Charleston, State University South Carolina Baruch Nahum 1 Enoch Jeremiah, Letter of Clayton N. Jefford Saint Meinrad Seminary and School of Theology Rémi Gounelle Clement, Letters of Faculté de Théologie Protestante, Université de Strasbourg Isaac Kalimi Pilate, Acts of The Oriental Institute, The University of Chicago 1 and 2 Chronicles Rebecca S. Hancock Department of Near Eastern Languages and John S. Kloppenborg Civilizations, Harvard University Department for the Study of Religion, Canon: Hebrew Bible University of Toronto 1 2 and Samuel Gospels

C. Davis Hankins Ross S. Kraemer Graduate Division of Religion, Emory University Department of Religious Studies and Program in Judaic Job Studies, Brown University Joseph and Aseneth Angela Kim Harkins Department of Religious Studies, Fairfield University Larry J. Kreitzer Prayers and Hymns Regent’s Park College, University of Oxford Philemon Paul B. Harvey, Jr. Department of Classics and Ancient Nancy C. Lee Mediterranean Studies, Pennsylvania Department of Religious Studies, Elmhurst College State University Lamentations Vulgate and Other Ancient Latin Translations Mary Joan Winn Leith Christopher B. Hays Department of Religious Studies, Stonehill College Fuller Theological Seminary Esther and Additions to Esther Isaiah Ruth 482 DIRECTORY OF CONTRIBUTORS

Bernard M. Levinson Marvin Meyer Department of Classical and Near Eastern Studies, Department of Religious Studies, University of Minnesota; University of Minnesota Law Chapman University School Nag Hammadi Library Deuteronomy Gregory Mobley James M. Lindenberger Andover Newton Theological School Vancouver School of Theology, Judges Emeritus Letters Sharon Rose Moughtin-Mumby Diocese of Southwark, Church of England James R. Linville Hosea Department of Religious Studies, University of Lethbridge Carol A. Newsom Joel School of Theology and Graduate Division of Religion, Darian R. Lockett Emory University Department of Biblical and Theological Studies, Daniel and Additions to Daniel Talbot School of Theology, Biola University Stephen J. Patterson James Willamette University Harry O. Maier Luke, Gospel According to Vancouver School of Theology Ken M. Penner Shepherd of Hermas, The Department of Religious Studies, St. Francis Xavier Antti Marjanen University University of Helsinki Dead Sea Scrolls Mary, Gospel of Peter S. Perry Jens-Christian Maschmeier Lutheran School of Theology at Chicago Ruhr-Universität Bochum, Jude Germany 2 Peter 2 Corinthians Richard I. Pervo Christopher R. Matthews Saint Paul, Minnesota Boston College, School of Theology and Ministry Acts Acts of the Apostles Stanley E. Porter P. Kyle McCarter McMaster Divinity College Department of Near Eastern Studies, Canon: New Testament Johns Hopkins University Volker Rabens Text Criticism: Hebrew Bible Evangelisch-Theologische Fakultät, Lee Martin McDonald Ruhr-Universität Bochum, Acadia Divinity College, Acadia University, Emeritus Germany Lost Books Ephesians Martin McNamara Tessa Rajak Milltown Institute, Dublin, Emeritus Oriental Institute, University of Oxford Targumim 4 Maccabees DIRECTORY OF CONTRIBUTORS 483

John Riches Jeffrey Stackert Department of Theology and Religious Studies, The Divinity School, University of Chicago University of Glasgow, Emeritus Leviticus Galatians Loren T. Stuckenbruck Henry W. Morisada Rietz Biblical Studies Department, Princeton Theological Seminary Department of Religious Studies, Grinnell College Tobit Pesharim Marvin A. Sweeney Thomas A. Robinson Claremont School of Theology Department of Religious Studies, Zephaniah The University of Lethbridge Abraham Tal Ignatius, Letters of Department of Hebrew Culture, Tel Aviv University Lautaro Roig Lanzillotta Samaritan Pentateuch Faculty of Theology and Religious Studies, Zipora Talshir Rijksuniversiteit Groningen, Netherlands Department of Bible, Andrew, Acts of Ben-Gurion University of the Negev Bas ter Haar Romeny 1 Esdras Peshitta Institute and Institute for Religious Studies, Lieve M. Teugels Leiden University, Netherlands University of Amsterdam, Netherlands Peshitta and Other Syriac Versions Rabbinic Literature: Hebrew Bible and Jewish Scriptures James R. Royse Emanuel Tov Claremont School of Theology Department of Bible, Hebrew Text Criticism: New Testament University of Jerusalem Septuagint and Other Ancient Greek Translations Anders Runesson Department of Religious Studies, McMaster University David S. Vanderhooft Matthew, Gospel According to Department of Theology, Boston College Habakkuk Eileen M. Schuller Department of Religious Studies, McMaster University Jan G. van der Watt Psalm 151 Radboud University Nijmegen, Netherlands 1, 2, and 3 John Carolyn J. Sharp Gerrit J. van Steenbergen Yale Divinity School United Bible Societies; Stellenbosch University, Jeremiah South Africa Micah Translations, English Sarah Shectman Christian D. von Dehsen San Francisco Theological Seminary Religion Department, Carthage College Joshua: Reception History 2 Thessalonians Yvonne Sherwood Charles A. Wanamaker Department of Theology and Religious Studies, Department of Religious Studies, School of Critical Studies, University of Glasgow University of Cape Town Jonah 3 Maccabees 484 DIRECTORY OF CONTRIBUTORS

Nili Wazana Benjamin G. Wright III Department of Bible, Hebrew University of Jerusalem Department of Religion Studies, Joshua Lehigh University Sirach Cana Werman The Deichmann Program for Jewish and Christian Magnus Zetterholm Literature of the Hellenistic-Roman Era, Department of Centre for Theology and Religious Studies, Lund Bible, Archaeology and Ancient Near Eastern Studies, University, Sweden Ben-Gurion University of the Negev Colossians Jubilees Paul, Letters of