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By Anne S. Kreps a Dissertation Submitted in Partial Fulfillment of The THE CRUCIFIED BOOK, TEXTUAL AUTHORITY AND THE GOSPEL OF TRUTH by Anne S. Kreps A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Near Eastern Studies) in the University of Michigan 2013 Doctoral Committee: Assistant Professor Ellen Muehlberger, Chair Professor Gabriele Boccaccini Professor Daniel Boyarin, University of California, Berkeley Assistant Professor Rachel Neis © Anne Starr Kreps 2013 DEDICATION ϩⲙ︥ⲡⲣⲙⲉⲉⲩⲉ Fr. David W. Johnson, S.J., Ph.D. ii ACKNOWLEDGEMENTS I wish to offer my sincere gratitude to my dissertation committee for their contributions to this project. In particular, I would like to thank my chair, Ellen Muehlberger. I am fortunate that Ellen agreed to work with me immediately upon her arrival at Michigan. She has provid- ed a model of careful scholarship in the field of early Christian history, read multiple drafts of rough writing and offered rigorous critique of my work, all for which I am very grateful. From Ellen I have also learned much about composition, revision, and revision. Rachel Neis has also been a valuable source of wisdom and guidance throughout my graduate career. She has shown me how to read legal texts, pointed me towards many useful works of secondary scholarship and saved me from numerous errors with the rabbinic material. Gabriele Boccac- cini has built a vibrant academic community for the study of Judaism and Christianity in An- tiquity and suggested several essential studies for this project. Daniel Boyarin read carefully through every footnote of this dissertation. I am grateful for his close reading, insightful sug- gestions, and general advice, which has never been wrong. In addition to my committee members, I wish to thank several scholars who have in- fluenced my thinking and helped me develop the tools necessary to complete this project. Thomas McGraw inspired an early interest in this material and Elizabeth Meyers supervised some first attempts at working critically with ancient Greek. Yaron Eliav, Raymond Van Dam, and Arthur Verghoot helped me acquire essential language and research skills. Linda Gregerson and the 2010 cohort of Mellon fellows offered valuable feedback at the early iii stages of writing that influenced the direction of my dissertation. David Johnson was incredi- bly generous with his time and knowledge of Coptic. He read through several Nag Hammadi texts with me, including the Gospel of Truth—the translation here is based on notes from our translation together. He also suggested that I develop an early seminar paper into a larger project that became this dissertation. David passed away before I could thank him, so as a weak substitute, I am dedicating my dissertation to him. Several institutions funded this project and I am deeply grateful for their support. Rackham Graduate School and the department of Near Eastern Studies afforded me the privi- lege of pursuing a doctorate, financing coursework, conference travel, and dissertation re- search. The Jean and Samuel Frankel Center for Judaic Studies and the Michigan Center for Early Christian Studies sponsored several summers of research and language study. The Do- lores Zohrab Liebmann and Andrew W. Mellon foundations have generously supported this dissertation. A heartfelt thanks to the University of Michigan and University of California li- brarians for locating and copying countless books and articles needed for research. There are many people I would like to thank for helping me survive graduate school. The graduate students of the Near Eastern Studies department have formed a collegial com- munity for study and research—thanks in particular to Stephanie Bolz, Harold Evans, Jason Von Ehrenkrook, Sara Feldman, Isaac Oliver, James Waddell, Justin Winger, and Jason Zu- rawski. The Dissertation Support Group offered wisdom and friendship as we jumped through the fiery hoops of candidacy. Stephen DeBacker made sure my time in Ann Arbor was well done. In Santa Cruz, where I wrote the majority of this dissertation, Jon Bailiff and Susie Bright fed me, empathized with the challenges of creative work, and encouraged me to "finish my little paper." Kathy Craft and the other Energetix women provided early morning iv camaraderie on Santa Cruz's beaches and redwood trails and Samantha, Ted and Haydn helped celebrate incremental writing milestones. Finally, I thank my family for their support. Nancy Starr and Daniel Kreps taught me how to work hard and enjoy the written word. Emily Kreps has been incredibly supportive of my interests but has also made sure my life extended beyond the ancient world. My husband, Martin Weissman, exhibited saintly patience and benevolence during my graduate career. He also lent his sharp editorial eye and technological savvy to the final draft of the manuscript, which I could not have completed without his encouragement. Lastly, the venerable, now de- parted, Tiger the Second gently supervised many years of school and the early phases of dis- sertation writing, while Pertinax Polydactylis critiqued the final draft—helpfully napping and bathing on the pages requiring the most work. v TABLE OF CONTENTS Dedication ii Acknowledgements iii List of Abbeviations viii Introduction 1 Chapter One: An Ontology of Roman Books 14 I. What Would Plato Do? 14 II. Did Romans Like Books? 20 III. What is a Book? 27 IV. Author and Book 34 V. Reader and Book 40 VI. Testaments 46 Chapter Two: Is It Written? 52 I. A People of the Book? 52 II. God's Library 55 III. The Lying Pen of Scribes 58 IV. Torah—Abridged and Translated Editions 67 V. Torah—The Expanded Version 75 VI. Conclusions 86 Chapter Three: The Passion of the Book 89 I. The Spermatic Word 89 II. The Joyful Gospel 92 III. The Crucified Book 101 IV. Writings of Truth 113 V. The Buried Book 122 VI. The Living Book 129 vi Chapter Four: Canon Formation and the Heresiologists 131 I. Towards a Written Gospel 131 II. The Limits of Heresiography 135 III. Creating Unity and Managing Diversity 143 IV. Gospels of the Heart 151 V. Written Paradosis 159 VI. Holy Books and Holy People 170 Chapter Five: Rabbis who Published and Perished 173 I. Books of the Heart and Books of the Mouth 173 II. Torah Scrolls Defile the Hands 177 III. This One Observed What is Written in That One 185 IV. The Parchment Burns but Writing Flies in the Air 190 V. Gospel of the Heart and Torah of the Mouth 205 Conclusion 210 Bibliography 215 vii LIST OF ABBEVIATIONS Ancient Sources 1 En 1 Enoch Abr. Philo, De Abrahamo Ab urb. Livy, Ad urbe condita Adv. haer. Irenaeus, Adversus haereses Adv. Mc. Tertullian, Adversus Marcionem Adv. Val. Tertullian, Adversus Valentinianos Adv. Prax. Tertullian Adversus Praxeam A.J. Josephus, Antiquitates Judaicae Ann. Tacitus, Annales Ant. rom. Dionysius, Antiquitates romanae Ap. Jas. Apocryphon of James Aug. Suetonius, Divus Augustus AZ Avodah Zara Ber Berakhot B.J. Josephus, Bellum Judaicum BB Bava Batra BM Bava Metzia BQ Bava Qamma BT Babylonian Talmud Cher. De Cherubim Chron 1 or 2 Chronicles CD Damascus Document Comm. Jn Origen, Commentary on the Gospel of John Contempl. Philo, De vita contemplativa Col Colossians Cor 1 or 2 Corinthians D. Justinian, Digest Dial. Justin Martyr, Dialogus cum Tryphone Dan Daniel Decal. Philo, De decalogo viii Deut Deuteronomy Diss. Epictetus, Dissertationes Div. inst. Lactantius, Divinae institutiones Ep. Pliny, Epistulae Eph. Ignatius, Letter to the Ephesians Epi. Martial, Epigrammata Epist. Horace, Epistularum Eruv 'Eruvin Exod Exodus Gen Genesis GenR Genesis Rabbah Git Gittin Gos. Truth Gospel of Truth HE Historia ecclesiae Hist.Aug. Historia Augusta Hist. rom. Cassius Dio, Historia romana Ind. Lucian, Adversus indoctum et libros multos ementem Is. Os. Plutarch, De Iside et Osiride Isa Isaiah Jer Jeremiah Jn John Jos. Asen. Joseph and Asenth Jub Jubilees Kel Kelim Kgs 1 or 2 Kings L.A.E. Life of Adam and Eve LamR Lamentations Rabbah Leg. Philo, Legum allegoriae Legat. Philo, De legatione ad Gaium Let. Aris. Letter of Aristeas LevR Leviticus Rabbah Lib.Prop. Galen, De libris propriis Lk Luke M Mishnah Meg Megillah Men Menahot Mos. Philo, De vita Moses ix MQ Mo'ed Qatan Noct. att. Aulus Gellius, Noctes Atticae Nat. Pliny the Elder, Naturalis historia Neh Nehemiah Num. Plutarch, Numa Opif. Philo, De opificio mundi Pan. Epiphanius, Panarion Phil. Ignatius, Letter to the Philadelphians Princ. Origen, De principiis Prob. Philo, Quod omnis probus liber sit Qid Qiddushin Ref. Hippolytus, Refutatio omnium haeresium Sam 1 or 2 Samuel Sanh Sanhedrin Shab Shabbat Sent. Paulus, Sententiae SifreDeut Sifre Deuteronomy Sir Sirach Smryn. Ignatius, Letter to the Smyrnaeans Spec. Philo, De specialibus legibus Strom. Clement, Stromateis T Tosefta T. Abr. Testament of Abraham Taan Ta'anit Tem Temurot Trall. Ignatius, Letter to the Trallians tranqu. Seneca, De tranquillitate animi Tib. Suetonius, Tiberius Virt. Philo, De virtutibis Vit. Virg. Suetonius-Donatus, Vita Virgilii Yad Yadaim Zech Zecheriah x Modern Sources AnBoll Analecta Bollandiana CBQ Catholic Biblical Quarterly CQ Classical Quarterly CSEL Corpus Scriptorum Ecclesiasticorum Latinorum GCS Griechische christliche Schriftsteller GRBS Greek, Roman, and Byzantine Studies HSCP Harvard Studies in Classical Philology HTR Harvard Theological Review JAAR Journal of the American Academy of Religion JBL Journal of Biblical Literature JECS Journal of Early Christian Studies JR Journal of Religion JSJ Journal for the Study of Judaism in the Persian, Hellenistic, and Roman Periods JSOT Journal for the Study of the Old Testament JSP Journal for the Study of the Pseudepigrapha JTS Journal of Theological Studies LCL Loeb Classical Library MEFRA Mélanges de l'Ecole française de Rome MTSR Method and Theory in the Study of Religion NRSV New Revised Standard Version NT Novum Testamentum NTS New Testament Studies OTP Old Testament Pseudepigrapha PAAJR Proceedings of the American Academy for Jewish Research PRS Perspectives on Religious Studies SC Sources chrétiennes SecCen Second Century SPh Studies in Philology SPhilo Studia Philonica Annual VC Vigiliae Christianae xi INTRODUCTION In his polemic Against Marcion, Tertullian posed the following question: "I say that my gospel is the true one; Marcion that his is.
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