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The Christianisation of Lycaonia Until AD 451

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The Christianisation of Lycaonia Until AD 451 Please provide footnote text CHAPTER 1 Introduction: The Christianisation of Lycaonia until AD 451 1.1 Research on the Christianisation of Lycaonia and Adjacent Areas 1.1.1 The Beginnings: Ramsay, Harnack, Schultze, and Calder Sir William M. Ramsay wrote in 1908: “The country of Lycaonia has furnished the largest body of early Christian inscriptions, with the exception of the Catacombs in Rome. At some time it is proposed to publish the whole col- lection, amounting to many hundreds, mostly unpublished; but the number known increases so much every year that it is premature to attempt to do so at the present.”1 After more than a century, since the online and printed publication of the most recent eleventh volume of Monumenta Asiae Minoris Antiqua,2 the inscriptions of Lycaonia have been published in full. In his essay “The Church of Lycaonia in the Fourth Century”, Ramsay selected a number of the most typical inscriptions “to exhibit their value as evidence for the development of Christianity in its earliest Anatolian seat, to describe the problems which they raise, and to suggest a partial solution of some of these problems.”3 Ramsay opted for a local approach to focus on the individual in- scriptions, comparing the style of similar monuments and the symbols used in them. He focussed mainly on the offices – on bishops, presbyters, and deacons­ – comparing the epigraphic terminology with the literary tradition. Using this approach, Ramsay succeeded in making his crucial observations available to a wider public. Nevertheless, his study on the church in Lycaonia in the 4th cen- tury is essentially an extended annotation of exemplary inscriptions, trying to establish a chronology comparatively. But funerary inscriptions in particular are monuments referring to individuals and their families, people living at a specific location; therefore in the present book a regional approach is followed. As far as possible, all Christian monuments of a specific location are presented together in the surveys in chapter 4. In the summaries, general tendencies are 1 Ramsay, “Church of Lycaonia”, 331. 2 Cf. Thonemann, MAMA xi: Monuments from Phrygia and Lykaonia (2012) (http://mama.csad .ox.ac.uk/). For the other volumes including inscriptions from Lycaonia, see n. 16 below. 3 Ramsay, “Church of Lycaonia”, 331. © koninklijke brill nv, leiden, ���8 | doi ��.��63/978900435�5�0_00� 2 1 Introduction highlighted. In chapters 5 and 6, those topics that either recurred frequently or were quite extraordinary are discussed. But this book does not draw on the tradition of Ramsay only. It takes up a central aspect of Adolf von Harnack’s magisterial work, Die Mission und Ausbreitung des Christentums. In 1924 Harnack published the final edition of his work. It is important to note that its two volumes include four books. Books 1 to 3 in the first volume deal with “Einleitung und Grundlegung”, “Die Missionspredigt in Wort und Tat”, and “Die Missionare: Modalitäten und Gegenwirkung der Mission”. In chapters 6 and 7 of the present book, we shall touch on some of these issues, as far as the documents from Lycaonia permit. Important for us, however, is the second volume of Harnack’s work, which contains book 4, “Die Verbreitung der christlichen Religion”. In the third chapter of this book, he presents a survey in three phases: (1) places where Christian congregations are attested in the 1st century; (2) places where Christian congregations are attested up to the death of Marcus Aurelius in AD 180; and (3) places where Christian congregations are attested before the Council of Nicaea (AD 325). Here he also gives a short history of the expansion of the Christian religion in the individual provinces. Lycaonia (with Pisidia) is treated under the heading “Galatien, Phrygien und Pisidien mit Lycaonien”.4 This is only an inventory, with several references to the publications of Ramsay in the notes. Nevertheless, Harnack took a geographical approach, mapping the rise and expansion of early Christianity in the bishoprics of Pisidia and Lycaonia.5 In the preface to the second volume of his Altchristliche Städte und Landschaften (1926), Viktor Schultze quotes Ramsay: “Geography is the foun- dation of history.”6 As far as Lycaonia is concerned, he depends on the work of Ramsay and William M. Calder.7 Drawing on the Acts of the Apostles, the Acts of Paul and Thecla, Justin, and the Historia ecclesiastica of Eusebius, he treats Iconium as a metropolis with subordinate communities of Lystra, Mistea, Amblada, Vasada, Umanada, Ilistra, Laranda, Derbe, Barata, Hyde, Isauropolis, Korna, Savatra, Perta, Glauma, and Pyrgus in a separate section.8 Following 4 Harnack, Mission und Ausbreitung, 2.773–776 (9D). 5 This approach was not followed by Harnack’s successor in Berlin, Hans Lietzmann. His mag- isterial Geschichte der Alten Kirche, 2.109–205, focusses on general theological matters and Montanism in Asia Minor. 6 Schultze, Altchristliche Städte, 2/2, pt. III. 7 See Ramsay, “Church of Lycaonia”; Calder, “Anatolian Heresies”. 8 Schultze, Altchristliche Städte, 2/2.328–349. For the localisation of ancient places in Lycaonia and surrounding areas cf. map 1 in chap. 2 below..
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