In the Great City of the Ephesians: Contestations over Apostolic Memory and Ecclesial Power in the Acts of Timothy

Abstract

In its description of Timothy's home city of Lystra, text describes it as capital of province of Lycaonia (v. 3). Since Lystra was not granted this status until after 370 C.E., text must have been produced after this date.13 Further, additions made to v. 14 in some of Greek manuscripts mention removal of Timothy's remains to Constantinople, which occurred during reign of Constantius in 356 C.E. (Jerome, Chron. 2.195).14 Usener and Delehaye argue that it was this event that created an interest in Timothy's history at Ephesus that eventually gave rise to Acts Tim,15 and I am inclined to agree with this assessment. Because of this, Council of Nicaea (325) affirmed Ephesus's primacy in Asia Minor among other ecclesiastical sees in Canon Six.28 Alongside Rome, Antioch, and (now) Alexandria, other churches with these privileges would have included Caesarea in Cappadocia for Pontus, Heraclea for Thrace, and Ephesus for Asia proconsularis29 As metropolitan of Asia, Ephesus exercised control over the diocese of two Asias, Caria, Lycia, Lydia, two Pamphylias, two Phrygias, Hellespont, and Bithynia. [...]while Timothy's association with city goes back several centuries, there is no tradition at this period that suggests that there was a church complex connected to his burial site.63 Third, while there was no church that housed Timothy's remains, Acts Tim claims that after his martyrdom, Timothy's body was laid to rest on Mt. [...]though John's role as bishop in Ephesus is given little attention, Acts Tim does relate a story during his initial visit in which John is credited with writing all four of canonical gospels.