Abstract In antiquity, Greek manuscripts underwent a shift toward segmented, non-linear reading, with chapter systems becoming a popular tool. While most New Testament texts quickly adopted chapter systems, Revelation was an exception, reflecting its ambiguous canonical status. This article argues that frequent use of a text, which necessitates segmentation, correlates with its canonicity due to its role in liturgy and pedagogical settings. Revelation’s lack of a chapter system materially signaled its non-canonical perception, as it appeared different from other New Testament texts. In the seventh century CE, Andrew of Caesarea addressed this issue by dividing Revelation into 24 logoi and 72 kephalaia. This segmentation technology not only facilitated its pedagogical use but also made Revelation visually and materially resemble canonical New Testament texts, reinforcing its place in the canon. Thus, Andrew’s chapter system was more than a mundane attempt to divide the text, it was a textual – canonical revolution.

Abstract Christians in Philomelium played a crucial role in the formation of the Martyrdom of Polycarp. A survey of hitherto unexplored material and literary data indicates that Philomelium was a prominent Hellenistic-era settlement and Roman conventus city located on the main transanatolian route of communication. This historical picture problematizes previous depictions of Philomelium as an insignificant city and has ramifications for the compositional background of MPol. Based on Philomelium’s stature and connectivity, I propose that Christians in the city received an initial version of Polycarp’s martyrdom because of and through their pre-existing connections with Christians in Smyrna. Interactions between the cities have implications for our understanding of network connectivity among early Christian groups.

Abstract Chapters 159–70 of the Acts of Thomas (ATh) – the so-called “Martyrdom” – are broadly agreed to have originally been independent, and only later appended to the end of the ATh to provide the story with a proper martyr’s ending. However, this article suggests that previous scholarship only establishes that the “Martyrdom” had a separate author to the rest of the ATh. An argument has yet to be made demonstrating that the author of the “Martyrdom” did not intend it to be immediately attached to the ATh. I argue that the “Martyrdom” contains a subplot that completely contradicts the ATh through a comparative analysis of the respective narratives of the “Martyrdom” and the preceding chapters of the ATh. This article thus demonstrates that the “Martyrdom” was not simply separately authored, but also was not intended to be read with the ATh and originally circulated as an independent tradition.

Abstract In Chapter Two of Clement of Alexandria’s exhortatory Protrepticus the Christian author labels the Hellenistic poet Callimachus “the Cretan (ὁ Κρής).” Clement suggests this well-known figure hails from the island of Crete, despite an ancient consensus that Callimachus was born in Cyrene. What appears to be a simple error on Clement’s part is in fact a clever device aimed at bringing his reader into his intellectual approach to the Christian faith. This article explores why Clement mislabels Callimachus as “the Cretan” and how this term – delivered with an accusatory tone – adds layers of textual complexity to his simple exhortation, inviting the audience into Clement’s argument itself.