Andrew, Apostle, Saint

ANDREW, Apostle, Saint. - 1. LIFE. - Son of Jonah and brother of Simon Peter, born at Bethsaida. He practiced the trade of fisherman at Capernaum (John 1:44; Mark 1:29). We do not know whether he was married. With John the apostle he was a disciple of the Baptist. When the latter pointed out Jesus as the "Lamb of God," A. followed Jesus to his dwelling and remained there a day; having believed in his messiahship, he brought Peter to him (John 1:35-42). The Byzantine liturgy calls A. πρωτόκλητος, "first called."

After the miraculous catch of fish he was called to the apostolate and followed the fortunes of the apostolic college (Matt. 4:18-20; Mark 1:16; Luke 9:1-11). In the catalogues of the apostles he is always named in the first group of four; in second place by Matt. and Luke, in fourth by Mark and Acts. In the Gospel narrative, A. appears explicitly three times. At the first multiplication of the loaves, he points out to Jesus a boy whose five barley loaves and two fish were insufficient to feed the multitude (John 6:8 ff.). Before the eschatological discourse he questions Jesus about the end of the world (Mark 13:3). Philip, asked by some Gentiles to present them to Jesus, turns to A., and both present the petition to Jesus (John 12:22). Since he twice appears linked to Philip of Bethsaida, one may suppose that he was his preferred companion. After the mention in Acts 1:13, among the apostles in the upper room after the Ascension, A. no longer appears in the writings of the New Testament.

The field of his apostolate is said to have been vast and varied; traditions going back to the 2nd and 3rd centuries assign to him Scythia, the regions of the Euxine Pontus, Cappadocia, Galatia, Bithynia, Thrace, Macedonia, Epirus, Greece (Thessaly, Achaia). Cf. Eusebius, Hist. Eccl., III, 1: PL 20, 216; St. Jerome, Epist. 59 to Marcella: PL 22, 589; Theodoret, In Ps. 116: PG 80, 1805; Nicephorus, Hist. Eccl., II, 39: PG 145, 860 ff. The Acts and the Martyrium of St. A. (PG 2, 1189-1248) narrate his crucifixion at Patras on a decussate cross, under the proconsul Aegeas. His relics were transferred to Constantinople under Constantius (356), and in the 13th century to Amalfi; the head to the basilica of St. Peter in the Vatican (1462). In the fragment of Muratori (lines 10-15), A. is named as the promoter of the composition of the Gospel of John. Feast on November 30.

The title πρωτόκλητος served the Byzantines as a pretext for denying the primacy of Rome: they claimed that St. A. had appointed a disciple of his, Stachys, bishop of the territory of Byzantium.

Bonaventura Mariani

2. ICONOGRAPHY

A. carries as a generic attribute a book, symbol of the apostolate, and, from the end of the 12th century, a cross, which recalls his martyrdom. While the Italian quattrocentists still assign to A. a portable Latin cross, beyond the Alps it was replaced by another of X shape, which in the wooden statue by Veit Stoss (Nuremberg, St. Sebaldus) and in the bronze one by Peter Vischer (ibid.) reaches the dimensions of the figures. Among the scenes of the life of A., the multiplication of the loaves appears for the first time in early Christian sarcophagi, the call to the apostolate in Byzantine-style mosaics and miniatures, the fastening to the oblique cross in a troparion of the 10th century. Monumental cycles of the legend are due to Roman Baroque painting, that is, to the frescoes of G. Reni and Domenichino in S. Gregorio al Celio and to those of Domenichino and M. Preti in S. Andrea della Valle.

Kurt Rahe

3. ARCHAEOLOGY

With the translation of the relics of the apostle A. from Patras to Constantinople in the year 356 his veneration spread. Paulinus of Nola, narrating the episode, attributes it to Constantine rather than to Constantius (Carm. 19, v. 321); he then obtains relics of the saint for the churches of Fondi and Nola (Epist. 32, 17; Carm. 27, v. 403-29).

At Milan, in the time of St. Ambrose, relics of St. A. are placed in the basilica ad portam Romanam, consecrated on May 9; the Martyr. Hieronymianum recalls this date de ingressu reliquiarum, together with another feast on November 27, for relics of St. A. and of other martyrs in a basilica not indicated.

At Brescia the bishop Gaudentius (d. 410) founded a basilica in honor of the saints whose relics he had collected, and, immediately after the Baptist, he counts A. quem priorem Christus apostolorum scribitur eligisse (PL 20, 961).

At Concordia an unknown bishop built a basilica in which he placed emerita sanctorum apostolorum, and among these is A. (P. Paschini, Note sull'origine della Chiesa di Concordia in Memorie Storiche Forogiuliesi, 7 [1911] pp. 9-24).

At Aquileia the Martyr. Hieronymianum recalls on September 3 the dedicatio et ingressio reliquiarum sanctorum A. apostoli, Lucae, Johannis, Euphemiae (P. Paschini, A proposito dei martiri Aquileiesi, in Aquileia nostra, 4 [1933], p. 9).

At the same time St. Victricius, bishop of Rouen, places in his cathedral also relics of St. A. (De laude sanctorum: PL 20, 448). Later, a church in honor of St. A. in Arvernis or Civitas Arverna (Clermont-Ferrand) will be recalled by Gregory of Tours (Hist. Franc., 4, 31).

The mutilated Gothic calendar of Thrace, dated to the 5th century, indicates on November 29, a date that later became traditional, the feast of St. A. (H. Achelis, Der Älteste deutsche Kalender, in Zeitschrift für neutestamentliche Wissenschaft, 1 [1900], pp. 308-35).

In Rome the first church in honor of St. A. was erected in the palace formerly of Junius Bassus on the Esquiline, through the work of the Goth Flavius Valila and dedicated by Pope Simplicius (468-83); it is indicated as iuxta sanctam Mariam or iuxta Praesepe or cata Barbara Patricia (R. Krautheimer, Corpus basilicarum christianarum Romae, Vatican City 1937, pp. 64-65). A second church was adapted by Pope Symmachus (498-514) in the more easterly of the two rotundas built south of the Vatican basilica for imperial burials (Liber Pontificalis, I, ed. Duchesne, Paris 1886, p. 261).

But over the other cities Ravenna predominates for the veneration of the apostle A., especially in the period of Theodoric, who erected the church of S. A. dei Goti; its surviving capitals preserve the monogram of Theodoric (C. Ricci, Monumenti veneziani nella Piazza di Ravenna, in Rivista d'Arte, 3 [1905], p. 27). At the same time the bishop Peter II (494-519) erected the monastery or oratory of S. A., which took its name from the time when the bishop Maximian placed there relics of the apostle brought from Constantinople and destined for the new temple of S. A. Maggiore (G. Gerola, Il ripristino della cappella di S. A. nel palazzo vescovile di Ravenna, in Felix Ravenna, new series, 41 [1932], p. 745).

The ancient iconography of St. A. is a consequence of the diffusion of his relics and of his veneration. It is affirmed above all at Ravenna. Of all the Apostles, with the exception of the two princes Peter and Paul, St. A. is the only one to have in ancient Christian iconography a well-determined type, that is, "tousled gray" beard and hair. At Ravenna, more than in the dome of the baptistery of the Orthodox, his individual personality stands out in the mosaic medallion in the oratory of S. A., slightly earlier than the other medallion, also in mosaic, which is found in S. Vitale.

The same type returns at Rome in the medallion painted on the left wall of the presbytery of S. Maria Antiqua, from the time of John VII and which Wilpert attributes to the year 705 (Wilpert, Mosaiken, pl. 157).

More ancient in Rome, however, was the image of the apostle in the destroyed mosaic of the apse of his church on the Esquiline; a copy of it is found in a Windsor manuscript.

Nell'ipogeo Karmuz di Alessandria d'Egitto fi-

the apostle A. was depicted in the scene of the multiplication of the loaves. Perhaps from a sanctuary in Egypt comes the terracotta ampulla that on the outside has roughly scratched a bearded head with a volume and the inscription O AΓΙΟC ΑΝΑΡΕΑC ΑΠΟCΤΟΛΟC (E. Michon, Nouvelles ampoules à Eulogie, in Mémoires de la Société nationale des Antiquaires de France, 6th series, 8 [1899], pp. 316-18).

Another scene in which the apostle A. appears is that of his calling together with St. Peter. The oldest example known thus far is one of the mosaic panels in St. Martin in caelo aureo, today St. Apollinaris the New in Ravenna, composed precisely according to the Gospel narrative (Mt. 4:18-20). The same representation appears in one of the miniatures of the codex containing the homilies of St. Gregory of Nazianzus in the National Library of Paris (H. Omont, Fac-similés des miniatures des plus anciens manuscrits grecs de la Bibl. Nat., Paris 1902, pl. 30). Later it is also found in one of the ivory panels of the antependium of Salerno (Wilpert, Mosaiken, p. 786, fig. 353).

Enrico Josi

4. ACTS of A

A narrative apocryphon from the end of the 2nd century or the beginning of the 3rd, whose original text, with heretical tendencies, is almost entirely lost, but was replaced by various reworkings. Eusebius (Hist. eccl., III, 25, 16) speaks of Acts of A. in use exclusively among heretics. According to Epiphanius (Haer., 47, 1), Encratites and Apostolics (61, 1) read them. The Marcionite Patricius, opposed by St. Augustine in the treatise Contra adversarium legis et prophetarum (PL 42, 603 ff.), cited them to combat Jewish sacrifices (col.

626). Agapius (cf. Photius, Biblioth., 179), St. Augustine (De fide contra Manichaeos, 38), Philaster (De haeres., 88) and others attest its diffusion among the Manichaeans, confirmed by the Manichaean Psalter in the Coptic language (C. R. C. Allberry, A Manichaean Psalmbook, § II [Manichaean Manuscripts in the Chester Beatty Collection, II], Stuttgart 1938, p. 142, 20; cf. pp. 192, 6; 194, 8). It is likely that the primitive Acts of A. were composed by Encratites and that the Manichaeans (through a Marcionite sect?) made use of them — as of other apocryphal apostolic Acts — in a collection of their own.

Un frammento degli Atti di A. originali è conservato nel cod. Vat. gr. 808, pubblicato da Bonnet in: R. A. Lipsius-M. Bonnet, Acta apostolorum apocrypha, II, 1, p. 38 sgg. (cf. la cosiddetta Laudatio, edita dal medesimo, in Analecta Bollandiana, 13 [1894], pp. 309 sgg.). La tendenza encratita è evidente. A chiede a Massimilla di cessare dai rapporti carnali col marito, «le opere di Caino» (p. 41, 26) o dello «straniero» (espressione di sapore marcionita). L'ascesi della donna simboleggia la penitenza di Eva, mentre l'apostolo che predica la continenza rappresenta Adamo convertito (p. 40, 12 sgg.). Scopo ultimo di questa ascesi è che lo spirito umano si elevi alla sua vera natura, santa, immateriale, celeste (p. 41, 31 sgg.), per sfuggire tempo, mondo, mutamento, moto (p. 38, 8 sgg.) ed arrivare all'Uno e Immobile (p. 38, 16 sgg.; cf. p. 44, 10 sgg.). Un frammento in Evodio, Contra Manichaeos, cap. 38 (CSEL, 25, 2, p. 968 sgg.) faceva parte degli Atti di A. nella recensione manichea.

How much material the Liber de Miraculis Andreae by Gregory of Tours (published by Bonnet, in MGH, Script. rerum Meroving., I, II, p. 827 ff.) provides for the reconstruction of the Acts of A. would need to be reexamined. The story of A.'s burned house (Gregory of Tours, op. cit., p. 832, 41 ff.) is already found in the Manichaean Psalter

(Allberry, op. cit., p. 142, 20) e nel testo etiopico di Malan (cf. R. A. Lipsius, Apokryph. Apostelgeschichten, I, p. 622). Comunque, Gregorio eliminò quanto poteva dare fastidio (quae fastidium generabant), in primo luogo i discorsi, mentre nei primitivi Atti apocrifi degli apostoli è caratteristico l'intreccio di miracoli e discorsi.

The famous Acts of Andrew and Matthias (such was the original name, later replaced by Matthew) in the city of the Anthropophagi cannot have belonged to the original Acts: they are a fabulous romance, probably influenced by the Hellenistic novel. The popularity of these tales in the Christian East (the West appears more reserved) is shown by the fact that, alongside the Greek text (published by M. Bonnet in Lipsius-Bonnet, op. cit., p. 65 ff., and preface, p. XIX ff.), there are many translations (and recensions) in Oriental languages (cf. BHO, 733-41: Syriac, Coptic, Armenian and Ethiopic texts), but there also exist some translations (recensions) in Latin (cf. Franz Blatt, Die lateinischen Bearbeitungen der Acta Andreae et Mathiae apud anthropophogos [Beihefte zur Zeitschrift für die neutestamentl. Wissenschaft, 12, Giessen 1930]) and an Anglo-Saxon text (R. Morris, Blickling Homilies Early English Text Society, 70, 1880; cf. Blatt, loc. cit.).

It is difficult to establish to what extent remnants of the primitive Acts of A. have come down to us in the many texts that speak of his martyrdom. The Passio sancti Andreae apostoli (= Epistola presbyterorum et diaconorum Achaiæ de martirio s. Andreae apostoli, critically edited in Greek and Latin by K. C. Woog, Leipzig 1747, and by C. Tischendorf, ibid. 1851) has survived in 3 recensions, 2 Greek and 1 Latin: Acta Andreae cum laudatione contexta (Greek), Martyrum Andreae (Greek), Passio Andreae (Latin), and two other different Martyrum Andreae (Greek), all texts edited by Bonnet between 1894 and 1898. - See Pl. C.

Erik Peterson