ANDREW, APOSTLE, Saint. —
I. LIFE
Son of Jona and brother of Simon Peter, he was born in Bethsaida. He worked as a fisherman in Capernaum (Jn 1:44; Mk 1:29). We do not know whether he was married. With the apostle John, he was a disciple of John the Baptist. When the latter pointed Jesus out as the “Lamb of God,” Andrew followed Jesus to his dwelling and remained there a day; having believed in his messiahship, he brought Peter to him (Jn 1:35-42). The Byzantine liturgy calls Andrew πρωτόκλητος, “first called.”After the miraculous draught of fishes he was called to the apostolate and followed the fortunes of the apostolic college (Mt 4:18-20; Mk 1:16; Lk 9:1-11). In the lists of the apostles he is always named in the first group; in the second place by Matthew and Luke, in the fourth by Mark and Acts. In the Gospel narrative Andrew appears explicitly three times. At the first multiplication of the loaves he points out to Jesus a boy whose five barley loaves and two fishes were insufficient to feed the multitude (Jn 6:8 sqq.). Before the eschatological discourse he asks Jesus about the end of the world (Mk 13:3). Philip, asked by some Gentiles to present them to Jesus, turns to Andrew and both present the petition to Jesus (Jn 12:22). Since he appears twice in connection with Philip of Bethsaida, it may be supposed that he was Philip’s preferred companion. After the mention in Acts 1:13, among the apostles in the Upper Room after the Ascension, Andrew no longer appears in the New Testament writings.
The field of his apostolate is said to have been vast and varied; traditions dating from the 2nd and 3rd centuries assign to him Scythia, the regions of the Euxine Pontus, Cappadocia, Galatia, Bithynia, Thrace, Macedonia, Epirus, and Greece (Thessaly, Achaia). Cf. Eusebius, Hist. Eccl., III, 1; PL 20, 216; St. Jerome, Epist. 59 ad Marcellam: PL 22, 589; Theodoret, In Ps. 116: PG 80, 1805; Nicephorus, Hist. Eccl., II, 39: PG 145, 860 sqq. The Acts and the Martyrium of St. Andrew (PG 2, 1189-1248) narrate his crucifixion at Patras on a cross in the shape of an X, under the proconsul Aegeas. His relics were transferred to Constantinople under Constantius (356), and in the 13th century to Amalfi; his head to the basilica of St. Peter in the Vatican (1462). In the fragment of the Muratori (lines 10-15), Andrew is named as the promoter of the composition of the Gospel of John. His feast is kept on November 30. The title πρωτόκλητος provided the Byzantines with a pretext for denying the primacy of Rome: they claimed that St. Andrew had consecrated a disciple of his, Stachys, as bishop of the territory of Byzantium.
2. ICONOGRAPHY
Andrew’s generic attribute is a book, symbol of his apostolate, and, from the end of the 12th century, a cross, which recalls his martyrdom. While the 15th-century Italian artists still assign Andrew a portable Latin cross, from the 16th century onward it was replaced by another in the shape of an X, which in the wooden statue by Veit Stoss (Nuremberg, St. Sebald) and in the bronze one by Peter Vischer (there) reaches the size of a full figure. Among the scenes of Andrew’s life the multiplication of the loaves appears for the first time in paleo-Christian sarcophagi, his call to the apostolate in Byzantine mosaics and miniatures, and his crucifixion on the oblique cross in a 10th-century drapery. Monumental cycles of the legend are due to the Roman Baroque painting, namely the frescoes by G. Reni and Domenichino in S. Gregorio al Celio and those by Domenichino and M. Preti in S. Andrea della Valle.3. ARCHAEOLOGY
With the translation of the relics of the apostle Andrew 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 obtained relics of the saint for the churches of Fondi and Nola (Epist. 32, 17; Carm. 27, V. 403-29).In Milan, at the time of St. Ambrose, relics of St. Andrew were placed in the basilica ad portam Romam, consecrated on May 9; the Martyrologium Hieronymianum records this date as the ingress of the relics, together with another feast on November 27, for relics of St. Andrew and other martyrs in an unspecified basilica.
In 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 lists Andrew whom Christ is recorded to have chosen first among the apostles (PL 20, 961).
In Concordia an unknown bishop built a basilica in which he placed the remains of the holy apostles, including Andrew (P. Paschini, Note sull'origine della Chiesa di Concordia in Memorie Storiche Forogiuliesi, 7 [1911] pp. 9-24).
In Aquileia the Martyrologium Hieronymianum records on September 3 the dedicatio et ingressio reliquiarum sanctorum Andreae apostoli, Lucii, Johannis, Euphémiae (P. Paschini, A proposito dei martiri Aquileiesi, in Aquileia nostra, 4 [1933], p. 9).
At the same time St. Victricius, bishop of Rouen, placed in his cathedral relics of St. Andrew as well (De laude sanctorum: PL 20, 448). Later, a church in honor of St. Andrew in Arvernis or Civitas Arverna (Clermont-Ferrand) is recorded by Gregory of Tours (Hist. Franc., 4, 31).
The mutilated Gothic calendar of Thrace, dated to the 5th century, indicates November 29, a date that later became traditional, as the feast of St. Andrew (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. Andrew was erected in the palace formerly belonging to 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, Città del Vaticano 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 in other cities Ravenna predominates in the veneration of the apostle Andrew, especially in the period of Theodoric who built the church of St. Andrew of the Goths; 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 Bishop Peter II (494-519) enlarged the monastery or oratory of St. Andrew, which took its name from the fact that Bishop Maximian placed there relics of the apostle brought from Constantinople and destined for the new temple of St. Andrew Major (G. Gerola, Il ripristino della cappella di S. A. nel palazzo vescovile di Ravenna, in Felix Ravenna, nuova serie, 41 [1932], p. 745).
The ancient iconography of St. Andrew is a consequence of the diffusion of his relics and of his veneration. It is especially affirmed in Ravenna. Of all the Apostles, with the exception of the two princes Peter and Paul, St. Andrew is the only one to have in ancient Christian iconography a well-defined type, namely, gray, disheveled beard and hair. In Ravenna, more than in the dome of the Orthodox Baptistery, his individual personality stands out in the mosaic medallion in the oratory of St. Andrew, little earlier than the other mosaic medallion found in St. Vitalis.
The same type reappears in Rome in the medallion around the left wall of the presbytery of S. Maria Antiqua, dating from the time of John VII and attributed by Wilpert to the year 705 (Wilpert, *Mosaiken*, pl. 157).
However, an older image of the apostle existed in Rome in the destroyed mosaic of the apse of his church on the Esquiline; a copy of it is preserved in a manuscript in Windsor.
In the Karmuz hypogeum of Alexandria in Egypt, the image of the apostle is also found in a Coptic Manichaean psalter (C. R. C. Allberry, *A Manichaean Psalmbook*, § 11 [*Manichaean Manuscripts in the Chester Beatty Collection*, 111], Stuttgart 1938, p. 142, 20; cf. pp. 192, 6; 194, 8). Agapius (cf. Photius, *Bibliotheca*, 179), St. Augustine (*De fide contra Manichaeos*, 38), Filastrius (*De haeresibus*, 88) and others attest to its spread among the Manichaeans, confirmed by the Coptic Manichaean psalter. It is likely that the primitive Acts of Andrew were composed by Encratites and that the Manichaeans (perhaps through a Marcionite sect?) made use of them—as of other apocryphal Apostolic Acts—in their own collection.
A fragment of the original Acts of Andrew is preserved in the codex Vat. gr. 808, published by Bonnet (Allberry, *op. cit.*, p. 142, 20) and in the cryptic text of Malan (cf. R. A. Lipsius, *Apokryph. Apostelgeschichte*, I, p. 622). Gregory, however, eliminated whatever might cause offense (*quae fastidium generabant*), above all the discourses, whereas in the primitive apocryphal Acts of the Apostles the intertwining of miracles and discourses is characteristic.
The famous Acts of Andrew and Matthias (so the original name, later replaced by Matthew) in the city of the Anthropophagi probably did not belong to the original Acts; they are a fabulous romance, likely influenced by the Hellenistic novel. The popularity of these tales in the Christian East (the West appears more restrained) is evident from the fact that, alongside the Greek text (published by M. Bonnet in Lipsius-Bonnet, *op. cit.*, p. 65, 6; 194, 8), there are many translations (and recensions) in Eastern 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 anthropophagos* [*Beihefte zur Zeitschrift für die neutestamentliche Wissenschaft*, 12, Giessen 1930]) and an Old English text (R. Morris, *Blickling Homilies* [Early English Text Society, 70], 1880; cf. Blatt, *loc. cit.*).
It is difficult to determine to what extent residues of the primitive Acts of Andrew survive in the manifold texts recounting his martyrdom. The *Passio sancti Andreae apostoli* (= *Epistola presbyterorum et diaconorum Achaiae de martyrio s. Andreae apostoli*, critically edited in Greek and Latin by K. C. Woog, Leipzig 1747, and by C. Tischendorf, 1815) survives in three recensions: two Greek and one Latin—*Acta Andreae cum laudatione contexta* (Greek), *Martyrium Andreae* (Greek), *Passio Andreae* (Latin)—and two further distinct *Martyrium Andreae* (Greek) texts, all edited by Bonnet between 1894 and 1898. — See Plate C.
ANDREA d’ARCO. — Franciscan, missionary and ascetical writer, born at Arco in 1597 to the Zanoni family, died at Borgo Valsugana in 1674. He held the prefecture of the mission in Egypt, where he labored indefatigably to secure the union with the Roman Church of the Coptic and Greek patriarchates. Elected Custodian of the Holy Land in 1639, he served during a particularly stormy six-year term. He later served as Commissioner of the Holy Land at the Holy See and as Provincial of the new Tridentine province, whose establishment he promoted. Antonio Maria di Venezia lists fourteen of his writings, mostly of an ascetical-mystical nature. Noteworthy are: *Trattato dell’orazione mentale*; *Avvertimenti per un Maestro di novizi*, especially for Franciscans; *Selva di ss. Padri*, divided into a thousand concepts.
ANDREA d’ASSISI: V. INGEGNO 1’.
ANDREA d’AUSTRIA. — Cardinal, illegitimate son of Ferdinand, Archduke of Austria, born at Prague in 1558, died at Rome on 12 November 1600. Created a cardinal at the age of eight by Gregory XIII, he sought to obtain the imperial electorate by aspiring to the great churches of Germany, to which he could not gain access because of his illegitimate birth. He was sent as legate to Poland to expel the Lutheran Truchless. He served as Governor of the Tyrol, Bishop of Brixen and of Constance, and interim Governor of the Netherlands when his cousin Albert left to marry Isabella of Habsburg, daughter of Philip II and sovereign of the Low Countries. He died piously in Rome, having arrived incognito as a pilgrim to gain the Jubilee, at the age of forty-three, without ever having received episcopal consecration.