Resumen de In the Great City of the Ephesians: Contestations over Apostolic Memory and Ecclesial Power in the Acts of Timothy
In its description of Timothy's home city of Lystra, the text describes it as the capital of the province of Lycaonia (v. 3). Since Lystra was not granted this status until after 370 C.E., the text must have been produced after this date.13 Further, the additions made to v. 14 in some of the Greek manuscripts mention the removal of Timothy's remains to Constantinople, which occurred during the 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 the Acts Tim,15 and I am inclined to agree with this assessment. Because of this, the 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, the other churches with these privileges would have included Caesarea in Cappadocia for Pontus, Heraclea for Thrace, and Ephesus for Asia proconsularis29 As the metropolitan of Asia, Ephesus exercised control over "the diocese of the two Asias, Caria, Lycia, Lydia, the two Pamphylias, the two Phrygias, the Hellespont, and Bithynia. [...]while Timothy's association with the 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, the 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, the Acts Tim does relate a story during his initial visit in which John is credited with writing all four of the canonical gospels.
