8
Thus, after having applied these various analytical methods to the text, we can affirm that,
according to all probabilities, AZ is primarily a text of missionary catechism for external usage in
the author's community; secondarily (it is) a text of edification for internal use, composed in the
midst of moderate Apollinarians of Alexandria, between 381 and 431, perhaps even before 388.
18
Andrist's summary sentence offers no suggestion of authorship. That is because we simply do not
know the identity of the author. There is no indication that the "Athanasius" of the title wrote down a
report of his supposed conversation with the otherwise unknown "Zacchaeus." Furthermore, there is no
evidence that this is the famous Bishop Athanasius of Nicene orthodoxy fame. That particular Athanasius
never held the title of "archbishop" in any case a title that was first used in the fifth century of
"patriarchs" and applied often in the literature to Cyril.
19
Interestingly Cyril is mentioned (accurately) in
the title of the later Dialogue of Timothy and Aquila as the "Archbishop of Alexandria."
An Alexandrian provenance of this dialogue is most probable. The only solid internal evidence
for a provenance apart from that in the title is the exhortation to Zacchaeus to "go to Jerusalem" (chapter
63), which certainly implies that the dialogue did not take place in or near the holy city. AZ also has an
intense interest in Egypt and the Egyptians as indicated by the many references to that land both in
Biblical passages cited and in contemporary references (chapters 1, 34, 35, 51-56, 78, 89, 93, 94, 97, 122,
125 and 129). Alexandria was the second largest city in the empire and hosted a very large Jewish
population. Finally, the city seems to be associated with some of the other dialogues (e.g., the previously
mentioned title of TA).
The description of Jerusalem also supports the date suggested by Andrist (381-388).
For it is no longer a city of Jews, but a city of Christians, being called by its new name. Go there
and you will see that this city belongs to Christ and is a habitation of celibates. You will see the
Anastasis of the Christ and all the kings bearing their glory there, and the Gentiles with all the
peoples proclaiming its righteousness with which it was vindicated (AZ, 70).
Such a description would be impossible before 325 AD, when the "Christianization" of Aelia Capitolina
18
Andrist, 486.
19
A Patristic Greek Lexicon, ed. G.W.H. Lampe (Oxford: Clarendon Press: 1961) 237.