Leaving the Fold: Apostates and Defectors in Antiquity.

Leaving the Fold: Apostates and Defectors in Antiquity. By Stephen G. Wilson. Minneapolis: Fortress, 2004. xvii and 158 pages. Cloth. $25.00.

Scholars have written much about evangelism and conversion in the New Testament and early church but very little about how conversions looked to members of the group left behind. Wilson, Professor of Religion at Carleton University in Ottawa, Canada, notes that a study of "apostasy remains a desideratum" and seeks "to draw attention to as broad a range of evidence" as possible and evaluate its implications (p. ix).

After an initial chapter evaluating earlier research, he discusses apostasy from Judaism (pp. 23-65), from Christianity (pp. 66-99), and pagan defectors (pp. 100-109). The relative length of the chapters reflects the available evidence. Jewish apostasy occurs in Palestine under Antiochus Epiphanes (1 and 2 Maccabees), in Alexandria (3 Maccabees, Tiberius Alexander in Josephus, Ant. 20.100), and in Antioch. Philo has many references to apostates, suggesting at least five reasons for leaving Judaism (p. 42). It is clear that Judaism must have regarded Paul as an apostate. (Were the Judaizers in early Christianity attempting to avoid being regarded as apostates?)

There are New Testament references to apostates (2 Pet 2:20-21, Gal 4:8-10, 1 Tim 4:1-3, etc.). Hebrews 6:4-6 avers that it is impossible for apostates to repent and return to the church. Cyprian in De lapsis offers insight into various Christian reactions in the Decian persecution in the third century. Wilson also discusses Peregrinus, Porphyry (possibly a defector), and Julian, the apostate emperor. Because Graeco-Roman religion was inclusive, there is no concept of defection as one adopts a new religion as a supplement to what one already has. It is possible to be a defector only from schools of medicine or philosophy or by deserting Graeco-Roman religion in favor of Judaism or Christianity. Wilson notes examples of such defections.

The last chapter draws conclusions. Following J. G. Barclay, Wilson distinguishes assimilation (social integration), acculturation (language/education) and accommodation (use of acculturation). The group one leaves labels one defector and apostate. "Your apostate is my convert" is certainly the case, as Paul illustrates. Wilson notes that apostasy often arose out of persecution and caused militant antagonism and social dislocation. I wish he had done more with the social structure of antiquity, both Jewish and Graeco-Roman. Apostasy was a threat to the social fabric of the city and its political well-being. Hence the New Testament urges positive attitudes to the state (1 Thess 4:9-14, Rom 12:1-7, 1 Pet 2:13-17), attempts to obviate such threats.

This is a useful survey that should stimulate more discussions of apostasy and conversion. It fills a gap, is a good read, and is well worth the price.