The availability of the journal Epigraphica Anatolica online is already paying off! There you will find a new article which has some notable repercussions not only for the study of associations in Asia Minor but also for the study of the opponents of Colossians: Hasan Malay, “ΦΙΛΑΝΠΙΛΟΙ in Phrygia and Lydia,” Epigraphica Anatolica 38 (2005) 42–44.
Back in 1980/81, A.R.R. Sheppard published a little inscription (from near Kotiaion) involving Holiness and Justice, two personifications that were commonly honoured in certain areas of Phrygia and Lydia (“Pagan Cults of Angels in Roman Asia Minor,” Talanta 12-13 [1980-81]: 77-101 = SEG 31 1130). The more exciting element in the inscription was the apparent reference to non-Christians or non-Judeans who devoted themselves in some way to “angels”, which was based on Sheppard’s reading: ΦΙΛΑΝΓΕΛΩΝ (“Friends-of-angels”). Sheppard’s translation of the inscription was as follows:
“Aur(elius) … the Association of Friends of the Angels (made) a vow to Holiness and Justice”.
Sheppard suggested that this involved “pagans” who had some contact with the Jewish notion of angels. Sheppard’s reading of the inscription was also discussed in New Documents Illustrating Early Christianity, vol. 6, number 31.
This idea that there were “pagans” devoted to divine messengers or “angels” then became background for some New Testament scholars who were sorting out the “philosophy” combated by the author of Colossians (2:8-23), particularly the reference to the “worship of angels” (2:18). Clinton Arnold’s theory regarding the opponents of Colossians, for instance, drew attention to the importance of angels in Asia Minor not only among diaspora Judeans but also among pagans, such that we could speak of a common folk practice in this region. He suggested that the opponents were practicing the (magical) invocation of angels for protection and that this reflected both the Judean and pagan devotion to angels in Asia Minor specifically (see Clinton Arnold, The Colossian Syncretism: The Interface between Christianity and Folk Belief at Colossae [Grand Rapids: Baker, 1996]).
However, Malay’s recent study of this particular inscription has shown that Sheppard likely misread a key letter here (what a difference one letter can make). What Sheppard read as a “gamma”, Malay now says is surely a “pi”, which leaves us with ΦΙΛΑΝΠΙΛΟΙ, “Friends-of-the-vine” or “Vine-lovers”, and no angels at all in this inscription.
Malay publishes another inscription which confirms the existence of associations devoted to the vine, in other words relating to wine production and/or consumption, in the same region (in this case from nearby Katakekaumene, now in the Manisa Museum, dating 161/2 CE):
“To the Good Fortune! In the year 192, on the fourth day of the month Peritios, New Lovers of Vine (φιλάνπιλοι) set this up as a vow to Mother Leto on account of their own salvation.”
The meeting of the association of friend-of-angels is apparently canceled.