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F AC-SIMILE OF THE RECENTLY DISCOVERED EGYPTIAN PAPYRUS CONTAINING THE NEW LOGIA OF JESUS. (1897)
vb
l
r^^ALIPOMENA REMAINS OF GOSPELS AND SAYINGS OF CHRIST
BY REV.
BERNHARD
PICK, PH.D., D.D.
CHICAGO: OPEN COURT PUBLISHING COMPANY LONDON AGENTS
KEGAN PAUL, TRENCH, TRUBNER & I
9 08
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Copyright 1908
by
THE OPEN COURT PUBLISHING CHICAGO
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PREFACE From
the
matter which
pecially
in the
gospels
circulated
also
know
first
is
here presented, es
part, \ve learn that
numerous
But we the early Church. that toward the end of the second cen in
same four gospels which we have still are in the Church, and are repeatedly quoted as the writings of the apostles, and disciples of the apostles, whose names they bear, by the three most ecclesiastical teachers Irenaeus, in in Car in Tertullian Clement and Gaul, Alexandria, True, that gospels which were used by he thage. retical parties, were sometimes appealed to also by tury, the
found recognized
orthodox teachers, but the four were, at that time, rind from that time downward, considered as the peculiarly trustworthy Christian faith rested.
foundation
on which the
The reasons assigned by
Irenneus in his work against heresies, why there are exactly four gospels, neither more nor less, are these the gospel is the pillar of the Church the "
:
;
spread over the whole world the world four quarters; therefore it is fitting there
church has
is
;
should also be is
four gospels. Again, the gospel the divine breath, or wind of life for men; there
are four chief winds, therefore four builds another
gospels."
He
argument on the fourfold appeariii
PREFACE
IV
ance of the cherubim.
"
The
cherubim,"
he says,
"
are fourfold, and their faces are images of the ac The first beast was like tivity of the Son of God.
a
signifying his commanding and kingly dig nity; the second like a calf, signifying his priestly office; the third like a man, denoting his incarna lion,
tion; the fourth like
John,
gospels.
an eagle, denoting the Holy Like these are the
over the church.
Spirit, flying
who
begins with the Godhead and
descent from the Father, is the lion; Luke, who begins with the priesthood and sacrifice of Zach-
who begins with his genealogy, the man; Mark, the eagle, who commences with the announcement of the pro arias,
the calf; Matthew,
is
human
The beginning of the gospel as it phetic spiritis written Isaiah the prophet by (III, 9-1 1 ). But there can be no doubt that besides the "
canonical gospels others were also current, which contained an outline of the doctrine of Christianity.
This can be inferred from Luke gospel
(I,
comment
s prologue to his 1-4), and more especially from Origen s thereon. The phrase have Says he "
:
taken in hand
who rushed
implies a tacit accusation of those
write gospels without the
hastily to
Holy Spirit. Matthew and Mark and Luke and John did not take in hand to write their gospels, but wrote them being full of the Holy The Church has four gospels, Spirit.
grace of the
.
.
.
heresies very many, of which one is entitled ac to the cording Egyptians/ another according to
the twelve Apostles/
.
.
.
Four gospels only
PREFACE
V
are approved, out of which we must bring forth points of teaching under the person of our Lord
know a gospel which is called according to Thomas/ and one according to Matthias and there are many others which we read, lest we should seem to be unacquainted with any point for the sake of those who think they There
and Saviour.
is
I
*
;
some valuable knowledge if they are ac But in all these we approve quainted with them. nothing else but that which the Church approves, possess
four gospels only as proper to be received." Now, some of the false gospels were probably
that
is
only a true gospel altered to suit the views of a know that particular man or sect or party.
We
Marcion
gospel was an
altered
Luke, Basilides have made his basis, and Matthew may perhaps Apelles is said to have made similar use of John. s
Some
of the gospels, themselves originally apoc ryphal, were certainly reissued with changes ac
cording to the ideas of successive editors. The numerous extant gospels of the Nativity are only recensions or editions of the Protevangel or Gos of There are of several those ancient pel James." "
gospels of which is supposed that
we know
many
under different names.
only the names, and it of them are the same book
We
know something
of
the Gospel of the Nazarenes and of the Gospel of the Ebionites, and we have reason to believe that those, as well as of the Gospels of
Bartholomew,
of Cerinthus, and of the Twelve Apostles were re censions of the gospel of the Hebrews.
PREFACE
VI
Again it is probable that several of the so-called gospels were compilations from the canonical gos Tatian s Diatessaron was an avowed har pels. mony, and it did not stand alone. The book which Serapion found in circulation in Rhossus, profes sing to be the Gospel of Peter, seems to have been a
harmony of
the
Docetic additions.
gospel
Jerome,
narratives,
but
with
followed by the de
condemns the codices of Hesychius and Lucian, which seem to have been some kind of harmony, with additions. There can be no doubt that many facts about the Lord and sayings of Him which we meet with in patristic literature, were handed down by tradi tion, and if we had the lost five books of Papias, bishop of Hierapolis, in Asia Minor, which he is cree of Gelasius,
said to have written about the year 140 A. D.,
should probably
we
know more.
and a few scraps
in
But except the title Ireraeus and Eusebius, and
writers long after their time, we really know nothing about the books of this old chronicler. in
The
title
of his treatise
Expositions) it
was
Exposition (or of the Oracles of the Lord"; and "An
seems to have been a collection of our Lord
s
most important sayings and doings, with Papias s own commentary, and certain additions to corrob orate the commentary these additions being drawn from what Papias had collected as unwrit ten reminiscences. The importance of the book lies in the fact that Papias, like Polycarp, was a link between the apostolic age and that of Irenaeus.
PREFACE The
first
Ill,
39,
vii
words of Papias (Eusebius, Hist. Eccles. 3ff.)
also to set
are
these:
"I
shall
not
scruple
down
for you, along with my interpre things I well learned from the elders,
what and well recorded
tations
(or remembered), being well For I assured as of the truth concerning them.
was not
in the habit of
in those
having much
taking delight, like the many, to say, but in those teaching nor in those the truth; recalling the precepts of strangers, but in those recalling the things given by the
Lord
self.
one
to faith,
And
and proceeding from the truth
it
anywhere there chanced also to come had been in company with the elders, I
who
if
inquired into the words of the elders what An drew or what Peter said, or what Philip or what :
Thomas
(said), or James; or what John or Mat thew or some other one of the disciples of the Lord which things Aristion and John the elder (said) :
did not account myself so much in debted to the things which come from books as say.
For
to those
I
which come from the loving and abiding
voice."
There can be no reasonable doubt that from a natural interpretation of his words we learn that at the time when Papias wrote Aristion and the
presbyter John were living and adding to his stock of reminiscences. At a later period in his narra
Eusebius tells us that Papias had received a wonderful narrative from the daughters of Philip the apostle, that in their time a dead woman had
tive
been
raised,
namely,
the
mother of
Manaimus
PREFACE
Vlll
(Manaen, Acts XIII, i), also that Justus Barsabas (Acts I, 23) drank a deadly thing, and it did not
Mark XVI, 18). work contained not only notices of the Papias apostles about the Lord, but also much concerning the apostles. But when we compare the canonical with the extra-canonical gospels, it must be ac hurt
him
(see
s
knowledged that the Church of the second century acted in a very judicious manner in the selection of that which was appropriate for the divine serv ice and for reading. The Church on the whole showed a good sense for the genuine and original. But when we meet in the extra-canonical gospels with traits which are homogeneous to the Christpicture of the gospels, let us not disregard them, but rather look upon them, though cautiously, as
an enrichment of the same.
The reader prepared
this
will
now understand why we have
collection.
For
in
we
a certain
sense
"
Gather up follow the injunction of Jesus the fragments that remain, that nothing be lost." :
The fragments here presented are (John VI, 12.) of sufficient interest, and their study no mere liter For as the late ary curiosity nor a barren study. There are some fragments Bishop Westcott said which appear to contain true and original traits of the Lord s teaching, and as such are invested with "
:
the greatest interest/ turn now to that part of our work which contains the extra-canonical gospel sayings. There
We
is
no doubt that throughout the
first
century, and
PREFACE
ix
even in the early second century, there was a liv ing tradition of the life of Jesus, which, apart from
our gospels, continued to hand late utterances of
down and
to circu
Jesus which are not contained in
our canonical gospels. These extra-canonical say ings of Jesus are very numerous. The first who called attention to such extracanonical sayings of Jesus was the French scholar Cotelier (d. 1686), the learned editor of the
He Apostolic Fathers and other patristic writings. was followed by the Oxford theologian Grabe (d. 1711), and by scholars like Fabricius (d. 1736), 1768), and others. Korner published his DC sermonibus 1776 Christi agraphois, and since that time the term has been applied by way of conven agrapha
Lardner
(d.
In
"
"
The sayings of Jesus. in the work climax reached its ap;rapha-collection of Alfred Resch, Agrapha. Ausscrkanonische Evanience,
to
extra-canonical
gcUcnfraguientc (in Texte und Untersuchungen V, In this monumental work Resch col 4, 1889). lected a vast material
who
from sources not so
easily
not in the neighborhood of large theological libraries. Following Resch, Nestle published in 1896 a collection of Agrapha in
accessible to those
his
live
Novi Testament! Graeci Supplcincntiim,
in
which
he gives 27 Agrapha, which he considers as genuine and calls them In Dicta Salvatoris Agrapha." "
same
Die Sprilchc Jcsii, cine Krltischc Bcarbcitung des von A. Resch gcsauiuielten Materials (forming part of vol. XIV the
year,
Ropes published
his
X
PREFACE
of the texts published by von Gebhardt and HarThe result of Ropes critique is that of the nack).
154 Agrapha which he treats, only ten have any This was before the discovery and pub
real value.
lication of the Oxyrhynchus Logia by Grenfell and Hunt in 1897. The result of this publication was a new agrapha-literature, as may be seen from the bibliography which comprises works in the
French, German, Dutch, Italian and English lan The first as far as we are aware guages. to publish a collection of Agrapha was the Eng scholar
lish
B.
Jackson,
Agrapha, London,
1900,
author
of
twenty-five
which includes besides
twenty-two older sayings, three of the Oxyrhynchus In 1901 (2d ed. 1905) Preuschen published Logia. his Antilegomena, in which he gives besides the more than Logia forty Agrapha. In
Klostermann
1904
Agrapha
eighty-eight
issued
a
collection
(forming Part
n
of
of the
Texte fur theologische Vorlesungen mid Uebungen, edited by Lietzmann). Both Preuschen and Klostermann only give the text. The work of Kleine
Resell being out of print for some time, a new revised and enlarged edition was published in 1906.
With
works before us we undertook the The number of say English readers.
these
present for
"
is much ings larger, than in any of those men tioned before. The reader will have noticed that "
there
is
no agreement among scholars as to the
number of Agrapha. subjective.
What
the
The opinion can only be one adopts the other
re-
XI
PREFACE jects,
and on
more than
in
this
account the reader will find here
any other work.
we adopted
the quotations
As
to the
mode
of
the alphabetical order
of authors and authorities from which a saying has
been taken.
For the
benefit
of
the
we
student
give
the
distin Kerygma or Preaching of Peter complete, sub our to not guishing those parts which belong them within [ ]. For the same ject by putting in the appendix the Apocalypse added reason we of Peter, and thus the reader has the Gospel,
Kerygma and Apocalypse of Peter The student who wishes to compare will find
it
in
one volume.
the Greek text,
in a convenient form in Apocrypha
I
(1903), edited by Klostermann and forming part of the Lietzmann series published for theological seminaries.
have included a few sayings from the Koran and Muhammedan writers as well as from
That
the
I
Talmud,
will not surprise,
ings rest mainly on As concerns the bibliography
because these say
Christian tradition.
the student will find
it
in
we doubt whether
such a complete manner
in any other work. To sum up the pardonable hyperbole of the con :
clusion
of
St.
John
s
Gospel,
whether his
own
postscript or the addition of a nearly contemporary end of the editor, suggests the consciousness of the
not ex century that the known material was hausted in known writings.
first
B. P.
NEWARK, N.
J.,
February, 1908.
CONTENTS PAGE
PREFACE I.
THE
GOSPEL ACCORDING TO THE HEBREWS
II.
THE
GOSPEL OF THE EBIONITES
III.
THE
GOSPEL OF THE EGYPTIANS
IV.
THE
GOSPEL OF
V.
GOSPEL OF PHILIP
VII.
THE
GOSPEL OF EVE
IX.
THE OXYRHYNCHUS b.
X.
XII. XIII.
THE
22 24
.27 29
THE FAYUM-FRAGMENT a.
XI.
19
MATTHIAS TRADITIONS
THE
I
14
........
THOMAS
VI.
VIII.
...
30
FINDS
31
The Gospel-Fragments The Oxyrhynchus Logia
32
GOSPEL OF PETER
40
34
FOUR COPTIC GOSPEL FRAGMENTS
SOME MANUSCRIPT-READINGS SCATTERED SAYINGS FROM
.......
:
53
60 65
1.
Abgari Epistula
65
2.
Acts of John
65
3.
Acta Philippi
65
4.
Actus Petri
66
5.
Addai Doctrina
66
6.
Agathangelus
66
7.
Ambrose
66
8.
Anast.
67
9.
Ancient Syriac Documents
Sinaita
67
CONTENTS XIII.
SCATTERED SAYINGS FROM
PA GE
:
67
10.
Apelles
11.
Aphraates
12.
Apostolic Church Ordinances
...
67
....
68
.
69
Constitutions
13.
Apostolic
14. 15.
Athenagoras Augustine
16.
Barnabas
72
17.
Cassian
72
18.
Cassiodorus
72
19.
Clemens Alex. Protrept
73
71
....
Stromata
72
73, 74,
7^
Excerpta "
"
Clemens Romanus
21.
Clementine Homilies
22.
Codex Askew
23.
Dialogtis de recta
24.
Didache
25.
Didascalia
26.
Didymus
81
81 82,
83 23
83-85
Epiphanius
29.
Euthymius Zigabenus
30. 31.
Hieronymus Jeu, Book of
32.
Ignatius
36.
7^
78-80 Si
Ephraem Syrus
35.
77>
fide
27.
34.
II
I,
28.
33. Irenseus
77
Eclogae
20.
75
....... .
.
85 85
86
.86
.
87 .
.
.
.
.
.
.
88-92
.
92,
Justin
Kerygma Petri Koran and Muhammedan Writers
93
93~98
.
.
.
.
98-103
37. Liturgies
I0 3
38.
Macarius
I0 3
39.
Old English Homilies
i4
CONTENTS XIII.
SCATTERED SAYINGS FROM
PAGE
: ^
104-107
40.
Origen
41.
Philippus
42. Pistis 43. 44.
107 107, 108
Sophia
Polycarp
108
Pseudo-Cyprian
109
de duobus montibus. de aleatoribus. de singularitate. 45.
no
Pseudo-Ignatius to the
Magnesians.
to the Trallians.
XIV.
46.
Pseudo-Linus
47.
Salvianus
no, in
in
48. Sergitis
m
49.
Talmud
112-114
50.
Tertullianus
51.
Theod. Balsamo
52.
Theodotus Monachus
53.
Vita Schnudi
APPENDIX I.
II.
INDEX
114 .
.
.114 115 115
.
.
.115
.
,
.
126
.
.
153
The Apocalypse of Peter Bibliography
115
PARALIPOMENA THE GOSPEL ACCORDING TO THE HEBREWS
I.
i.
a.
Patristic Notices.
Matthew Apostle Paul, calling him an
(The Ebionites) use only and
reject
the
the gospel of
apostate from the law. Irenreus I, 26, b.
2.
These (the Ebionites) imagine that they must
re
him an from the the law apostate by using only gospel of the Hebrews, they have little regard for the ject all epistles of Paul, since they call ;
others.
c.
Eusebius, Hist. Ecclcs. Ill, 27, 4. 1 are still current in Writings of Symmachus
which he seems
down (by pel of
d.
to support the doctrine laid
the Ebionites) by following the gos
Matthew.
Eusebius, Hist. Ecclcs. VI. 17. With these (the writings received by the Church) some also numbered the gospel of the Hebrews,
which was especially popular with Jews con verted to Christ. 1 On Symmachus, who is also known as translator of the Old Test, into Greek, see Pick art. in McClintock and Strong s
Cyclop,
s.
v.
GOSPELS
2
Eusebius, Hist. Eccles. Ill, 25, e.
He
f.
The
5.
(Hegesippus) mentions also some things from the gospel of the Hebrews, from the Syriac (gospel), and from the Hebrew. Eusebius, Hist. Eccles, IV, 22, 8. 1 gospel of the Hebrews has 2,200 stichoi.
Nicephorus Stichometra (see Preuschen, Analecta (1893), p. 157.49).
Remains.
2.
This (Matt. II, 5) "In Bethlehem of Judaea." For I error. believe that the is a clerical
1.
evangelist originally wrote as it brew text (i. e., Micah V, i)
is
in the
He
"
not
Judah,"
"
Judaea."
Hieronymus 2.
(Matt.
II,
Matthew)
23).
15,
in Matt. II,
Now
this
preserved to this
5.
Hebrew
at Csesarea,
(viz.
in the library
day which Pamphilus the Martyr
is
2
so
I also obtained permission of the Nazarenes of Bersea in Syria, who use In which it this volume, to make a copy of it.
diligently collated.
is
to be observed that, throughout, the evange
list
when quoting
the witness of the Old Testa
ment, either in his
own
person or in that of the
Lord and Saviour, does not follow the author Seventy translators, but the He brew Scriptures, from which he quotes these Cut of Egypt have I called my two sayings ity
of the
"
:
1
Our
2
Died 307 A. D.
canonical gospel of
Matthew has
2,500 stichoi.
GOSPELS Son a
1
"
(II, is),
Nazarene."
"
and,
(II,
3
hence he shall be called
23 ).
2
Hieronymus, De
inlustribus
virls
III
(ed. Bernoulli (1895), p. 8 sq. 3.
In the Gospel of the Hebrews (Matt. Ill, 13). which is written in the Syro-Chaldaic tongue
Hebrew characters, which the Nazamake use of at this day, and which is also
but in renes
"
Gospel of the Apostles," or as that of Matthew," and which many think, is in the library of Csesarea, the following nar the
called
"
"
rative
is
given
:
Behold, the mother of the said unto Him, John
Lord and His brethren
the Baptist baptizeth for the remission of sins But He let us go and be baptized of him. ;
What have I committed, that I should be baptized of him, unless it be that in saying "
said
:
this I
4..
Matt.
am
in ignorance."
Hieronymus, Contra Pclaghim III, 2. But in the gospel which Ill, 1 6 sq.).
written in "
Hebrew and which
descend upon
spirit,
there
above
the Nazarenes
the whole fountain of the
read, shall
is
and where the Spirit
And
is liberty.
I
Holy Spirit Lord is of the Lord is,
And
Him."
the
in the gospel referred to
find this written
"
:
And
it
came
to
from the Hebrew text, that of the of Egypt have I called my chil TO- reKva. This made the saying of Hosea (XI. 2) no dren," consequently he who inserted this prophecy of our Lord reference can have known only the Hebrew text, and not the Greek version. 2 Nazarene nciscr, not nasir. 1 This Seventy
is
quoted
(LXX)
literally
has,
"out
;
=
GOSPELS
4
Lord ascended from the water, the whole fountain of the Holy Spirit descended upon Him and rested upon Him, and said to
pass, as the
My
Him, -
rest
my
upon
the prophets I expected mightest come and that I might
son, in
Thou
thee that
all
Thou art my rest, thou Son, who reignest in eternity.
thee.
firstborn
Hieronymus 5.
art
in Jcs. XI, 2.
If any should lend credence i, 8). to the Gospel according to the Hebrews, where mother, the the Saviour Himself says
(Matt. IV,
"
:
Holy Spirit, took hairs and carried
just
he will have
Tabor,"
how
me me
My
now by one
off to the great
of
my
Mount
difficulty of
explaining of mother the be can Holy Spirit
the
Christ.
Origen,
on Jcrcm. the
word
me
just
Comment on John II, 12; in Homll. XV, 4 he says: if any one receives "
My
mother, the Holy Spirit, took
now and
carried
me
off to the great
Mount Tabor," he could see his mother; see in Ezck. also Hieronymus in Isa. XI, 9 sq. ;
XVI,
13; in
In his commentary 7. that no one remarks Jerome
Mic. VII,
on
Isa. XI, 9, should be offended, because in
word
"
"
Spirit
(i.
e.,
ruach
Hebrew is
)
the
of feminine
gender, and in our language (i. e., Latin), and in the Greek neuter; for in the Godhead there
is
no gender.
refers to the Whether the great mount Mount of Temptation or Transfiguration is "
"
GOSPELS
5
easy to determine. Ancient tradition As the Transfigura claims Tabor for both.
not
was witnessed by some of the disciples, it was not necessary to tell this, and we therefore infer that the mount referred here is probably tion
that of the Temptation. 6.
to the
Holy
titla
"
to
in
Jerusalem."
ev.
In the gospel of the
Hebrews
"
the
bread"
supersubstantial
Mahar
that the
City,"
n)
(Matt. VI, for
but
"
"
566; comp. Tischendorf, NoCod. Sinmt. p. 58.
Cod.
7.
The Jewish gospel has not
(Matt. IV, 5).
"
which
"
signifies
meaning would be
the bread for the
in Matt.
CXXXV.
III, 2,
found s,"
so
give us this day
morrow."
Hieronymus Ps.
to-morrow "
:
I
VI,
(Anecdota
n,
see also in
Maredsolana
202.)
Baring-Gould (Lost and Hostile Gospels, p. is curious that the Prot 138) remarks: "It
estant Reformers, shrinking
the
word
liruovmov
from translating
according to
its
apparently
legitimate rendering, lest they should give color to the Catholic idea of the daily bread
of
the
soul
Christian
being the
Eucharist, should have adopted a rendering more in ac cordance with an apocryphal idea than with a canonical 8.
gospel."
In the gospel which the (Matt. XII, 9-13). Nazarenes and Ebionites use, and which I re cently translated
from the Hebrew
into
Greek
GOSPELS
6
designated as the original (authenticum) Matthew), we read that the man with the withered hand, was a mason, who
(by most
it
is
asked for help with these words mason, working for my bread with
I
was a
my
hands.
"
:
pray Thee, Jesus, restore me to soundness, that I eat not my bread in disgrace."
I
9.
Hieronymus in Matt. XII, 13. For Barjona the Jewish (Matt. XVI, 17). of Son reads John." gospel "
Cod. evang. 566 (Petrop, Mnralt. 54 IX Tischendorf, Notitia cod. Sinait.
saec.
;
P. 58.)
10.
In the same volume (Matt. XVIII, 21, 22). of the in the Hebrews) we read: gospel (i. e.,
thy brother has sinned in word against him thee, and has made satisfaction, forgive His a unto seven times Simon, disciple, day. "If
said unto
Him
"
:
"
Until seven times
?
The
say unto Verily even in For thee, until seventy times seven! the prophets the word of sin is found after
Lord answered saying,
"
I
they have been anointed with the holy Spirit." Hieronymus, contra Pelagiuni III, 2;
comp. Cod. evang. 566 (Tischendorf, 1. c.) where we also read: The Jewish (gos seventy times seven/ pel) has yet even in the prophets the word of sin "
For was
found after they have been anointed with the holy Spirit. 11.
(Matt.
XIX,
1
6 sq.).
It is
written in a cer-
GOSPELS tain gospel,
which
Hebrews,"
if
7 "
is
according to the
styled,
any one pleases
receive
to
it,
not as an authority, but as an illustration of Another rich man the subject before us: said to I
Him
do to
fulfil "I
"
:
Master, what good thing shall
He
live?"
said to
the law and the
have
sell all
prophets."
He
fulfilled."
him:
said to
that thou possesseth,
and
"O
He
man,
replied
him:
:
"Go,
distribute to
But the rich the poor, and come, follow me." man began to scratch his head, and it did not please
And
him.
the
Lord
said
him
to
:
How sayest thou, have the prophets, since it is written in the law: Thou shalt love thy neighbor as thyself; "
fulfilled the
I
law and
of thy brethren, sons of Abra ham, are clothed in filth, dying of hunger, and thy house is full of many goods, and nothing
and
lo!
many
at all goes out of
it
to
them."
And
return
who was
sitting ing to Simon, His disciple, it of son said he Simon, Him, Jonas, by is easier for a camel to enter the eye of a "
:
needle than for a rich the
kingdom of Origen
man
(to enter)
into
heaven."
in
Matt XV, 14 (according
to
the Latin translation, the Greek text has
been lost).
Baring-Gould (p. 141) makes the follow The comparison of these two ing remark "
:
accounts (viz.: that of the Gospel of the He brews and of St. Matthew XIX, 16-24) is
8
GOSPELS not favorable to that in the Canonical Gospel. It is difficult to understand how a Jew could have asked, as did the rich young man, what
commandments he ought he might enter into
known by
to keep in order that
The Decalogue was
life.
heart by every Jew.
Moreover, the
narrative in the lost gospel is than in the Canonical Gospel.
more connected The reproach
made by our Lord bring home to the truth, that,
is
admirably calculated to
rich
man
s
conscience the
though professing
to observe the
he was far from practising its spirit; and this leads us quite naturally to the declaration of the difficulty of a rich man letter of the law,
obtaining salvation, or rather to our Lord
s
re
peating a proverb probably common at the time in the East. And lastly, in the proverb ad dressed aside to Peter, instead of to the rich young man, that air of harshness which our
Lord
s
spoken
words bear to the
in the
Canonical Gospel, as in his sorrow, en
young man
tirely disappears.
The proverb
is
uttered, not
in stern rebuke, but as the expression of sad
disappointment when the
rich
man
has
re
tired."
12.
XXI, 9). Matthew who wrote a gos Osanna Barrama," pel in Hebrew offer e., Hosanna in the highest. Hieronymus, Epist. XX, 5 ad Damasum.
(Matt.
"
i.
13.
(Matt. XXIII, 35).
In the Gospel which the
GOSPELS Nazarenes use we Barachias
"
find
Son of
written for
it
Son of
Jehoiada."
XXIII, 35 in a Matthaei, Evang. Matth. in Matt.
Hieronymus in
scholion
9
;
"He calls read: p. 376, we he had for of son the Zacharias Jodae,
Riga 1788,
two names. Baring-Gould "
Now
c.,
(1.
138) remarks: our Lord re
p.
whom
the Zacharias to
was Zechariah, son of Jehoiada, and in the not of Barachias, who was stoned court of the house of the Lord by order of ferred
Joash (2 Chron. of Barachias,
XXIV,
was
He
death of our Lord. zealots
inside
the siege,
the
i.
e.,
till
Zacharias, son
long after the was massacred by the till
Temple, shortly before Either, then, about A. D. 69. the
Greek Gospel of
written
20).
not killed
St.
Matthew was not
after the siege of Jerusalem,
and
so this anachronism passed into it, or the error is due to a copyist, who, having heard of the
murder of Zacharias son of Barachias, but
who knew nothing
of the Zacharias mentioned
Chronicles, corrected the Jehoiada of the that thereby original into Barachias, thinking in
he was rectifying a
Zahn
thinks
mistake."
that
the
scholion
mentioned
by giving both names Barachias and Jodae (Jodane) to the
above has solved the
difficulty
father of Zechariah,
who was
killed.
10 14.
GOSPELS (Matt.
XXV,
14
Since
sqq.).
which has come down
the
gospel
Hebrew
to us in
lan
guage pronounces not the threat against him who hid the money, but who spent it in riot ous living (the master) had three servants; one spent the substance of the master with harlots and with female flutists; the second multiplied it the third hid the talent then the received an addition, the second was blamed, and the third was cast into prison. ;
;
one I
that
imagine
threat which
to
according
was spoken
after
Matthew the the word ad
dressed to the idle one, does not concern him, but by way of epanalepsis the one mentioned before,
who had
eaten and drunk with the
drunkard. Eusebius,
Patrum
Theophania
bibliotheca
(Mai,
"Nova
"
IV,
i
(1847)
P
155). 15.
1
6.
The Hebrew: (Matt. XXVI, 74). denied and swore and cursed."
"and
he
Cod. evang. 566 (Tischendorf 1. c.). In the so-called gos (Matt. XXVII, 1 6 sq.). pel of the Hebrews, Barrabas is interpreted by son of their teacher," who was condemned "
for sedition
and murder.
Hieronymus
in
Matt.
XXVII,
gen, scholion in Gallandi reads It seems that the :
XIV
app., p. 81
name
of the rob
ber was a patronymic, since lated son of the teacher." "
16; Ori-
it
is
trans
The com-
GOSPELS
II
posed name Barraban means
son of our
"
teacher."
17.
often
XXVII, 51). In the Gospel that the very great mentioned we read
(Matt.
"
of the
Temple broke and in
Hieronymus comp. also his
CXX,
into
to Hedibia
epistle,
(1.
that this tradition
says not unlikely. earth
The
8.
(Matt.
p. 152) be true is
c.,
may
rocks were rent, and
and it is probable Temple was so shaken
that the great lintel stone 1
51;
(epist.
quaked,
that the
enough
lintel
pieces."
XXVII,
Matt.
8); Baring-Gould "
:
the
fell
XXVII, 62
sqq.;
fell."
I
comp.
Cor.
XV,
The Gospel also entitled according to Hebrews which I lately translated "
"
Greek and Latin,
7).
the into
and which Origen often
quotes, contains the following narrative after the Lord when He the Resurrection "
:
Now
had given the cloth to the servant of the priest, went to James and appeared to him." For James had taken an oath that he would not eat bread from that hour on which he had drunk the cup of the Lord, till he saw Him risen from the dead. Again a little afterward the Lord says Bring a table and bread," He took bread and forthwith it is added and and brake and blessed gave to James the My brother, eat thy Just and said to him Man is risen from them for the Son of bread, "
:
"
:
:
that sleep.
"
GOSPELS
12
Hieronymus, De This
touching
viris inliistribus 2.
Gould (1. c., p. 149), what we know about
"
brother.
James the
sippus
says Baringquite in keeping with St. James, the Lord s
incident,"
is
Just, according to
Hist.
(Eusebius,
Eccles.
Hege-
23) drank wine nor fermented liquors and abstained from animal food and though II,
neither
;
the account of Hegesippus is manifestly fabu lous in some of its details, still there is no rea
son to doubt that James belonged to the ascetic school
the Jews.
among
.
.
The
.
oath to
from food till a certain event was ac complished was not unusual (Acts XXIII, 14). abstain
.
.
.
its
way
The story of this appearance found into the writings of St. Gregory of
Tours (Hist. Eccl. Franc orum I, 21), who no doubt drew it from St. Jerome; and thence it passed into the de Voragine." 19.
(Matt. I
lived
came them I
XXVII, 62
am
in
"
Lay
sqq.,
the flesh.
to Peter :
of Jacques
For 17). believe that after His resurrection
know and
He
Legenda Aurea
and
XXVIII,
For when the Lord
He
to the Apostles,
hold, handle
not an incorporeal
diately they touched
Me, and
believed, being
both convinced by His flesh and
spirit.
Ignatius ad Smyrn.
2.
Ignatius,
who
cites these
Ill,
see that
And imme
spirit."
Him, and
said to
i,
words, does not say
whence he drew them; but Hieronymus (De
GOSPELS
13
informs us that they were In taken from the Gospel of the Hebrews.
viris inlustribus 16)
commentary on Isaiah XVIII (preface), Jerome informs us that according to the gos his
pel
which the Nazarenes
call that
of the
He "
inbrews, the apostles believed Jesus to be Eusebius Ecdaemonium." (Hist. corporale cles.
Ill, 36,
n)
remarks that he knows not
whence the words of Ignatius are taken. Origen (De prlnc. I prooem. 8) speaks of a pas Docsage in that book which is called the trine of Peter," where the Saviour said to His I am not an incorporeal demon disciples (daemonium incorporeum)" and adds that "
*
"
:
anyone who quotes ,
this
is
to be replied first
that this writing belongs not to those received by the Church; then it is to be shown that it
was written neither by Peter, nor by any one who was inspired by the Spirit of God. 20.
21.
(John VII, 53, VIII, n). He (Papias) gives a history of a woman who had been accused of many sins before the Lord, which is also con tained in the gospel of the Hebrews. Eusebius, Hist. Eccles. Ill, 39, 17. (Matt. V, 21 sqq? XVIII, 6 sqq., 31?).
In
the gospel of the Hebrews which the Nazarenes are in the habit to read it belongs to the great est sins when one afflicts the spirit of his "
brother."
Hieronymus 22.
As we
in
Ezcch. XVIII.
also read in the
Hebrew
7.
gospel,
where
GOSPELS
14 the
Lord says unless
glad
are
ye
Be never
:
His
to
disciples in
:
with
charity
your
brother."
23.
Hieronymus in Ephes. V, 4. The cause therefore of the divisions of souls that come to pass in houses (Christ) Himself
we have found in a place in the Gos existing among the Jews in the Hebrew
taught as pel
language, in which for myself the best
"
it
is
said
which
my
I will
:
Father
in
choose
heaven
hath given me." Eusebius, Thcophama IV, 12. 24. As it is also written in the gospel of the
brews
"
He who wonders
that reigns shall
shall reign,
He
and he
rest."
Clem. Alex. Stromata
In an
II, 9, 45.
other passage Stromata V, 14, 96 Cle With these words ( Plato, ment says "
:
Timccus,
p.
He 90) agrees the sentence till he finds, and :
that seeks will not rest
when he
finds,
he will wonder, and
dering he shall reign,
won
and reigning he
"
shall rest/
II.
THE GOSPEL OF THE EBIONITES. I.
Patristic Notices.
What we know of He tells Epiphanius. accept
the
gospel
of
us
is
from
they
only
Ebionites
the :
And
Matthew.
This alone
GOSPELS
15
they use, as do also the followers of Cerinthus and Merinthus. They call it the gospel of the
To tell the truth, Matthew wrote Hebrew and in Hebrew letters the nar
Hebrews. only in
and preaching of the Gospel in the New Testament. Others again have asserted that rative
the gospel of John is kept in a Hebrew trans lation in the treasuries of the Jews namely
Tiberias and that it is hidden there as some converts from Judaism have told us ac Even the book of the Acts of the curately. Apostles translated from the Greek into the at
Hebrew,
said to be kept there in the treas
is
uries, so that the
read
it
came
who
Jews,
in this
way
told us this
to the belief
on
and
Christ.
Epiphanius, Hares. XXX, 3. In another passage Epiphanius also states
(XXX, 6) among the been
said,
translated
:
And when among
books hidden
these
(i.
at Tiberias), as
e.,
has
he had read the Gospel of John from the Greek into Hebrew, he
also found the Acts of the Apostles. this alone, but also the gospel of
And
not
Matthew,
which was originally Hebrew.
And (XXX, used by them
13) in the Gospel of Matthew not in the perfect, but in a :
mutilated and castrated
form they call it of the Hebrews it is recorded and gospel there was a man," etc. (see below under 4). "
:
GOSPELS
16
Remains.
2. 1.
The beginning of their It came to pass in the gospel reads thus of of Herod, King Judaea, that John came days
(Matt.
i
Ill,
a.
sq.).
"
:
and baptized with the baptism of repentance in the river Jordan; he is said to be from the tribe of Aaron and a son of Zacharias the priest and of Elizabeth, and all went out to him."
Epiphanius, Hceres. b.
XXX,
13.
They cut off the genealogies in Matthew and commence as stated above, with the words: It came to pass in the days of Herod, King of Judaea under the high priest Caiaphas, that a man came named John and baptized with the "
baptism of repentance in the river Jordan/
H ceres.
Epiphanius, 2.
And
(Matt. Ill, 3 sqq.).
XXX, it
came
etc.
14.
to pass
when
him John and were baptized, and all Jerusalem also. He had a garment of camels hair, and a leath ern girdle about his loins. And his meat was wild honey, which tasted like manna, formed baptized, that the Pharisees
came
to
like cakes of oil.
H
Epiphanius, 3.
(Matt.
words
Ill, it
13
ceres.
sq.).
goes on
XXX,
And
"
:
came
13.
many other The people having been after
and was baptized out of the water, came by John. the heavens opened, and he saw the Holy Spirit descending under the form of a dove, and enbaptized, Jesus
And
as he
also,
GOSPELS taring into him.
heaven thee
Thou
:
am
I
And
a voice
my
art
17
was heard from
beloved Son, and in
And
well pleased/
*
again
:
This
I begotten thee/ And suddenly shone a great light in that place. And John seeing him, said, Who art thou, Lord? Then a voice was heard from heaven: This
day have
my beloved Son, in whom I am well pleased. Thereat John fell at his feet and said: I But he would pray thee, Lord, baptize me.
is
Suffer
not, saying, all
for so
it,
it
behoveth that
should be accomplished/ Epiphanius, Hares.
XXX,
13 (follow
ing I a). 4.
And there was a man and he was about thirty years Jesus,
(Comp. Luke
named
III, 23).
old; he has chosen us.
Epiphanius, 5.
ibid.
And He came into (Matt. IV, 12; IX, 9 sq.). and entered into the house of Si Capernaum and He opened His walked by the sea of Tiberias, I chose John and James, the sons of Zebedee, and Simon and Andrew and Thaddseus and Simon Zelotes, and Judas Iscariot;
mon, surnamed mouth and said,
Peter,
"
As
I
thee also, Matthew, when thou wast sitting at the receipt of custom, did I call and thou didst
me. According to my intention ye be twelve apostles for a testimony unto
follow shall
Israel."
Epiphanius,
ibid.
GOSPELS
18 6.
Th ey also deny that He (Matt. XII, 47 sq.). is a man, basing their assertion on the word which He said when He was told stand thy mother and thy brethren are who and "Who is my mother
"
:
Behold
without."
breth
my
hand These are toward His disciples and said: and sisters, which my brethren and my mother do the
1
will
of
my
Epiphanius, 7.
stretched forth His
He
"And
ren?"
Father.
H ceres. XXX,
14.
God the They say that He is not begotten by Father, but created like one of the archangels, He rules over the being greater than they.
God and He angels and the beings created by used the as by them came and declared gospel I am come to abolish the sacrifices records "
:
:
the wrath (of ye cease not from sacrificing, God) will not cease from weighing upon you."
if
Epiphan., 8.
(Matt.
XXVI,
H
cures.
XXX,
16.
Those who rejected the
17 sq.).
meat have inconsiderately fallen into the error I have no desire to eat the flesh and said (They leave of this Paschal Lamb with you." the true order of words and distort the word which is clear to all from the connection of "
:
the "
words
Where
wilt
to eat the
make the disciples say: Thou that we prepare for Thee
and
Passover?
"
To which He
replied:
flesh
of this
have no desire to eat the Paschal Lamb with you.") "
I
Epiphan., Hares. 1
Lit. the wills.
XXX,
22.
GOSPELS
III.
THE GOSPEL OF THE EGYPTIANS. Patristic Notices.
/.
a.
19
Their (the Sabellians
and strength
in
)
entire error has its cause
some Apocrypha,
especially in the so-called Gospel of the Egyptians to which some have ascribed this name. For in it many
such things are transmitted as esoteric doc trine of the Lord,
as
He had
if
disciples that the Father, the
Spirit are one
Son and the Holy
and the same.
Epiphanius, Hccrcs. LXII, b.
taught His
2.
that the soul is something hard to find and hard to know. For remains not in one fashion and in one form,
(The Naassenes) say which it
is
nor also in one affection so that
it
could be
one pattern or perceived in its na These manifold strange notions they
called after ture.
find in the so-called gospel of the Egyptians.
Hippolytus, Philosophnmcua V, 2. i.
7.
Fragments.
Wherefore Salome evidently said when the How long shall Logos spoke of the end men die?" V Wherefore the Lord As long as ye women very aptly answered
a.
"
:
.
.
"
:
give
birth."
Clem. Alexand., Stromata
III, 9, 64; 45 and Clem. Alex., Ex cerpt a ex Thcodoto 67. do they (the heretics, who reject mar-
see also III, 6,
b.
Why
;
GOSPELS not
riage)
also
the
quote
which were spoken
following
words
who
sooner
to Salome, they,
follow everything else than the true evangel ical canon ? For when she said Then I "
:
have done well that imagining that dren,
the
I have not given birth," not permitted to bear chil answered Eat of every
it is
Lord
"
:
herb, but the bitter one eat
Clem. Alex., Stromata
Baring-Gould
(1.
c.,
p.
two fragments, remarks
not."
III, 9, 66.
227), quoting these Cassian appealed "
:
marriage was Clement of Alexandria re fused to understand it in this sense. He is
to this text also in proof that
forbidden.
But
perhaps right when he argues that the first an swer of our Lord means, that as long as there
men
But the born, so long men will die. of the next answer meaning entirely escapes him. When our Lord says, Eat of every herb are
"
save
that
which
is
bitterness,"
he
means,
says Clement, that marriage and continence are left to our choice, and that there is no com
mand one way
or the other; man may eat of every tree, the tree of celibacy, or the tree of marriage, only he must abstain from the tree of
evil.
But
this
is
not what
was meant.
Under this
a figurative expression, the writer of passage conveyed a warning against mar
riage.
Death
is
the fruit of birth, birth
is
the
Abstain from eating of the tree of marriage, and death will be destroyed." fruit of marriage.
GOSPELS
21
That Baring-Gould continues by saying is the real meaning of this remarkable saying is proved conclusively by another ex :
this
from the Gospel of the Egyptians, also
tract
made by Clement
When Salome
2.
known what
of
Alexandria."
asked when
it
1
be
shall
she asked, the Lord said
"
:
made
When
you tread under foot the covering of shame, and when out of two is made one, and the male with the female, neither male nor female." And this word we have not in the four gospels transmitted to us, but only in the Gospel of the
Egyptians. Cassian in Clem.
HI,
Alexand., Stromata
13, 92.
Almost the same saying
is
found
in the 2.
Epistle of Clement, XII, 2, 4, 5, where For the Lord Himself being asked
read:
one when His Kingdom would come, When two shall be one, that which the
female,
is
within,
neither male
by
replied,
"
out as that which
we
is
with
and the male with nor
female."
The
explanation of this singular passage by Cle ment of Rome is Now, two are one when "
:
we speak
the truth one to another,
and there
And unfeignedly one soul in two bodies. that which is without as that which is with
is
in
meaneth
this
:
He
calls
the
soul
that
within/ and the body that which is without. As, then, thy body is visible to
which
1
See under
is
3.
22
GOSPELS sight, so also let thy soul be
And
works.
male
the
manifest by good with
neither male nor female,
this
the
He
female,
saith, that
brother seeing sister may have no thought concerning her as female, and that she have
no thought concerning him do these things, saith He,
my 3.
as male.
the
If
ye
Kingdom
of
Father shall come.
Those who are
hostile to the
word of God on
account of the notorious continence also quote these
words to Salome already referred to. are found in the Gospel of the Egyptians.
They They I came the
say:
"The
to destroy the
woman namely
eration and
Saviour Himself said:
works of woman
of lust
the works,
of
gen
death."
Clem. Alex., Stromata
IV.
;
;
III, 9, 63.
THE GOSPEL OF THOMAS.
There
extant in Greek, Latin and Syriac a gospel by Thomas the Israelitish philoso which in nineteen chapters pher," comprises is
"
the time
from the
fifth to
the twelfth year of
Whether this has any connection with Jesus. the Gospel of Thomas, of which a few frag ments are only extant, we know thinks is
not.
Ehrhard
probable that the gospel of infancy based in some way upon the gospel of it
The
Thomas. phorus
as
latter
having
is
mentioned by Nice-
contained
1300
stichoi.
GOSPELS
What we know
23
of this gospel
we
learn
from
the following: 1.
We
have, however, necessarily subjoined here a catalog of these also, in order to distinguish
those that are true, genuine and well authenti cated writings, from those others which are
not only not embodied in the canon, but like wise disputed, notwithstanding that they are
most ecclesiastical writers. Thus \ve may have it in our power to know both these books, and those that are adduced by the heretics under the name of the Apostles, recognized
by
"
and
"
"
Peter compose the gospels of and others Thomas and Matthias
such, viz.
:
as
"
"
"
beside them, or such as contain the Acts of the Apostles, by Andrew and John, and others, of which no one of those writers in the ec clesiastical
succession
make any mention
has
in his
condescended
Eusebius, Hist. Ecclcs. Ill, 25, 2.
to
works.
The New Testament has only four
6.
gospels; the
others are pseud-epigrapha and hurtful. The Manichseans wrote also a accord gospel "
ing to Thomas," which having the sweet savor of an evangelical name, corrupts the souls of simple people. Cyrill. Hieros., Catcch. 3.
Let no one read the
IV, 36.
"
For gospel of Thomas." one of the it is not but one of apostles, by by the evil disciples of Manes. Cyrill. Hieros. Catcch.,
VI, 31.
GOSPELS
24 4.
But they is
only
mony
e.,
(i.
the Naassenes) assert that not
therein favor of their doctrine testi
drawn from
to be
the mysteries of the those of the Phryg
Assyrians, but also from ians concerning the happy nature, concealed
and yet
at the
that have been,
same time disclosed of things and are coming into existence,
and moreover
will be, (a happy nature) which, (the Naassene) says, is the kingdom of heaven And concern to be sought for within a man.
down an
ing this (nature) they hand occurring
passage,
the
in
explicit
inscribed
Gospel
them
"
to
according selves thus
"
:
in
concealed,
He who
expressing
seeks
me
will find
I
shall
in
the
age be
fourteenth
manifest."
Hippolytus, Philosophnmena V,
V.
me
from seven years old; for there
children
made
Thomas,"
MATTHIAS
Ehrhard
7.
TRADITIONS.
states that three writings are
nected with the
name
con
of the Apostle Matthias
:
mentioned
a
only by Origen (and gospel Eusebius), TrapaSoo-eis Markov, quoted by Clem ent of Alexandria, and finally Aoyot a-n-oKpv^oi,
Jesus given to the apostle, to which Basilides referred according Zahn identifies all to the Philosophumena. private
three
instructions
writings,
but
guishes between the
of
Harnack rightly distin Tradigospel and the "
GOSPELS
25
Of
the gospel nothing can therefore Traditions" however must be be said; the tions."
older than the time of Clement of Alexandria
and were
use in non-hasretical circles of
in
Egypt. Patristic
/.
a.
and
Basilides, therefore,
and
disciple of
Notices.
Basilides,
communicated to them
the true son
Isidortis,
say that
secret discourses, which,
being especially instructed, he heard Saviour. ides, tire
Let
Matthias
us, then, see
how
from the
clearly Basil
simultaneously with Isidortis, and the en band of these (heretics), not only abso
lutely
belies
Himself.
Matthias, but even the Saviour
...
In the
first
instance,
lay
ing hold on this borrowed and furtively de rived tenet from the Peripatetics, they play
upon the folly of those who herd together with them. For Aristotle, born many generations before Basilides, "
first
lays
down
a system in
"
the
Categories homonymous covering words, which they give out as their own and new and as secret doctrine of Matthias,
b.
Some
Hippolytus, Philosophumena VII, 20. of the heretics derive their name from
some proper name,
like the Valentinians,
cionites, Basilidians,
Mar-
even though they boast to
For as the represent the view of Matthias. teaching of the apostles is harmonious, so also their traditions.
Clem. Alex., Stromata VII,
17, 108.
GOSPELS
26 2. 1.
Its (of truth)
Fragments.
beginning "
as Plato says in the
is
to
admire the deeds, and Mat
Theaetetus
"
recommends in the Traditions der at what is before you," laying
thias
as
first
Won down
this
step of further knowledge.
Clem. Alex., Stromata 2.
:<
:
II, 9,
45.
assert that Matthias also
They
(the Gnostics) the flesh must be contended taught thus that with, and evil entreated, and its unbridled lust "
must in no wise be yielded to, but the soul must be made to grow through faith and knowledge/ Clem.
Nicephorus
They say
Stromata
Alex.,
that
III,
4,
Callisti, Hist. Eccles. Ill,
in
the
Traditions
26; 15.
the
apostle If the other things man elect manthe of an elect sin, neighbor himself as has sinned; for had he conducted
3.
Matthias said
the
word
have been life
"
among
:
prescribes, his neighbor also filled
would
with such reverence for the
he led as not to
1 sin."
Clem. Alex., Stromata VII,
13, 82.
according to others, Matthias, chief of the tax collectors, when he heard how the Lord wished to come
(Luke XIX, 2-10).
4.
1
Baring-Gould
(1.
c.
p.
133)
Zacchseus,
remarks:
"This
was exag
gerated in the doctrine of the Albigenses in the twelfth and the ministers of the thirteenth centuries. The Perfects, But if one of the Perfect the converted. reconciled sect, sinned (f. e. ate meat or married), all whom he had recon ciled fell with him from grace, even those who were dead
and
in
heaven."
GOSPELS
27
Behold, Lord, the half of my give to the poor; and if I have taken "
to him, said
goods,
I
:
from any man by
him Son was
fourfold."
of
Man
said the
restore
I
false accusation,
Of him
Lord
"
:
The
came to-day and found that which
lost."
Clem. Alex., Stromata IV,
THE GOSPEL OF
VI.
6, 35.
PHILIP.
According to Harnack this gospel, which Epiphanius found among a Gnostic party in Egypt, belongs to the second, or to the half of the third century. originated already in the
Zahn thinks
first
that
it
decades of the
first
second century in primitive Gnostic circles of Egypt. The author is probably the Apostle Philip (John
I,
45
sq.
;
VI,
7; XII, 21 sq.
5,
;
XIV, 8 sq.) and not the evangelist of that name (Acts VI, 5 VIII, 5 sq. XXI, 8 sq.). The only fragment which has been pre ;
;
"
served by Epiphanius runs this: They (the Gnostics) produce a gospel fathered upon Philip, the holy disciple,
in
which
it
is
said:
The Lord revealed to me what the soul ought to say when she mounts to heaven, and what answer she should give to each of the higher I have known myself, and gathered powers :
myself together, and begotten no children for the Archon of this world, but have torn up his roots,
and gathered the scattered members,
28
GOSPELS and
I
know who thou
For
art.
scended from the upper world. in this
manner she
is
dismissed.
am
I
By But
de
speaking if she is
found to have begotten a son, she low, until she
and
to
is
draw them
to
herself."
H
"
ceres. Epiphanius, It is not altogether
Gould
(1.
c.,
p.
294),
XXVI,
The
13.
says Baringcatch the meaning
easy,"
"to
of this singular passage, but its signification.
is kept be her children up
able to take
apparently has soul trammelled with the it
chains of matter, created by the Archon, the Creator of the world, has to emancipate itself
from
all
material
Each thought, by any thing in the
concerns.
interest, passion, excited
a child born by the soul of Archon, to which the soul has contributed animation, the world, form. The great work of life is
world,
is
the disengagement of the soul from all concern in the affairs of the world, in the requirements of the body. When the soul has reached the
most exalted perfection, it is cold, passionless, indifferent; then it comes before the Supreme God, passing through the spheres guarded by attendant aeons or angels, and to each it pro tests
its
disengagement.
But
should
any
thought or care for mundane matters be found lurking in the recesses of the soul, descend again, and remain in exile
reabsorbed
all
the
life
it
it till
has to it
has
gave, the interest
it
GOSPELS
29
make
such concerns, and then again easy to reach God." felt,
in
VII.
THE GOSPEL OF
it
EVE.
Baring-Gould (1. c., p. 286) says: "The immoral tendency of Valentinianism broke out in coarse, flagrant licentiousness as soon as the doctrines of the sect had soaked
of the stratum of educated
men
of the undisciplined and vulgar.
down
Valentinian
ism assumed two forms, broke into two -the Marcosians and the Ophites. .
The Ophites
out
to the ranks
a
sects,
called
.
.
the
possessed gospel, It contained, no doubt, an Gospel of Eve. account of the Fall from their peculiar point of
Epiphanius has preserved two pas
view."
sages from
it.
Others are not ashamed to speak of a Gospel of Eve. Upon her name they father a seed as if they had found the meat of knowledge in consequence of a revelation, the serpent hav And as in the fickle mind ing talked with her.
drunk or confused the words are not the same, being partly foolish, partly whin of one that
ing, thus
it
is
altogether happened to the secret
evil seed of those impostors.
And
they pro ceed from the foolish visions and testimonies
which are declared sert the following
in that gospel. "
:
I
They
stood on a high
as hill
GOSPELS
30 and saw a
man, and another one who was
tall
mutilated and
I
heard something like the voice I drew near to hearken,
of the thunder, and
I am thou, and and he spoke to me saying thou art I, and where thou art there am I also :
and
in all things
am
I
And from when in gathering me
sown.
soever thou gatherest me, thou gatherest thyself/ "...
XXVI,
Epiphanius, Hccres. 2.
They "
I
2
sq.
therefore read also in apocryphal books: saw a tree, which bore twelve fruits dur
ing the year and he said to me: tree of
life,
This is the which they refer to the female
menstruation."
Epiphanius,
With regard Gould remarks:
to the
1.
c.,
first
5.
fragment Baring-
meaning of
"The
this pas
expresses the doc trine of absolute identity between Christ and the believer, the radiation of divine virtue
sage
is
not doubtful.
It
through
all
souls, destroying their individual
that
all
may
ity,
dividualities
Christ are
VIII.
be absorbed into Christ.
In
emerge out of God, and through
drawn back
into
God."
THE FAYUM-FRAGMENT
The Fayum-Fragment
is
perhaps the oldest
fragment of a non-canonical gospel. Bickell published a facsimile which answers to Mark
XIV, 26-30 (but without V, 28), but
it
may
GOSPELS
31
be a mere abbreviation of the text
also
Mark.
of
perhaps belong to some homily Nosgen and Zahn are in favor of Harnack suggested that the frag
may
It
or treatise. the latter.
ment may belong
to the
gospel of the
He
brews or Egyptians, a suggestion made before him already by Chiapelli.
The fragment .
.
Before
like
.
.
.
.
as I
will
it
stands reads thus:
must depart, you be
offended
in
all
this
"
I will night according to the Scripture smite the shepherd and the sheep shall :
be
scattered."
though
all
(do
But Peter said: it),
Lord said The and thou shalt be the :
"And
But the yet not cock will crow twice, I."
first
to betray
me
thrice.
IX.
THE OXYRHYNCHUS-FINDS.
Under
heading we bring the two gos the first was published by Grenfell and Hunt in 1904; the second in 1908; the former was discovered in 1903 the latter this
pel
fragments
in
December
;
;
Besides these gospel1905. fragments we also bring the Oxyrhynchus Sayings or Logia, both those found in 1897
and 1903.
GOSPELS
32
THE GOSPEL-FRAGMENTS.
A. 1.
(Take no thought) from morning until even nor from evening until morning, either for your food what ye shall eat or for your rai ment what ye shall put on. Ye are far better than the lilies which grow but spin not. Hav ing one garment, what do ye (lack?). Who could add to your stature? He Him His dis self will give you your garment. .
.
.
When wilt thou be say unto Him manifest to us, and when shall we see thee? "
ciples
:
"
He
"
saith
:
When
not be ashamed.
ye shall be stripped and
.
.
."
.
.
He
.
said:
The key of knowledge ye hid ye entered not in yourselves and to them that were enter "
;
2.
ing in ye opened not." before he does
...
ner of subtle excuse. also suffer the
evildoers
l
wrong makes
all
But give heed
man
lest
ye
same things
among men
as they; for the receive their reward not
the living only, but also await punish ment and much torment.
among
And He
took them and brought them into
the very place of purification, and ing in the temple.
And
was walk
a certain Pharisee, a chief priest,
whose
met them and said
to the
name was Levi
(
?),
editors state that the gospel from which this frag is likely to have been composed in Egypt before A. D. 150, and to have stood in intimate relation to the gospel of the Egyptians,
iThe
ment comes
GOSPELS
33
Who
gave thee leave to walk in and to see these holy vessels, when them hast not washed nor yet have thy disciples bathed their feet? But de Saviour
"
:
this place of purification
filed
thou hast walked
in this temple,
which
is
a pure place, wherein no other man walks ex cept he has washed himself and changed his garments, neither does he venture to see these And the Saviour straightway holy vessels." stood still with his disciples and answered him :
"
Art thou then, being here ? He saith unto him "
clean for I
in
washed
the
"
I
:
am
temple, clean ;
and having ascended by an
in the pool of David,
descended by one staircase I and I put on white and clean garments, and then I came and looked upon these holy
other,
vessels."
The Saviour answered and "
Woe
ye
blind,
who
see
said unto
not.
Thou
him
:
hast
washed in these running waters wherein dogs and swine have been cast night and day, and hast cleansed and wiped the outside skin which also the harlots and flute-girls anoint and wash and wipe and beautify for the lust of men; but within they are full of scorpions and all wickedness. But I and my disciples, who thou sayest have not bathed, have been dipped in the waters of eternal life which come from
But woe unto
thee.
GOSPELS
34
THE OXYRHYNCHUS-LOGIA.
B. 1.
.
And
.
.
then thou shalt see clearly to cast is in thy brother s eye.
out the mote that 2.
ye fast (to or from) the world, ye shall in no wise find the Kingdom of God, and except ye sabbatize the Sabbath,
Jesus says
"Except
ye shall not see the
The phrase
Father."
"
fast
to
also found in Clem. Alex., "
To
sabbatize the
true Sabbath,
is
from the world Stromata
Sabbath
to cease
from
is
III, 15, 99-
"
is
"
to
sin.
keep the
Of many
Sab possible patristic illustrations of spiritual c. Dial. cf. Justin Martyr, bath-keeping,
Trypho 12:
new Law wishes you
"-The
to
sabbatize continually, and ye while ye do no work throughout one day imagine that ye act
This
piously.
is
because ye do not understand
Also if ye given you. bread have eaten unleavened ye say that ye
why
the
have is
command was
Not
the law.
fulfilled
the Lord our God
in
pleased.
one among you forsworn or a cease:
these things
If there thief,
is
let
any
him
let him repent, and true and joyous the sabbatized
any adulterer,
if
then he has
Sabbath of
God."
(Jackson,
p.
63.)
I stood in the midst of the world, saith 3. Jesus and in the flesh was I seen of them, and I "
:
found athirst
all
men
among
drunken, them.
and none found
And my
I
soul grieveth
GOSPELS
35
over the sons of men, because they are blind at heart and see not their poverty."
Wherever there are two, they Jesus saith God s presence; and where not without are Raise there is one only, I say, I am with him. "
4.
:
up the
stone,
and there thou
cleave the tree and I
The
am
shalt find
me;
there."
part of this logion, because very defective in the manuscript, has given rise to first
We
numerous conjectures.
have followed the
As parallel pas brilliant conjecture of Blass. sage may be adduced the saying (see 69) con tained in
Ephraem
Evang. Concord.
Syr.,
Ex
pos.
The
latter
half
of
this
saying offers no
difficulty of reading, but is the
point of interpretation.
most contested
The view which has
been most widely accepted, is that which sees in the words an assertion of Christ s presence in nature; so that the "
yea,
and under inanimate creation you
all
life I
present; will
me." "
A
prophet
A
city built
is not acceptable in neither does a physician work country, cures upon them that know him."
Jesus says his
:
own
"
6.
am
be,
find 5.
sequence of thought will
forms of human
In
Jesus says
:
on the top of a high
1 So Klostermann and Preuschen Taylor suggests their wretchedness and their poverty; Cross, Lock and Sanday: see not, poor and know not their poverty. ;
:
GOSPELS
36
and established can neither
hill
nor be
fall
hid."
"Thou hearest with one ear (but Jesus says: the other thou hast closed)."
7.
The words within
brackets
are
sug
1
8.
(
i
)
gested by Swete. These are the true sayings which Jesus
liveth
And
"
:
shall
wise taste of
death."
That
Judas
has
end,
from
the
Acts
"Let
called
the
of
Eusebitrs, Hist. Eccles.
(2) Jesus saith:
been
also
Thomas, we know from
9.
who
and was dead spake to Judas Thomas. the Lord said to him Whosoever hearken to these sayings, he shall in no
I,
not him
Abgar Leg Thomas, and
13,
u.
who
seeks the
Father cease until he find him; and having found him, let him be amazed and being amazed he shall reign, and reigning he shall ;
rest."
The found
substance of this saying in
also
is
Clem. Alexand., Stromata (see
above Gospel of the Hebrews XXIV). In the.Acta Thoince (ed. Bonnet, p. 243)
we
read
"
:
And
the apostle said
treasury of the holy
King
is
( :
The
flung open,
and they who worthily partake of the good things there rest, and resting they "
shall reign.
IO 1
-
(3) Jesus saith: With
"Who
are they that
draw
the following begin the sayings found in 1903.
GOSPELS
37
The king to the Kingdom? heaven; but they that are on earth and the birds of the heaven and every crea
you (MS. us)
dom
in
is
ture that
is
the fishes of the sea, these
you
to
Hades and are they that draw
under the earth and
And
it.
in
kingdom of heaven is know him
the
within you, and whosoever shall self shall
find it; for if ye shall truly
know
yourselves, ye are the sons and daughters of the Father Almighty, and ye shall know your
God, and ye are the
selves to be in the city of city."
Since
the
reconstruction
of
this,
the
longest and most important of the Say ings is extremely difficult, we have fol lowed Swete s version. 1 11.
(4) Jesus saith
man
"A
:
will
not hesitate
inquire boldly about the seasons, prating of the place of glory. But ye shall hold your for that are first shall be last, peace; many
to
and the 12.
and few
last first,
(5) Jesus saith: face,
"All
and that which
is
shall find
it."
not before thy hidden from thee shall that
is
be revealed, for there is nothing hidden which shall not be made manifest, or buried which shall not be 13.
(6) His "
1
The
How
raised."
disciples shall
we
fast
different texts are
Antilcgomena, pp. 18, 19.
p.
22
sq.,
question ?
Him
And how
and shall
say:
we
conveniently given in Preuschen and Klostermann Apocrypha III,
GOSPELS pray? And how are we to give alms? And such duties what are we to observe?"
of
"
See that ye lose not your re ward. Do nothing save the things that be long to the truth, for if you do these, ye shall know a hidden mystery. I say unto you, Jesus saith
Blessed
is
:
the
man who
.
.
."
This Saying, too, is broken beyond hope of recovery, and we have therefore also followed
who
"
an answer to a question which happily has been fairly well The question seems to have preserved." Swete,
says that
It
is
some instruction upon almsgiv ing, prayer and fasting, similar to that which we find in the Sermon on the Mount, if not arisen out of
identical with
We
it. can imagine the circum After the crowd had dispersed and our Lord was again alone with the Twelve, one or more of His disciples Thomas, as
stances.
more probably Peter, perhaps company with Andrew and the two sons of Zebedee (Mark XIII, 14) appealed to him for more definite teaching on the three the prologue suggests, or in
great acts of righteousness to which He had referred. The Pharisaic scribes had laid down definite rules for the discharge of these duties,
and they looked guidance.
to their
Master for similar
The strong word
l&rd&iv
(i.
e.,
to
question), used in this sense only in John XX, 12, indicates a desire to press their suit un duly,
to
examine, cross-question, and almost
GOSPELS
39
to catechise the Master on these matters, and force
anced
Him
to prescribe a system of nicely-bal How, i. e., after what regulations.
manner, were His disciples to fulfil their obli gations? The motive which prompted the de
mand
shown by the USe Of observe) the Twelve were is
;
fluence of the Pharisaism
iraparriptiaOai (i. e.,
under the in which had been the youth, and they not still
religious teacher of their unnaturally sought to foist the spirit of legalIf the question ism into the new teaching. the been has general sense rightly interpreted, In such a of the answer may be conjectured.
demand
the Master
would discover a temper
the very opposite of that which he had la bored to produce. Those who could make it
had
failed
Kingdom
to
grasp the
of God.
To
first
use
lessons St.
Paul
of the s
later
phraseology, they looked to be justified by works of law, and not by a righteousness based upon the principle of faith. Against
such a perversion of His teaching the Lord
would assuredly have made a stand. But in what words? Along what line of thought would He have carried His questioners to a better understanding of His position? The keynote of His answer is struck by rr]? dA^aa?, which survives to show that though the ques tion may have arisen out of the Sermon on the Mount, the Lord s reply was in the terms of the Johannine teaching.
To
the bare per-
GOSPELS
40
formance of certain prescribed acts He op posed the doing of the truth, which both the Fourth Gospel (III, 21) and the First Epistle of St. John (I, 6) represents, as the first con dition of life in Christ. No mere acts in fast prayer, and almsgiving, no formal ob servance of external duties could secure the ings,
Divine reward, which depends on the assimila tion
and fulfilment of the Truth
pository Times, August, 1904,
X.
p.
(Ex
493.)
REMAINS OF THE GOSPEL OF PETER. /.
a.
itself."
(The
citizens of
Patristic Notices.
Nazareth) thought that he was
the son of Joseph and Mary. But some say, basing it on a tradition in the Gospel accord the book of ing to Peter, as it is entitled, or "
that the brethren of Jesus were sons of Joseph by a former wife, whom he married James,"
before Mary.
Origen, Comment, in Matt. X, b.
17.
The Nazorites righteous
are Jews who revere Christ as a man and use the so-called gospel
according to Peter. c.
Theodoret, Hccr. fab. comp. II, 2. As to what are called his (i. e., Peter s) Acts, and the Gospel according to Peter, and that the Preaching and the Revelation of called "
him,"
down
we know nothing as
Catholic
of their being handed Since neither writings.
GOSPELS
among o
41
the ancient nor the ecclesiastical writ-
ers of our
own
day, has there been one that
has appealed to testimony taken from them. Eusebius, Hist. Ecclcs. Ill, 3.
There (i.
is
3, 2.
work composed by him
also another
is
1 Serapion) on the gospel of Peter, as it called, which, indeed, he wrote to refute
e.,
the false assertions which
contains,
it
on ac
who
count of some in the church of Rhossus,
by
this
work were
trines.
From
led astray to perverted doc which it may be well to add
some brief extracts by which what he thought of the book
it
may
be seen
:
brethren, receive Peter and the other But those writ Apostles as Christ Himself. their under which name, as we falsely go ings "
We,
are well acquainted with them, know also, that we have not
we
reject,
and such
received
handed down to us. But when I came to you, and I had supposed that all held the true faith as I had not perused the gospel presented to them under the name of Peter, I said If this ;
be the only thing that creates difference among but now having under you, let it be read ;
from what was minds were enveloped stood,
said to me, that their in
some
heresy, I will
1 Serapion, Bishop of Antioch 190-203, on entering his see, learned that there was a gospel attributed to Peter read in the sacred services of the church of Rhossus, in Cilitia. He at first sanctioned its use, but after a more careful examina tion Serapion regretted his precipitation in sanctioning the in refutation use of the Gospel, and wrote a book upon it, of its false assertions." "
GOSPELS
42
make
haste to
come
to
me
brethren,
you again; therefore, But as we per
soon.
expect ceived what was the heresy of Marcion, we plainly saw that he ignorantly contradicted
which things you may learn from what has been written to you. For we have borrowed this gospel from others, who have studied it, that is, from the successors of those himself,
who led the way before him, whom we call Docetse (for most opinions have sprung from this sect). And in this we have discovered many things superadded to the sound faith of our Saviour; some also attached that are for eign to it, and which we have also subjoined for your
sake."
Eusebius, Hist. Eccles. VI, 12, 2-6.
This was
all
that
was known
of the Gospel
the publication of the Akhmim fragment which was discovered by the French
of Peter
till
Archaeological Mission, Cairo, in a grave (supposed to be a monk s) in an ancient cemetry at Akhmim (Panopolis) in Upper Egypt in 1886. It was published in 1892 under the care of M. Bouriant in the Memoirs of the "
French Archaeological Mission at Cairo," Vol. The same parchment which con IX., fasc. i. tained
this
fragment also contained
a
frag
ment of the Revelation of Peter and a frag ment of the book of Enoch in Greek. The find soon produced a great literary ac tivity, as can be seen from the bibliography.
GOSPELS The fragment begins
43
in the
middle of the his
tory of the Passion, and ends in the middle of a sentence, with the departure of the dis ciples into Galilee at the
end of the Feast of
Unleavened Bread, exactly a week after the Crucifixion, the ostensible author, Peter, and Andrew, his brother, taking their nets and going to the
sea.
The dependence
of
our Gospel upon the
canonical gospels, especially the synoptical,
admitted by most scholars. that the Gospel of Peter was
It is also
Harnack thinks
that
known
to Justin.
Clement of Alexandria,
the Didascalia, Pseudo-Ignatius,
Ephraem
also
perused the Gospel of Peter, and assigns as date
AC
110-130.
was
also
known
2.
I,
i.
It
in
is
admitted
its
originated in Syria, but
Egypt.
THE GOSPEL OF PETER. But of the Jews none washed
his hands,
Herod nor any of his judges. And when they had refused to wash
neither
2.
them, Pilate rose up. then Herod, the King, that the Lord be taken,
And
II,
3.
saying to soever I com
What things mand yon to do, do unto And there stood Joseph,
them
"
:
Pilate
commanded
him."
the friend of
and of the Lord, and knowing would crucify him, he came
that they to
Pilate,
and asked the body of the
GOSPELS
44 4. 5.*
Lord for burial. And Pilate sent to Herod and asked his body. And Herod said Brother Pilate, even if no one had asked for him, we should have buried him. For the Sabbath is "
:
drawing on
for
;
it is
that the sun set not
been put to
him
death."
to the people
feast
of
the
written in the law,
upon one
And
that hath
he delivered
on the day before the
unleavened bread,
their
feast. III,
6.
And
they took the Lord and pushed
him
as they ran and said Let us drag away the Son of God, since we 7.
"
:
have him
on
in
our
power."
And
they
him with
purple, and set him the seat of judgment and said:
clothed
Judge righteously, O King of Israel." of them brought a crown of thorns and put it on the head of the Lord. And others stood and spat in his eyes, and others smote his cheeks; others pricked him with a reed, and some scourged him, saying: "With this honor let us honor the Son of "
8.
9.
And one
God."
IV,
10.
ii.
And
they brought two malefactors, and they crucified the Lord between them. But he held his peace, as though having no pain.
And when
they had raised
the cross they wrote the
"
title
:
This
GOSPELS 12.
is
the
set his
King
of
45
them among them, and 13.
And
them.
And having
Israel."--
garments before him they parted cast
lots
for
one of the malefactors re
proached them and
"
said
:
We
for
we done have suffered thus, but this man, who hath become the Saviour of men, what wrong hath And they became he done to you?" that his him and commanded angry at
the evils that
14.
legs should not be broken, that he
might
die in torment.
V,
15.
And
was noon and darkness came over all Judaea, and they made a noise and were distressed, lest the sun had set, whilst he (Jesus) was yet alive. For it is written for them, that the sun set not on him that hath been put to Give death. And one of them said: him to drink gall with vinegar." And they mixed and gave him to drink. And they fulfilled all things, and ac it
"
1
6, 17.
1
8.
complished the sins against their own And many went about with head. lamps, supposing that it was night, and fell down. And the Lord cried out,
19.
saying: "My power, my power, thou hast forsaken me," and after these
20.
words he was taken up. And in that hour the vail of the temple of Jerusa lem was rent in twain,
GOSPELS
46 VI, 21.
And
then they drew out the nails from
the hands of the Lord, and laid
And
him
22.
upon Then quaked and great fear arose. the sun shone, and it was found (that
23.
it
the earth.
the whole earth
was) the ninth hour.
And
the
Jews
rejoiced and gave his body to Joseph that he might bury it, since he had seen 24.
what good things he had done.
And
he took the Lord and washed him, and rolled
him
him
and brought tomb, called the Gar
in a linen cloth,
into his
own
den of Joseph. VII, 25.
Then
Jews and the perceiving what
the
and the priests, they had done to themselves, began to beat them selves and to say Woe for our sins elders evil
"
:
;
the 26.
judgment has come nigh and the
end of
Jerusalem."--
And
I
with
my
companions was grieved, and being wounded in mind we hid ourselves. For we were being sought for by them
and as wishing to set upon all these mourning and weeping night and day until the Sab as malefactors,
27.
the temple. And we fasted and sat things
fire to
bath.
VIII, 28.
And ers
the scribes and Pharisees and eld
being gathered together one with when they heard that the whole
another,
people
murmured and
beat their breasts
GOSPELS
47
"If by his death such great have taken place, see what rightsigns And the elders were ecus man he
saying:
29.
is."
came to Pilate, beseeching Give us soldiers him and saying that we may guard his sepulchre for three days, lest his disciples come and steal him and the people suppose that he is risen from the dead and do us And Pilate gave them Petroafraid and
"
30.
31.
:
evil."
nius
32.
33.
centurion
with
soldiers
to
guard the tomb. And with them elders and scribes went to the sepulchre, and with the centurion and the sol diers all who were there rolled a great stone and set it at the door of the sepulchre, seals,
IX, 34.
the
and
they
affixed
and having pitched a tent
seven there,
they guarded it. And when the morning of the Sabbath
came, a multitude came from Jerusalem
and the region round about, 35.
which the Lord as the soldiers
37.
to see the
in the night in
day was drawing on, kept guard two by two, s
was a great voice in the heaven, and they saw the heavens opened, and two men descending from thence with great splendor and coming to the That stone which was put at tomb. the door, rolled away of itself and made
there 36.
And
sealed sepulchre.
GOSPELS
48
way X, 38.
39.
in part,
and the tomb was opened
and the two young men entered in. And when the soldiers saw this, they awakened the centurion and the elders, for they too had remained there to keep
And
guard.
as they
were
telling
what
they had seen, they saw again* three men come forth from the tomb, and
40.
two of them supporting one, and a cross and of the two the following them, head reached into the heaven, but the head of him that was led by them over-
41.
and they heard a voice from the heavens, saying Hast thou preached to them that sleep And a response was heard from the passed the heavens,
"
:
"
42.
cross
XI, 43.
They
44.
these
"
Yea."
:
therefore considered one with an
other whether to go things
to
away and shew
Pilate.
And
while
they yet thought thereon, the heavens again were seen to open, and a certain
man
45.
and enter into the sepulchre. When the centurion and they that were with him saw these things, to descend
they hastened in the night to Pilate,
tomb which they were and declared all things which watching, they had seen, being greatly distressed and saying Truly He was the Son leaving
the
"
46.
:
of
God."
Pilate
answered and said:
GOSPELS
pure from the blood of the Son God; you have decided thus."-
am
"
I
of 47.
49
Then they all drew near and besought him and entreated him to command the centurion and the soldiers to say noth ing of the things which they had seen. "
to For it is better," say they, commit the greatest sin before God, and not to fall into the hands of the people of the Jews and to be stoned."-- And Pilate commanded the centurion and "
48.
49.
XII, 50.
the soldier to say nothing. And at dawn upon the
Lord s day, of the Lord, Mary Magdalen, a disciple fearing because of the Jews, since they
were burning with wrath, had not done at the Lord s sepulchre the things which
women
are
wont
to
do for their beloved
she took her friends with her
51.
dead
52.
and came was laid.
to
the
And
sepulchre where he they feared lest the
Jews should see them, and they said: Although on that day on which he "
we could not weep and lament, yet now let us do these things But who shall roll at His sepulchre.
was 53.
away
crucified
for us the stone that
was
the door of the sepulchre, that
enter in and
sit
was
great,
we may
Him
by
things that are due
laid at
?
and we fear
and do the For the stone lest
someone
GOSPELS
50 54.
cannot, yet if we but set at the door the things which
And
see us.
we
if
bring for a memorial of Him, we will weep and lament, until we come
we
unto our XIII, 55.
And
home."
and found the tomb
they went
opened, and coming near they looked in there; and they see there a certain
young man
sitting in the
midst of the
tomb, beautiful and clothed
who
exceeding bright, 56.
"Wherefore
seek ye
?
are
Him
that
ye
was
a robe
in
said to
come?
them :
Whom
crucified
?
He
and gone. But and see the place where he for he is not (here) lay, that he is risen and gone thither, whence he was Then the women feared and sent." is
ye believe
if
risen
not, look in
;
57.
fled.-
XIV,
58.
59.
Now
was the last day of the unleav ened bread, and many were going forth, it
returning to their homes, as the feast But the twelve disciples was ended. of the
60.
Lord
wept and were grieved;
and each one being grieved for that which was come to pass, departed to his But I Simon Peter and An house. drew my brother took our nets and
went
to the sea
;
and there was with us
Levi the son of Alphseus,
Lord
whom
the
GOSPELS
S1
Harnack (Texte und Untersuchungen IX, 2 (1893), has pointed out the following new traits contained in the Petrine account of the history of the Passion and burial the judge who condemned Jesus, application had to be made for the :
1.
Herod was and to him body.
2.
The Jews, Herod and wash their hands, and
the Judges would not Pilate then raised the
sitting. 3.
4.
5.
Joseph was the friend of Pilate (II).
Joseph begged for the body before the cruci fixion, and Pilate sent for permission from Herod.
The
pushed him as they ran
"
soldiers
"
and
their speech (III).
7.
The mockery of Mocking speech.
8.
"As
6.
the soldiers.
though having no
pain"
(IV).
"
9.
10.
Having set his garments before him." One of the malefactors blamed the multitude, and
his speech.
11.
The
13.
In the darkness
legs of either the malefactor or Jesus were not broken that he might die in torment. 12. The gall and the vinegar (V).
and 14. 15.
fell
The cry The fact
many went about with
lamps,
down. "
My
that
taken up.
power,
my
when he had
power."
so cried Christ
was
GOSPELS
52 1
6.
17.
Mention of the nails in the hands down from the cross (VI)
The earthquake when
the
at the taking
hody touched the
ground. 1
8.
The joy
of the Jews when the sun shone again. had seen all the good things that
"
19.
Joseph
"
Lord had done. washed the body. The cries of woe of the Jews and the
20. Joseph 21.
their leaders
24.
sins, and their expectation of the on judgment Jerusalem (VII). The disciples remained in concealment, full of grief, and fasted and wept till the Sabbath. They were searched for as malefactors and as anxious to burn the temple. The name of the centurion of the watch -
25.
The
over their
22.
23.
Petronius (VIII). centurion,
rolled 26.
The
up
soldiers,
and the elders
watched at the grave. were affixed to the stone.
elders also
27. Seven
seals
28.
A
29.
The gathering of
the
the stone.
tent pitched for the watch.
the
of the multitude on the morning
Sabbath to see the sealed sepulchre
(IX).
The from
narrative of the resurrection also differs that
of
the
canonical
reader can see for himself.
gospels,
as
the
GOSPELS
XL A.
S3
FOUR COPTIC GOSPEL FRAGMENTS. From
a collection of papyri belonging to the fifth century and which are found
fourth or
A. Jacoby edited
at the Strasburg-University, "
Ein Neues
in
Evangelienfragment,"
which
he thought to see remains of the gospel of Profs. Schmidt and Zahn as the Egyptians. the fragment to the so-called gospel of sign
We
the Ebionites. as
lation
given by
follow the
Schmidt,
German
trans
Hennecke and
Preuschen.
[That] he be
Coptic 5 recto:
strange
(in
pitality?
praised on account of
cause?).
Give
.
.
.
me now bear
[they]
thy with
known by
.
its
many
.
[power],
me
[the
and
.?)]
fruit, for
of
[his hos
... O
be
(that? be
Amen.
Father, that
world].
Amen.
[I have] received the diadem (sceptre) of the Kingdom [which is (?) the] diadem of Him,
who them
one
(?)] despised not [in their] humility, having [known
them].
O
...
is
I
Father.
[since
have become King [through Thee],
Thou
shalt
subject
me
[all
shall
[the
to
Through whom
Amen]. enemy be destroyed ? Through [Christ]. Amen. Through whom shall the sting of death be [destroyed? Through the] Only be Amen. To whom belongs [the] gotten. dominion? Amen. [It belongs to the Son.]
things. last]
GOSPELS
54
whom
[Through
have
the First-born?
By
all
.
.
made?
things been .]
Here 2-3 lines are wanting, verso: [And] when [Jesus had] completed whole [praise? of His Father, He turned and said [to us] The hour is come, when I shall be taken away from you. The [the]
to us
:
spirit
but the flesh
willing,
[is]
weak.
[is]
[Tarry] then, and watch [with me] we, the apostles [we] wept [whilst to :
said:
we]
Himself.
.
.
..
God
of
[Son]
He
.
.
.
But
Him
[shall]
answered and said [to
Fear ye not [the] destruction [of the the power body], but rather fear ye us]
:
...
Remember
[of darkness?]. I] have said unto you:
cuted .
.
[me,
they
[Ye?]
.
overcome the world],
Here 2-3
also
and
[which
persecute you. that I [have
rejoice,
lines are
that
they have perse
[if]
shall]
then,
all
have
I
.
.
.
wanting.
6 recto: (that I) may manifest unto you all my glory and show unto you all your power and
...
the mystery of your apostleship the] mount.
Verso
we saw glory with]
...
[in
Our eyes pierced through all places, the glory of His deity and the entire :
[of His] dominion. the power of [our]
He
invested
apostle
[us
[ship].
B. Prof. Carl Schmidt, the learned editor of the
Ada
Pauli in
the*
Coptic with a
German
trans-
GOSPELS
55
mentions the fact that
lation (Leipzig, 1904),
Acta Pauli, Coptic papyrus, was added which some also contained gospel by the copyist in order to fill up the empty besides the
the
Unhappily only one leaf (p. 79-80) has been preserved and this in a mutilated The fragment according to Schmidt s form.
space.
translation runs thus
the
:
works
they were much surprised and took counsel He said to them with themselves. Why "
:
do you marvel that I raise the dead, or make the lame walk, or that I cleanse the lepers, or heal the sick, or the paralytics and the demoni acs,
or that
I filled
with a few loaves,
many
walked on the sea or that
or that
I
manded
the winds.
If
com
I
you believe this and For verily I say
are convinced, ye are great.
If ye say unto this mountain, be unto you them removed, and be them cast into the sea, without having doubted in your heart, it shall :
One of them, and he said convinced named Simon, being
be done unto
.
.
you."
.
:
O Lord, truly the works are great, which For we have never heard nor thou doest. have we ever seen a man who raised the dead "
besides shall
thee."
The Lord
ask the works, which
but the other works these
said to
I
I
shrll
I
him
shall
do
do
"
:
...
at once.
do because of n*momentary
You For
salvation
GOSPELS
56
when they are in these on him who hath may sent Said Simon to him O Lord, command me to speak." He said to him For from that day on he Speak, Peter." called them by name. Which He said work is greater than these except (healing) in the time,
places, that they
believe
"
me."
:
:
"
"
:
.
.
.
the raising of the dead and the feeding of such a multitude?" Said the Lord to him:
There is something which is greater than and blessed are they who have believed with all their heart." But Philip lifted up his "
this,
voice in anger, saying: "What thing is this which them wouldest teach us? And he said "
to
him "
Thou
"
:
There
can
be
no
"
apocryphal
gospel.
miraculous deeds which
The
hearers
Many
ciples) are with the Lord,
doubting.
Prof.
says
fragment belongs to an
that this
Schmidt,
doubt,"
(his
who wonder
dis
at the
He
did, but are still Lord perceiving this, addresses
why they wonder. The different mir mentioned by the synoptists are here mentioned (comp. Matt. II, 5; Luke VII, 22). He asks them to believe and not to doubt and them, acles
they themselves will then become great. tells them what we read Matt. XXI, 21
XVII, 20) Mark XI, ;
C.
A
He (see
23.
manuscript belonging to the fourth or
century, of which only one-half
fifth
(32 pages)
GOSPELS
57
preserved, contains, according to Prof. Schmidt, discourses of Jesus with his disciples,
is
which are put into their mouth, so that the whole appears as an apocryphal epistle of the According to Harnack the record More details originated between 150-180. can only be ascertained when the whole is pub apostles.
lished.
(Mary, Martha and Mary Magdalene go to the sepulchre to anoint the body. Seeing the The and sad are weep. empty sepulchre they
Lord appears to them and says) Why do I am whom ? He, Stop your weeping, ye weep the brethren of to one But let seek. you go ye and say Come, the Master is risen from the Martha went away and told it to us. dead." "
:
:
We
said to her
us,
O woman?
who he
died,
lives."
"
:
What
(Comp. John
buried and
is
We
hast thou to do with II,
4.)
He,
impossible that believed her not that the Re it
is
from the dead. So she None went to the Lord and said to him livest." thou me that has believed them among Let another of you go to them He said and say it to them again." So Mary went and told us a second time and we believed her not. She came back to the Lord, and told Him. Then the Lord said to Mary and her deemer had risen
"
:
"
:
other sisters
"
:
Let us go to
them."
And
he went and found us within and called us forth.
But we thought that
it
was a phantom
GOSPELS
58
and believed not that he said to us
O
:
who
Peter,
dost thou
still
still
He.
And He
is
approached our hearts, whether it is said to us Why doubt ye "
:
He my
that hath flesh
and
my resurrection ye should know Peter, lay thy finger in the nail-
I.
hands; and thou, Thomas, lay
my
prints of
[Me]
in
doubting
death and it
thou, thrice,
And we
deny?"
and are unbelieving? I am on account of
that
.
.
.
told you, so that
my
And
the Lord.
hast just betrayed
Him, yet,
was
it
Come, and
"
thy finger in the lance wounds in my side. And thou, Andrew, touch my feet, and thou see
wilt
those of earth. they Phantoms written in the Prophet that
For it is of dreams
.
*
:
"
.
.
answered him
...
that
.
.
upon
.
"
:
We the
in
earth.
l
have perceived flesh."
And we in truth
And we
cast
ourselves on our faces confessing our sins that
we had been D. In his
"
unbelieving.
Neutestamentliche Parallelen und Ver-
wandtes aus
altchristlicher
Literatur,"
1903,
Julius Bcehmer publishes a piece from the Coptic, which may be considered as a parallel Thus to the parable of the good Samaritan.
we
"
read, p,
Lord went
25
It happened that the from the city and walked
sq.
forth
:
with His disciples over the mountains. And they came to a mountain, and the road which 1
Wisdom
of
Solomon XVIII.
1-7.
GOSPELS
59
There they found a man But the animal had fal too heavy, and he was len, for the burden And Jesus came to him beat it, that it bled. and said Man, why doest thou beat thy led to
was
it
steep.
with a sumpter-imile.
:
Seest thou not, that
animal?
too weak
is
it
for its burden, and knowest thou not that it But the man answered and suffers pains ? said
as
* :
What
much
as
I
is
that to
can beat
I
you ?
please, since it for a good it
is
it
my
sum
property, of money.
those who are with Thee, for me and know thereof. And some
they know of the dis
and
I
bought
Ask
ciples
We
said
Yea,
:
have seen
how
Lord, it is as he says. But the he bought it.
Do you not notice how it bleeds, Lord said and hear you not, how it laments and cries ? But they answered and said Nay, Lord, And we hear not that it laments and cries. to Woe exclaimed sad and Lord was the :
l
:
:
you, that ye hear not how it complains to the But creator in heaven and cries for mercy. three times
woes
whom it complains And He came forth
to him, of
and cries in its distress. and touched the animal. And it arose and its wounds were healed. And Jesus said to the man Now, go on and beat it no more, that :
you
also
may
find mercy.
GOSPELS
60
SOME MANUSCRIPT READINGS.
XII.
For your need have things ye mouth.
Matt.
VI,
Codex you
of, before ye open the
or Bezse.
Flee into the next, and
Matt. X, 23. cute
D
knoweth what
Father
8.
if
they perse
in the next, flee into another.
Codex D.
so also
concordantis
gelii
Syrus, Evan-
Ephraem
expositio
(ed.
Mo-
singer), p. 94.
Matt.
And
XII, 36.
say unto you, that
I
men
must give an account of every good word which they shall not speak. Cod. C. of the Palestinian Syriac Li brary.
Jesus said unto him
Matt. XVII, 27. then are
free."
Simon
"
Yea."
Jesus
also unto
them
Cod.
said
said
unto him
like the
Algerinae
"
:
"
:
Children
unto
him:
Give thou
stranger."
Peckover
(Cod.
Ev.
561). 28. But ye seek to increase from little, and from greater to less. When ye go and
Matt.
XX,
are bidden to dinner,
sit
not
down
in the
high
more honorable than thou places and he that bade thee come and say to come, thee Take a lower seat, and you be ashamed." But when thou sittest in a lower est
lest
a
"
:
seat,
and a
less
honorable
man
than thou come,
GOSPELS then he that bade "
Go up
higher
thee
and
;"
6l say unto thee be profitable to
will
:
this will
thee.
Cod. D.
The
reads the beginning:
Curet.
Syr.
But ye seek to increase from little, and not from greater to less." The Chris "
tian poet Juvencus of the fourth century has incorporated our sayings in his poetic
Hist. "
Evang.
Ill,
613
sq.
beginning:
At vos ex minimis opibus transcendere
vultis."
Mark
IV,
Let him hear, and he that under him understand.
9.
stands
let
Cod. D.
Mark IX,
Salted with
46.
shall be salted
with
and every
fire
sacrifice
salt.
Cod. D,
Mark
But what
XIII, 37.
you
I
say to one,
Bobb.
Cod.
Taurin.
schismate Donatistarwn
What
"
is
:
unto
Luke VI,
thou
say to
De
Optatus,
the reading
i,
say to one of you,
we
the end of this verse
I
say
read:
day, having seen one working on
He
Sabbath,
knowest
blessed, but
cursed,
I
In I,
all."
At
4.
The same the
I
all.
if
said to
what
him
thou
* :
doest,
O
man,
thou
if
art
thou knowest not, thou art ac
and a transgressor of the Law.
Codex D.
Dean Plumptre, who regards
the
GOSPELS
62
narrative as authentic, remarks
"
It brings out with a marvelous force the distinction be :
tween the conscious transgression of a law recognized as still binding, and the assertion of a higher law as superseding the lower." in loco remarks The remarkable "
Alford
:
substitution in interpolation, later time. its its
D
for verse 5 seems to be an but hardly an invention of a
form and contents speak
Its
originality, and, I
am
disposed to believe
Farrar (Life of Christ,
authenticity."
for
I,
"
the story too striking, too in 439) trinsically probable, to be at once rejected as unauthentic." Westcott says It is evident thinks
"
:
that the saying rests on some real incidents." Ropes also thinks that the saying might be
Grotius (Ann. in Evang. in loco) conjectured that it might have been the marginal gloss of a Marcionite, and di possibly authentic.
rected
the
against
Scriptures, but,
authority
as Jackson
of
the
remarks
O. "
:
T.
This
seems far-fetched, and the saying has appar Its force would appear ently no such aim. to be: Those who work on the Sabbath with a full knowledge that it was given for man, and that works for God and of mercy do not
Those who work in sheer lawlessness, or for mere selfish gain or break
it,
are
pleasure, are
blessed.
cursed."
The passage has some
value as illustrating the very early abrogation of the Sabbath.
GOSPELS
63
Luke IX, 55, 56. And He said: "Ye know not what manner of spirit ye are of; for the son of man came not to destroy men s lives, but to
save."
Syr. Curet. in loco
Cod. Colbertin.
;
i.
1.
and Diatessaron Arabicum ed. Ciasca, p. 68b. So also in the Vulgate, Textus Receptus, Authorized Version and Luther.
Luke X,
1
He
6.
that heareth me, hears
him who
sent me.
Cod. D.
Syr. Curet. in loco
;
;
Evangel.
Hieros., p. 464.
Luke XI,
Thy Holy
2.
come upon us and
Spirit
purify us.
Cod.
Ev.
604
(=
700 Gregory)
ed.
"
This Codex." says Hoskier, 1890. Nestle (Einfiihrung in das Griechische
Neue Testament, 2 fers
in
"
ed. 1899, p. 71),
2,724 instances
dif
from the textus
270 instances it has readings alone, and besides Marcion the second and Gregory of Nyssa in
receptus; in peculiar to in
it
the sixth century, is thus far the only wit ness for the second petition of the Lord s
Prayer (Luke XI, 2) above.
But
see
form as given 84, where p.
in the
Resch, other authorities are quoted. John XVII, 26. In them. And lifting up his Behold hands, Jesus said to His Disciples the hour is come to drink the cup, which the "
:
Father hath given
Me
to drink.
I
go again
GOSPELS
64
My
to
who
Father
Me; and I say to keep my command
has sent
you again: I send you, Teach what I have taught you, that ments. the world may know it; therefore receive the Holy Ghost, and whosoever sins ye remit, they are remitted unto them, and whosoever sins ye retain, they are retained. Ye have heard what I said unto you I am not of this world, :
the Comforter
is
you, teach through the Father has sent Me, so
among
As
Comforter.
the
say unto you, I am not of this world; but John shall be your father, till he shall go with Me into the Para
do
send you.
I
And
dise."
Verily,
I
he anointed them with the Holy
Ghost.
From
the Gospel of St. John, preserved in the archives of the Templars of St.
John of Jerusalem in Paris (text is found in Thilo Codex Apocryphus Novi Testamenti, p. 880).
XIX,
John "
Weep
life,
He says to His Mother: 26-30. not I go to My Father and to eternal ;
behold
place."
Then
Son!
thy
saith
He
He
will
My
keep "
to the disciple
:
Be
Then bowing His head, hold thy mother he gave up the Ghost Ibidem. "
!
SAYINGS
65
SCATTERED SAYINGS.
XIII.
(Note. For the sake of convenience or sources in alphabetical order.) 1.
It is
written concerning
that
see
me and
me:
believe
we quote
the authors
"
;
Blessed are they and three times
blessed are they that have not seen
me and
believe."
Abgari, Epistula, c. 2 (p. 281, ed. Lipsee also Doctrine of Addai, p. 4,
sius),
2.
and Eusebius, Hist. Ecclcs. I, 13, For thus did he command me, saying hold
10. "
:
Be
send thee like a sheep in the midst of fear them not." And again he
I
wolves, but said to us
That through many
:
must ye enter
into the
Kingdom
of
tribulations God."
Prochorus, Acts of John (ed. Zahn),
3.
For
83the Lord said unto
me
"
:
If
p.
you do not
make your low
things high and the high things low, and the right as the left, and the left as the right, ye shall not enter into
my King
dom."
Acta Philippi, e. Cod. Oxon., c. 34; see also Pseudo-Linus, De Passione Pauli ct Petri (Biblioth. Patr. max. Lugd.
II,
p.
7 ob). "
4.
Behold, is
he
my
bridechamber
who has
is ready; but blessed been found in it wearing the
SAYINGS
66
shining garment;
crown upon Acta
he
it
is
who
receives the
his head/
(Tischendorf
Philip pi
Apocal.
apocr. 1866, p. 147). 5.
And
heard him saying this are with me have not understood I also
Act us Petri cum Sinione "
5.
"
:
c
They who
me."
.
10.
Blessed art Thou, who, although thou hast not seen Me, believest in Me, for it is written of
Me, Those who see Me will not believe in Me, and those who see Me not, will believe in Me. Doctrine of Addai (ed. Phillips, p. 4). Thus the Lord commanded us that what we preach in word to the people, we should prac tice before every man. "
7.
8.
I
Doctrine of Addai, p. 41, 4. will not frustrate the word of Christ which
he spoke to
me
"
:
Accept not anything from
any man, and possess nothing Doctrine of Addai, 9.
As
also the
p.
in this
world."
48, 12.
Lord
"
If any said in the Gospel one shall leave all things for name s sake, :
My
at the second
ing
coming he shall inherit everlast
life."
Agathangelus 10.
And
it is
written:
(ed.
Lagarde,
"Ask
p. 34,
81).
great things and the
Ask heavenly small ones will be added to you. added." and will be the things earthly Ambrose, Epist.
I,
36 ad. Horont.,
c.
3.
SAYINGS 11.
For the Lord
67
also called the giver
more
blessed
than the receiver. Anast. Sinaita, quccst.
(Migne
89,
468).
p.
12.
14
The word "
Accept
of Christ, which he spake to us: not anything from any man, and
possess not anything in this
world."
Ancient Syriac Documents (ed. Cureton and Wright), p. 20; see also No. 8. 13.
For thus, they say, He said in the Gospel: Become ye skillful money-changers." "
Apelles in Epiphan., 14.
And when His
H ceres.
XLIV,
disciples asked the Lord,
2.
why
they only asked for this only that they said Increase our faith." The Lord unto Him "
:
them
said to
:
to
them
"
:
you have
"If
move from
tain will also
You
you."
shall not
the world like Simon, who,
was on the point of
a moun And He says
faith,
doubt and sink
in
when he doubted,
sinking."
Aphraates, Homilies (transl. by Bert) i,
15.
As
it
i
5
is
.
written.
.
.
Our Lord
.
said:
Pray and become not tired." Aphraates, Homil. IV, 66. As it is written: "First must the one who "
1
6.
who
prayeth,
ofrereth
his
prayer,
found
in
it,
well
con
whether there be any spot and then shall he offer it, that his
sider his gift to see
offering remain not upon the
Aphraates Homil.,
p.
earth."
66.
SAYINGS
68 17.
And
our Saviour says to them: dren of Cain and not children of Aphraates,
18.
For
ibid.,
"
Ye
are chil
Abraham."
278.
p.
good must surely come, and blessed is he by whom it comes; and the bad must surely come but woe to written:
is
it
"The
;
whom
him, through
Aphraates, 19.
He
it
comes."
ibid., p. 70.
when He taught
told us beforehand,
weak
"
The
saved through the strong." Apostolic Church Ordinances 26
shall be
Novum Testamentum
Hilgenfeld,
canonem. 2d
ed.
IV,
Resch as Judicium
The context Andrew said
p.
(in
extra
118), quoted by
Petri, p. 104.
in the original
is
as follows
:
"
good, brethren, to ap Peter said point a ministry for the women." It
:
"
We
arranged
it
is
;
offering of the Body give exact instructions." brethren,
forget,
:
but concerning the and of the Blood let us
before
how
Ye
John said:
the Master,
when He
asked for the bread and cup and blessed them This is my Body and Blood/ did saying :
not
suffer
Martha
said
women
the "
:
On
to
stand
with
us."
account of Mary, because
He
Mary (or because she) saw her smiling. for He told us be I did not laugh said "
:
:
fore
when He
taught,
through the strong.
the
weak
Kephas
remember some (who say)
shall be
said
that
saved "
:
(it
But
befits)
SAYINGS
women
69
pray, not standing seated on the ground." to
but
upright,
Ropes calls our saying "beautiful, worthy of a place in the Gospel." The Lord knoweth them As it is written that are His, both those that are near and "
20.
:
those that are far
off."
Apost. Constitutions 21.
II, 54-
The Lord when reproaching Jerusalem "
Sodom
justified of
is
thee."
Constitut.
Apost.
Origen, in Jerem.
which
is
comp. also
60;
II,
HomiL, VIII,
Matt. Comment. 76. sage,
said:
7,
and
in
In the latter pas
only extant in Latin
it
There quoted as a word of Ezekiel. the that seems to be no doubt application is
is
"
24
X, 15, and XI, be more tolerable for the
to Jerusalem of Matt. It shall
:
land of
Sodom
than for
thee."
in the
day of judgment
Had Sodom
heard the "
words and seen the deeds of Jesus, there would have been no need for the stern surgery which cauterized the Plain of the Cities, and Sodom might have been still standing."
22. Since even the
pier than the
by
Him
"
:
Lord says receiver."
Woe
"
was hap
the giver
And
it
is
again said
to those that have,
and
re
ceive in hypocrisy, or who are able to support themselves, yet will receive of others for both ;
SAYINGS
70 of
them
in the
shall give
day of
an account to the Lord God
judgment."
Apost. Constitut. IV, 3; with this may be compared the Latin Didascalia, ed.
Hauler,
p.
25 Didascalia IV, 3 ed. 297; Clem. Alex., Fragmenta
53,
;
Lagarde, p. ex Nicetcz catena in Matt. V, 42
Didache Mandat. Hermas, I, 5 II, 5. 23. He commanded them to preach the Gospel in all world and to make disciples of all nations and to baptize into His death. ;
;
Apost. Constitut. V, 7. These are 24. they concerning whom the Lord bit terly and severely stated that there are false Christs and false teachers, who have blas phemed the spirit of grace, and done despite to the gift they had from him, after the grace, to
whom
forgiveness
shall
not be
granted, neither in this world nor in that which is to
come. Apost. Constitut. VI, 18. 25.
Then
shall the wicked go to eternal damnation, but the righteous shall go unto life eternal in heriting those things which eye has not seen,
nor ear heard, nor has entered into the heart of man, which
God prepared
for those that
love him, and they shall rejoice in the dom of God.
Apost. Constitut. VII, 32 Clem. Alex., Protrcpt. X, 94.
;
King
see
also
SAYINGS 26.
71
often as ye eat this bread and drink this cup, ye show forth my death, until I come.
As
The same Apost. Constitut. VIII, 12. we find in i Cor. XI, 26, only that Paul uses the third person instead of the first.
On
has been urged that I Cor. XI, 26, contains St. Paul s words. But it has also been urged that the pas account
this
sage as
it
it
stands in the Apostolic
Con
stitutions, being quoted in early Litur gies in the first person, is proof of the view of an early period of the Church that it
was a saying of the Lord
the Liturgy of
St.
Mark
"
s.
Thus
in
ut Origenis
"
temporibus legebatur Analecta Ante-Nicsena
Bunsen,
(see III,
p.
117),
we
For as often as ye eat this bread and drink this cup, ye show forth my death, and confess my resurrection and read
"
:
ascension
until
I
See also the
come."
Liturgy of the Apostle James, the brother of the Lord in Fabricius Codex Apoc-
ryphus Novi Test. 27.
Ill, p. 127.
For the Logos again says
to us
kiss a second time because
pleasure
(he sins);
it
adding:
"
:
If
anyone
has given him Therefore the
kiss (or rather the salutation) should be
given with the greatest care, since if there be mixed with it the least defilement of thought, it ex cludes us from eternal life."
Athenagoras, Lcgatio 32.
SAYINGS
72 28.
But our Lord answered the Apostles when they asked what we ought to think of the Jewish prophets, who, as was supposed, had formerly something concerning His coming, and supposing that they (the Apostles) thought now something similar Ye have dismissed said
"
:
who was before you and talk of What wonder when the heretics
the living, dead."
vented such things about the prophets this
word belongs
the in
for
some apocryphal writing
to
since they accept not these writings
(i.
e.,
legis
et
the sacred).
Augustinus,
Contra
advers.
prophet. II, 4, 14. the Lord says Behold, I like the first."
29.
And
30.
Barnabas VI, 13. For thus he says Those who wish to see me and to lay hold upon my Kingdom, must
"
:
make
the last
"
:
receive
me through
tribulation
and
suffering."
Barnabas VII, n.
According to that word: Every man who not tempted is not approved." "
31.
32. It
is
is
Cassian., Coll. IX, 23. also written: "Let thine alms sweat in
thy land until thou findest the just to thou givest
whom
it."
33.
On
Cassiodorus, Exposito in Ps. XL. account the Scripture announces to the
this
believer
"
:
The
herit the glory of
saints of the
Lord
God and His power
shall "
in
which
SAYINGS
O
glory,
one?
blessed
73
me!
Tell
"Which
eye has not seen, nor ear heard, nor has en And they shall tered into the heart of man.
over the
rejoice
Kingdom
Lord
of their
Amen."
eternity.
Clem. Alex., Protrept. X, 94. Klostermann suggests to read saints of the
Lord
God and
his
blessed one?
tell
of
in
they
The
"
:
shall inherit the glory
power (which me! which .
glory, .
O
and
.)
shall.
These are they that stretch the warps and weave nothing," says the Scripture. Clem. Alex., Stromata I, 8, 41.
"
34.
35.
"Thou
He
seest,"
seest thy
says,
"thy
brother,
thou
God."
Clem. Alex., Stromata 15, 71
the
;
oral. 26,
same we
I,
19,
94;
II,
find in Tertullian de
only that he reads
"
Lord
"
for
"
God."
26.
Ask the great things and the small ones shall be added unto you."
For he says
"
:
Clem.
Alex.,
Stromata
Eusebius in Psalm XVI,
word
2,
I,
24,
158.
quotes this as
In Stromata IV, has Seek first the king 6, 34 Clement dom of the heavens and the righteous a
of the Saviour. "
:
ness, for these are great things;
and the
small and concerning the food, these shall In a fuller form the be added to you."
saying
is
given by Ambrose (see above
SAYINGS
74
10) and by Origen dc oral, libell. II, 14, 1 6, also in his Selecta in Psalm IV. And
For VII, 44, he says the Christian) has learnt from "
in against Celsus
he
e.,
(i.
:
Jesus to seek for nothing small or that
mean,
sensible objects, but to ask only
is
what
great and truly divine." 37. Rightly therefore, the Scripture in its desire to make us such dialecticians, exhorts us for
is
:
"
Be
(become)
rejecting
some
skilful
ye
money-changers,"
things, but retaining
which
is
good.
Clem. Alex., Stromata the most
is
saying all
I,
28, 177.
This
commonly quoted
of
agrapha.
Resell gives no less than sixty-nine passages, in which this saying occurs sometimes as a "
"
of the teacher," sometimes as being saying in contained the gospel" 112-122). (pp.
According to Delitzsch (Ein Tag in Kapernaum, p. 136), the meaning is: "Exchange the less valuable for the most valuable, es teem sacred coin higher than common coin, and highest of all the one precious pearl of the
Renan (Vie de
Gospel." 1
80,
regards this
5th ed.)
Jesus,
ch.
XI,
p.
saying as an ad
vice of voluntary poverty. "
Westcott explains use (Introd. 4th good 459), but this explanation Ropes unhappy, who believes that the "
talents to
put your ed.,
1872, p. as
regards
"
meaning
is
:
We
should distinguish between
SAYINGS
75
good and bad coin." This is also Schaffs i. opinion, who, in quoting the sayings adds "
expert in distinguishing the genuine coin from the counterfeit." Jackson says: "The saying may also serve to put in a reminder
e.,
of the need of good business habits on the part The train of the clergy as well as the laity. ing of the ex-exciseman St. Matthew was no
doubt exceedingly valuable
in
the
apostolic
college, and the symbolic representation of the first evangelist with an angel holding the im
plements of writing every would-be
is
of
The angel
of the
suggestive of the duty
and
evangelist. proffers the ink-horn
apostle
Lord
and the pen, and the Lord Himself says Learn how to use them. Do not suppose :
"
that
you can use them properly by merely
writing, or even meaning, to use
them
well.
The process must be gradual. It is not Be, but Become, and get yourselves made, good accountants, good bankers." He who has married 38. Again says the Lord shall not send her (the wife) forth; and he "
:
who who shall
has not married shall not marry; and out of chastity has professed not to marry
remain
single."
Clem. Alex., Stromata 39.
III, 15, 97.
was not grudging that the Lord in a certain gospel announced My mystery for me and for the sons of my house."
For
it
"
:
Qem.
Alex., Stromata V, 10, 64; Clemen-
SAYINGS
76
Homilies XIX,
tine
20.
Theodoret on
LXV,
Ps.
VII,
connects the saying with Matt. but evidently regards it as dis
6, "
tinct
:
Give
not,"
He
"
says,
the holy
things to the dogs, nor cast your pearls before the swine; and my mysteries for
Me
and
Chrysostom VII, 2). Therefore the 40.
and thy
It
Mine."
(Epp.
also
is
ad
Saviour says
quoted by Horn.
Corinth.
"
:
Save thyself
soul."
Clem. Alex., Exccrpta ex Theod. 41. Accordingly
Father,
sons
leads us into the liberty of the that are co-heirs and friends.
For says the Lord
MY
2.
He
"
:
They
that
do the
will
Father are
my brethren and fellowno man, therefore, father to your selves on earth. For it is masters that are on earth. But in heaven is the Father of whom is the whole family, both in heaven and on of
heirs.
Call
earth."
Clem. Alex., Eclogce prophet. 20. 42. Being especially mindful of the words of the
Lord Jesus which He spake, teaching us meek ness and long-suffering. For thus He spake: Be ye merciful, that ye may obtain mercy
"
;
forgive,
that
it
may
be forgiven to you; as
be done unto you; as ye judge, so shall ye be judged; as ye are kind, so shall kindness be shown to you; with what
ye do, so shall
it
SAYINGS
77
measure ye mete, with the same measured to you." Clem. Roman. 43.
For
"
it
written
is
I,
be
shall
13, 2.
Cleave to the saints, for
:
those that cleave to them, shall be
Clem. Rom.
it
46,
I,
made
holy."
2; see also Clem.
Alex., Stromata V, 8, 53. 44.
For the
we
this reason, if
Lord hath
said
should do such things,
And though ye were me in my very bosom, "
:
gathered together to
if ye were not to keep my commandments, would cast you off, and say unto you, De part from me I know you not whence ye are, ye workers of iniquity." Clem. Roman. II, 4, 5. Ye shall be as lambs in For the Lord saith
yet I
:
"
45.
:
the
midst of the
wolves."
swered and said unto Him:
And
Peter
"What,
an
then,
if "
the wolves shall tear in pieces the lambs ? The lambs have no Jesus said unto Peter "
:
cause after they are dead to fear the wolves. And do you fear not those who kill you and
can do nothing to you, but fear him, who, after you are dead hath power over soul and body, to cast
men
into
hell-fire."
Clem. Roman. 46.
The Lord
not that which
which that
is
is
II, 5,
2-4.
saith in the Gospel is
great?
small,
For
I
who
"
If
ye kept
will give
you that
:
say unto you, that he
faithful in very little
is
faithful also in
SAYINGS
78
He means
much."
accordingly:
"keep
holy and the seal undefiled, that ye
flesh
receive
the
may
life."
Clem. Roman.
II,
8,
5,
6.
To the first part of the Saying there a parallel in Irenseus, adv. hccr, II, 34, and in Hilarius Eplstola sen libcllus c. (ed.
IV,
Oberthur, torn.
p.
is
3, i.
Some
7).
writers consider the second part as a sep But arate agraphon, so Resell (p. 171). Schaff, Jackson, Klostermann, Preuschen, also Ropes (though he speaks of each
and
No. 5, 24), regard it as an explanation and application of what has separately,
gone before. 47.
And
A
thus,
as the true
Prophet has told us:
prophet must first come from some deceiver, and then, in like manner, after the removal of the holy place, the true Gospel must be secretly sent abroad for the rectifica "
false
tion of the heresies that shall
be."
And
this,
towards the end Antichrist must first also, come, and then our Jesus must be revealed to be indeed the Christ, and after that, the "
eternal light having sprung up, all the things
of darkness must
disappear."
Clement. Homilies.
Resch
quote
not
II,
the
17.
words
Ropes and following
"
Christ."
48. Therefore the true prophet
Himself said
"
:
I
SAYINGS
am
the gate of life; he me, entereth into life."
79
who
entereth through
Clem., Homilies III, 52. 50.
Again He
"
said
I
:
am He
concerning
whom
A prophet shall Moses prophesied, saying the Lord our God raise unto you of your Hear him in all brethren, like unto me. not hear that and whosoever will things; :
"
prophet shall die. Clem. Homilies 51.
And
to those
III,
53.
who
suppose that the Scriptures say, He said :
is
the wicked
God tempts, as The tempter "
one."
Clem. Homilies
III,
55.
Be of one mind in many bodies let each man be minded to do to his neighbor those good
"
52.
:
things he wishes for
himself."
Clem. Homilies VII, 4; com. also XI, Whatever good things anyone wishes 4 for himself, so let him afford to another "
:
also XII, 32: In one word: need;" what he wishes for himself, he wishes
in "
also for his
"
53.
neighbor," comp. also Justin Dialog, cum. Tryph. c. 93. God made the heaven and the earth and all
things which are
therein,"
as the true prophet
said to us.
54.
Clem. Homilies X, 3. For thus the prophet has sworn
to us, saying:
:
Verily
I
say to you, unless ye be regenerated
80
SAYINGS by living water into the name of the Father, Son, and Holy Spirit, you shall not enter the
Kingdom
of
heaven."
Clem. Homilies XI, 26.
Good must needs The true Prophet said come and blessed (said He) is he by whom it In like manner also Evil must comes." needs come, but woe to him through whom it "
55.
:
"
:
comes."
In the Clem
Clem. Homilies XII, 29. entina Epitome
96, secunda
c.
prima
(ed. Dressel), the saying
96 by
"
:
God
of
Our Lord Jesus
is
introduced
Christ,
compare above,
said;"
c.
the
Son
also
No.
right
and
18. "
56.
Even
if
one should do
all
that
is
he
yet once committeth the sin of idolatry, must be punished," said the prophet. "
57.
Clem. Homilies XIII, 14. as our Lord and Saviour For there shall be,"
"
said,
is
schisms and
heresies."
Clem. Homilies XVI, 21. This saying also found in Justin, Dialog, ch. 35 ;
Didascalia VI, 5
58.
And
;
Lactantius, Div. Institut.
IV, 30; Didymus, elsewhere He said
bad seed
is
the
devil;"
pretext to the evil
De "
:
Trinitate III, 22.
He who sowed
and again:
59.
There
ants."
shall be
the
no
one."
Clem. Homilies XIX, "
"Give
with me, also,
2.
my
twelve serv
SAYINGS
8l
Cod. Askew., p. 215 (Woide in Ap pend, ad ed. N. T. e. Cod. MS. Alexandrino)
in Pistis
;
Schmidt), I
I shall
we
I shall be,
also
with
be
light."
p.
225.
unto Jesus: "Thou art a key to every man, and the one who shutdisciples thus spake
teth to every
man."
Cod. Askew., 62.
by
be 1,000 years, ruling according to the
Cod. Askew.,
The
shall
ed.
"Therefore
"
years of the 61.
read:
Where
:
twelve servants
me. "
Sophia (Germ.
148,
you once
said to
my 60.
p.
The Lord who is good sun go down upon your
p.
"
says
:
Let not the
wrath."
Dialogus de recta Orig.
297.
813), where
fide, it
sect.
I
(Opp.
is
quoted twice; once in the form as given, and once in I,
form:
the
"And
in
the
Gospel
it
is."
In the Vita Syncleticce 63 (Coteler., EcGraec. Monum. I, p. 242), the say is also quoted as a word of the ing
cles.
Saviour; comp. also Didascalia (Achelis-
Flemming 63.
But
also
translation, p. 65).
now concerning
this, it hath been said Let thine alms sweat in thy hands until thou knowest to whom thou shouldest give."
:
"
Didache
XII
I, 6.
Schaff (Teaching of the
Apostles, p. 167), calls this curious passage quoted as Scripture, from "a
82
SAYINGS an unknown apocryphal A sim book, or some living Prophet.
oral tradition, or
ilar
sentence, however, occurs in Ecclus.
Assuming the reading of manuscript, as amended by Bryennios, XII, 1-6.
sentence
a
is
warning
the
the
against indiscrimi
and
injudicious almsgiving, and shows that the author of the Didache did
nate
command of the Ser Mount in a strictly literal
not understand the
mon on sense
;
the
otherwise he would contradict what
he said in the preceding lines." ever the origin of this Logion, it
What is
Besides in Cassiodorus
very often.
found
men
tioned above under 32, it is mentioned four times by Augustin (in Ps. CII, 12; Ps. CIII, serm. Ill; Ps. CXLVI, 17 (twice) tica, c.
;
Petrus Comestor, Hist. ScholasGregor. Magnus, Regula Pas-
XV
;
toralis III, 20; Abrelard.,
scrmo (opp. 79
;
Cousin.
De I,
elecmosyna Bern552) ;
XLV;
Oracula Sibyllina II, Piers the Plowman, B. Passus
hardi, Epist. 78,
ed.
VII, 73-75. The texts are all given by Resch, pp. 91, 356. Therefore I have also said in the Gospel 64. Pray for your enemies, and blessed are they who mourn over the destruction of the un :
"
believers."
Didascalia V, 15,
p.
315, ed. Lagarde.
SAYINGS 65.
And
He
then
83
appeared also unto
And He
us.
said unto us instructing us By no means for these are you to fast on my sake, or days "
:
have
I
need that you distress your soul Syriac Didascalia,
c.
XXI,
p.
Achelis-Flemming) our Lord said May they be
"
?
107 (ed.
.
66.
And And "
"
:
forgiven."
again said the Lord concerning them Father, they know not what they have :
My
done, nor what they say;
if
possible forgive
them."
Syriac Didascalia, 67.
c.
XXV,
And He
(i. e., Christ) said: shall come like a thief in the
p.
127.
"The
last
day
night."
Didymus, de Trinitate III, 22; Epiph., For like a robber in Hares. LXIX, 44 "
:
the night,
so shall the day come." In For XXI, Epiphanius writes "
Ancor.
He
:
e.,
(i.
the
Like a thief Son) says: come. day have chosen you before the
in the night shall that
68.
As He earth
said
was
"
:
I
made."
Ephraem Syrus, Evangelii Concordantis
69.
As
expositio (ed. Mosinger), p. 50. Christ protected his sheep in all distress,
also
comforted them in "
distress, alone,"
saying
:
that those
be distressed; for "
us.
And where
I
who
He
this
am
with
him who
are lonesome is
He
solitude in the
our joy and
may is
is
not
with
there are two, I shall be with
SAYINGS
84
mercy of His grace
for the
them,"
"
over us.
And when we
so to say, as
if in
Ephraem "
70.
are
a covet*
is
three,"
we meet
the congregation.
Syr., ibid., p. 165.
But where the pains
are, thither hasteneth the
physician."
Ephraem 71.
Syr., ibid., p. 200.
He
therefore calls the peacemakers sons of Those who walk in God, as He also saith "
:
the Spirit of God, are the sons of
72.
And
God."
Ephraem Syr., ibid., p. 63. He was troubled agrees with
that
that
which He said How long shall I be with and with And in another speak you ? you "
:
"
"
place
I
:
am
disgusted with that generation. He said, ten times, but "
They tempted
Me,"
these twenty times and ten times
Ephraem
Syr.,
ibid.,
p.
ten."
203.
For he said He will cleanse the house of His Kingdom from every stumbling block." "
73.
:
Ephraem 74.
Syr.,
ibid.,
p.
211.
And
blessed are they who have hungered and And thirsted, for they shall be filled there.
"
woe unto them hunger and that
that are
thirst there.
mourn and weep,
full,
And
for they shall blessed are they
for there
they shall
laugh and be comforted. And woe unto them that laugh now, for there they shall mourn and weep unceasingly. And blessed are the merciful,
for
there they shall obtain mercy.
SAYINGS
And woe
85
to those that are not merciful, for
they shall not obtain
Ephraem
mercy."
Syr. Opp.
I,
30, E. (ed. Asse-
mani). 75.
And
"
again
:
God
eth grace unto the
resisteth the proud, but givhumble."
Syr. Opp. Ill, 93, E. that speaks in the prophets."
Ephraem "
I
76.
am He
Epiphan.,
Hares XXIII,
LXVI, 42-,Ancor.
He said, The Father begat forth from the Father, and I am
"
77.
5;
XLI, 3;
LIII. "
me,"
and
I
came
here."
Epiphan., ibid., LXIX, 53. I knock and if again in another place one open for me, we will come in to him, I and my Father, and make our abode with him."
78.
And
79.
He
"
:
Epiphan., ibid., LXIX, 63. he who knoweth Me knoweth
said that
the Father,
"
and he who seeth
Me
has seen the
Father."
"
80.
The
Epiphan., ibid., LXXVI, 6. laborer is worthy of his hire, and
cient unto
him
that laboreth
Epiphan., 81. "Honor the sisted
ibid.,
is
his
LXXX,
5.
demons, not that ye
by them, but that they
suffi
food."
may
may
be as
not injure
you."
Euthymius Zigabenus, Panoplia Dog-
XXVII, 2, current among the The dictum is claimed to be Bogomiles. matica
tit.
86
SAYINGS written in the gospels as a
word
of the
Lord. 82.
Such
"
there meaning of the Gospel is a confusion which leads to death, and a con fusion which leads to is
also the
:
life."
XVII (Opp. Ill, ed. Martianay) the same we also Hieron., Epistola ad Pammachium
Hieronymus 807, read in
p.
(IVb.,
in Ezech. ;
p.
584).
83. Afterwards, Jesus appeared unto the eleven as they sat at meat, and upbraided them with
and hardness of heart, because had not believed them which had seen Him they their unbelief
And
arising.
they excused themselves to Him, age of iniquity and unbelief
"This
saying:
is under the power of Satan, who by means of unclean spirits permitteth not the power of God to be perceived. For that reason, reveal
now Thy
righteousness."
Hieronymus,
adv.
Pelagium
II,
15
(IV, p. 521). answered and said to His dis
84. Jesus, the living, "
ciples
:
Blessed
world
the
and
he
who
whom
the
is
is
crucified unto
world
did
not
crucify."
The first book of Jeu (ed. Schmidt from the Coptic together with Pistis Sophia
in a
German
translation, 1905), p.
257. 85.
For
I
know and
rection
He
His resur For when the
believe that after
lived in the flesh.
SAYINGS
87
Lord came to Peter and to the Apostles, He said to them Lay hold, handle Me, and "
:
And not an incorporeal spirit." and touched believed, Him, immediately they being both convinced by His flesh and spirit.
am
see that I
Smyrn. Ill, i, 2; Pseudoad Ignatius, Smyrn. Ill, p. 244, 14. Ignatius, ad
who
Ignatius,
say
(De
these words,
cites
does not
whence he drew them; but Hieronymus inlustribus
viris
16)
informs
us
that
they were taken from the Gospel of the He In his commentary on Isaiah XVIII brews.
Jerome informs us that according which the Nazarenes call that of
(preface),
to the Gospel
the Hebrews, the apostles believed Jesus to be dasmonium."
"incorporate
Eusebius
(Hist.
36, n), remarks that he knows not whence the words of Ignatius were taken. Eccles.
Ill,
Origan (De prln. I prooem. 8), speaks of a Doc passage in that book which is called the trine of Peter," where the Saviour said to His "
"
disciples
I
:
(ckemonium one
who
am
not an incorporeal
incorporeum),"
quotes this
is
demon
and adds that any
to be replied first that
this writing belongs not to those received
the Church; then
it
is
to be
shown
that
it
written neither by Peter nor by any one was inspired by the Spirit of God. 86.
Also when
He
"
says
:
I
by
was
who
often desired to hear
one of these words, and had not one to tell one He meant me," thus they assert that by "
"
SAYINGS
88
to designate the true
God,
whom
they had not
known. Irenaeus "
Badly
87.
is
I,
20, 2
= Epiph., H
gypsum mixed
ceres. 34, 18.
pure milk of
in the
God."
In the Muratorian
Irenaeus III, 17, 4.
Fragment, loth not
we
line 67,
mix
well with
read
"
:
honey."
For gall Without
we
read the same Pseudo-Ignatius, ad Some one of the elders said Trail. VI.
figure
"
:
1
No
one
:
shall be called "
good who mixeth evil same we also read in
with the good the the ancient Latin version of Ignatius (ed. La;
88.
garde, p. 9, 41). the elders relate,
As
who saw John
the disciple
of the Lord, that they had heard from him how the Lord taught of those days and said :
"
The days
will
come
in
which vines
shall
spring up, each bearing ten thousand stocks, and on each stock ten thousand branches, and
on each branch ten thousand shoots, and on each shoot ten thousand bunches, and on each bunch ten thousand grapes, and each grape when pressed shall yield five and twenty meas And when any one of the Saints ures of wine. have caught hold of one bunch, another Better bunch am I take me by means of me bless the Lord/ Likewise also shall
shall cry
:
:
:
a grain of wheat shall hold ten thousand ears of corn, and each ear shall hold ten thousand grains,
and each grain ten pounds of simila
SAYINGS
89
pure and clear; and so the rest of the fruits and seeds and each herb after its kind. And all
animals using those foods that are got from
the
shall
ground
live
in
peace and concord,
man with all subjection." These Papias, who was a hearer of John and to
subject things,
a companion of Polycarp, an ancient worthy, witnesseth in writing in the fourth of his books, for there are five books composed by him.
And
he added, saying
credible
to
them
"
:
that
But these things are
believe."
And when
Judas the traitor did not believe, and asked: "
How
the
shall such
Lord ?
relates that the
see
shall
They
growth be accomplished by Lord said who shall come to these
He
"
:
(times)."
Irenseus
Comm.
in
wetsch,
p.
V, 33, 3 sq. Hippolytus, Danielcm IV, 60 (ed. Bon338), mentions also the con ;
versation of Judas. The passage in Irenseus the Latin translation.
is
"
It is
extant only in evident that this
famous passage gives only a very imperfect representation of the discourse of the Lord to which it refers, for I think that it is certainly based on a real discourse. It must be observed that the narration
is
Latin translation
of
Papias,
who gave
who had of the
heard
Lord
now a
only preserved in a
quotation from on the authority of those John speaking of teaching free
it
St.
to such effect.
The
history of the
SAYINGS
go tradition
is
a sufficient explanation of the cor
ruption which
it
has
suffered."
(Westcott, Introduction to the study of the Gospels, p. 450, Boston, 1867.) Ropes admits that West-
view cannot very well be refuted, al though it is difficult to perceive at present the cott s
genuine matter.
Schaff regards
it
as fabulous,
and borrowed from the Apocalypse of Baruch. This is also the opinion of Schiirer (Geschichte des Jiidischen Volkes, vol. Ill (3d ed. 1898), But this argument is not strong p. 229. enough, as such descriptions are also found in rabbinic writings (see Schiirer, 1. c., vol. II, p. The latest author on the Apocalypse of 541).
Baruch, R. H. Charles, thinks that both Papias or Irenseus and the author of the Apocalypse have perused the same original source (Apoc alypse of Baruch, London, 1896, p. 54, note Farrar (Life of Jesus I, p. 3 19 sq. ) says 5) If we could attach any importance to the .
:
,
"
strange story quoted by Irenaeus, we should only see in it a marked instance of this playful
and imaginative manner constrained
moments
in
speaking at un
to the simplest
hearted of His followers.
and
truest
The words which
have evidently been reflected and reported by various media through which they have reached us,
may have
been uttered
in a sort of divine
irony, as though they were a playful descrip tion of Messianic blessings to be fulfilled, not
SAYINGS in
91
the hard Judaic sense, but in a truer and
more
spiritual
sense."
Shahan says
:
This
archaic and venerable fragment (viz., of Pato us pias), of the preaching of Jesus appeals is vouched for by It as a genuine Saying/
That witnesses very ancient and very holy. they were Millenarians need not disturb us;
who
in those days would not have eagerly looked for a time of joyous respite from the
from
all
were receiving elements of the world ? We
that
flagellations
the
Christians
know now
that such language
like those
hundred mothers
is hyperbolical, that we are to
receive in Christ Jesus for the abandonment The of an earthly mother (Mark X, 29, 30). Abbate Ceriani, apropos of his edition (Milan,
1866), of a Syriac text known as the Apoc alypse of Baruch, which some place as early as A. D. 70 maintains that the origin of the is referable to that period. Papias-Sayings Perhaps the emotions aroused by the complete 1
destruction of the
Holy City in that year, the absolute and rapid verification of the prophecy of Christ, the domestic belief concerning the Second Advent as due during the life of John (John XXI, 23), and the abundant apocalyptic literature that
Jews
as a
sprang into existence among the their broken hearts and
balm for
shattered hopes, furnished the circumstances amid which arose many reminiscent conversa-
SAYINGS
92
and humble writings about Jesus, due to Of these seen and known him. Papias would be the last echo, delicate and
tions
men who had
but true, like the roar of the surf borne far inland on the wings of night and breathing to mankind its pulsing message of elemental faint,
strife
89.
life,
but also the assurance of secur
behind an impregnable
ity
As
and
his
word
"
says
:
A
bulwark."
share
allotted to all
is
by the Father, according as each person shall be
who
"
:
He
or
worthy."
Irenaeus V, 36, 2. Blessed he 90. And again He saith before the beginning of man."
91.
is
existed
Irenaeus, els epideixin, c. 43 (a treatise rediscovered in the Armenian). I came not to call the right spoke thus: "
For the heav eous, but sinners to repentance. desires rather the Father repentance of enly the sinner than his
punishment."
Justin, Apolog.
92.
The new law wishes you Justin,
Dial,
I,
15.
to sabbatize always.
with Trypho,
also Tertull., adv. Judaos,
c.
c.
12; see
4; Pseudo-
Hieron., Indicnlus de hceresibus (Corpus ed. Oehler, 283) hseresiologicum, p. The Masbotheans say that it writes "
:
was Christ Himself who taught those to sabbatize in 93.
For
He
everything."
"
said
:
Many
shall
clothed outwardly in sheep
come s
in
my
name,
clothing, but in-
SAYINGS
93
wardly they are ravening wolves. And there shall be schisms and heresies." Justin, Dial., c. 35 see above No. 57. This 94. For I know that the word of God said great wisdom of the maker of all and almighty God shall be hidden from you." ;
:
Justin, ibid.,
95.
And
c.
38.
our Lord Jesus Christ said
soever things also judge
I
may
"
:
In what
find you, in this will I
you."
47; Resch quotes eight een other authors who have this logion Justin, ibid.,
(p.
96.
Wishing
322 to
c.
sq.).
show them
this also, that
it is
not
impossible for flesh to ascend into heaven as He had said that our dwelling-place is in "
He was taken up into heaven beheld, as He was in the flesh.
heaven."
they
Justin,
mann
de
resurrectione
9.
while
Kloster-
(?), Ropes, Pseudo Resch in the author believes (?) Justin, ship of Justin and against Bousset refers to Bonwetsch s article on Justin Martyr in
97.
writes Justin
Herzog RE, 3d ed. IX, 644. Law and Logos the Saviour is called,
as Peter
says in the
Kerygma (i. e., Preaching). Kerygma Petri in Clement Alex., Eclog. The same we also find prophet. LVIII. by Clement 68. ed.
in
Stromata
I,
29, 182; II, 15,
In the Martyrium Petri, Lipsius)
and
c.
9 Pseudo-Linus,
(p. 97,
Mar-
SAYINGS
94
14 (p. 17, ed. Lipsius) called by the Spirit The word c.
tyrium Petri, Christ
"
is
and voice of
God." "
[Peter says in best
among
the
the Greeks
l
that the
Preaching,"
know God
not accord
meaning, but only in outlines. therefore that there is a God, who
ing to his true
Know made
the beginning of all and has power also over the end/ And the invisible who sees
incomprehensible, who comprehends everything; who has no need, yet whom all the
all,
need and through
whom
eternal,
prehensible, who has created
all
everything
incorruptible,
through the
"
is
incom
;
uncreated
word
"
of his
(not that of the Gnostic writing), i. e., 2 He then continues: through His Son.
power "
This God you shall not worship after the
manner of the Greeks." What he understands manner of the Greeks," Peter himself by Out of igno explains, when he continues "
"
:
rance and because they did not know God like we by a perfect knowledge, over which he had
given them the power, they made for their use stocks and stones, metal and iron, gold and silver, and by making use of their matter, they put up these servants of the true being
(i.
e.,
Remains benefit of the student we give all the that are extant, though the parts of the Kerygma of Peter in [] do not exactly belong to the category of agrapha. who cre for one is indeed God, Comp. to this 1
"
For the
"
"
"
"
:
as Peter writes, thinking of the in the beginning well the heavens and the earth."
ated the beginning of
all,"
first-born son, although he
God made
knew very
Clem. Alex. Stromata VI,
"
7,
58.
SAYINGS
95
God), and worship (besides) what God gave them for food, the fowls of the air, the fish of the sea, the creeping things of the earth and the wild animals, together with the quad
rupeds of the
and dogs and sacrifice
the weasel and mice, cats
field,
and
apes,
their
own
victuals they
as offerings to edible animals,
things they offer to the dead. 1
And
dead
thus they
God, thereby denying his we and the Greeks in
are ungrateful to existence.
And
that
know the same God, only that He is not named in the same manner, these words may
deed also
be referred to
"
worship
after the wise of the
Him
also
Jews; for they too
not
im
and yet know Him not; they serve angels and archangels, the month and the moon. And when the moon agine to
know God
alone,
appears not, they celebrate not the so-called first Sabbath, observe not the new moon and the feast of unleavened breads, nor the Pente
nor the great day (of atonement)/ He then quotes the sentence from the
cost,
"
leged writing
:
al
Therefore you also accept
Here we may quote what Origen Comment, in John XIII, 17 says: It would lead too far to quote the words which Heracleon uses from the so-called Preaching of Peter" and to inquire whether the writing is genuine or spurious, or is composed of genuine and spurious pieces. On this account I am satisfied to refer only to that part in which Peter is said to teach that one should not worship God after the manner of the Greeks, by taking earthly things 1
"
"
(as God) and worshipping wood and stones. They must also not worship God after the manner of the Jews, since also who alone pretend to know God, do not know Him, they and worship angels and the month and the moon."
SAYINGS
96
piously and rightly what we transmit to you; be careful to worship God in a new way
through Jesus Christ.
For we
find
in
Behold, I Scripture as the Lord says a new not as I made covenant, you :
for
the
make it
for
A
new one your fathers at Mount Horeb. He made for us; the old one was that of the Greeks and Jews
who
ye Christians are those
Him
as third generation worship
in a
new
manner."
Kerygma mata VI,
Petri in Clem.
Alex., Stro-
39-41.] Therefore asserts Peter that the Lord said to the Apostles:
5,
"If
any one of
Israel should
repent and by my name believe in God, his sins shall be forgiven him. After twelve years go forth into the world, that no one may
say
We
:
have not heard.
Kerygma in Clem. Alex., Stromata VI, From Apollonius Eusebius (Hist. 43.
5,
Eccles.
V, 1 8, 14) quotes: "He speaks moreover of a tradition that the Saviour commanded His apostles not to depart from Jerusalem for twelve years." In the
Codex Askew. (Woide
ad
edit.
cod.
"
Jesus, after
Alex.,
p.
in
i),
Appendice
we
read:
His ascension into heaven
descended again to earth and for eleven He instructed His disciples in va years. rious mysteries and commanded Philip, Thomas and Matthaeus that they put down
SAYINGS
97
writing His words and deeds which they have seen and heard during that
in
space of time." the Lord says to 99. In the Preaching of Peter I have the disciples after the resurrection "
"
"
:
chosen
you
twelve
disciples,
whom
worthy of me, and faithful
I
judging you supposed to be
messengers, and sent you forth into
the world to preach the Gospel to those living
by believing on me they per ceive that there is only one God and to reveal
upon
earth, that
the future that those
who
hear
it
and believe
it, be saved; those however, who believe not, must bear witness that they heard it and have *
no excuse to say:
Kerygma
in
We
have not heard
it.
Clem. Alex., Stromata VI,
6, 48.
100.
has been said from the very first to all in What one of you does in telligent souls It
"
:
but ignorance without knowing God well, when he knows him and repents all sins shall be forgiven
him."
Kerygma,
ibid. "
Peter
says in the Preaching," when speaking of the apostles But when we opened the books of the Prophets, which
[Hence
"
:
we had
at hand, in
which they mention Jesus
Christ, partly in parables, partly in enigmas, partly directly and in clear words, and found
them His coming and death, and the cross and all other torments which the Jews inflicted in
SAYINGS
98
upon Him, and His resurrection and ascension before the judgment over Jerusalem, how everything was written what He had to suffer and what shall be afterwards. Having per ceived this we came to the belief in God on account of what the Scripture said concerning Him."
And
a
Stromata VI, further on he
in
Kerygma little
15, 128.
states that the
Provi
prophecies originated through Divine
For we knew dence, alleging the following: that God really commanded this and without "
we
(the testimony) of the Scripture
say noth-
ing]."
Ibid.
101.
"
(Jesus says)
I
:
have come to you with a
Out of clay will I for you, as it were, the figure of a bird, and I will breathe into it, and it shall become, sign from your Lord:
make
by God s leave, a bird. And I will heal the blind, and the leper; and by God s leave will I quicken the dead; and I will tell you what ye
eat,
Truly
and what ye store up
your houses!
in
in this will be a sign for you, if
ye are
believers."
Koran, Sura p.
The
501).
Gospel of
III, first
43 (Rodwell s transl., part reminds of the
Thomas,
ch.
2
;
and Arabic
Gospel of the Infancy, ch. 36, 46. 1
02.
Remember when son of
Mary
!
is
the apostles said
"
thy Lord able to send
O
Jesus,
down
a
SAYINGS
99
furnished table to us out of said:
"
said
God
"Fear
:
We
ye be
if
He
heaven?"
believers."
desire to eat therefrom,
They and
to
have our hearts assured; and to know that thou hast indeed spoken truth to us, and to
Son of Mary, Send down a table to us out of Heaven, that it may become a recurring festival to us, to the first of us and to the last of us, and a sign from Thee, and do Thou nourish us, for Thou art the best of
be witnesses "
said
:
O
thereof."
And God
Nourishers."
cause
you
to descend to
it
him with
said
!
"
:
Verily, I will
you but whoever among
after that shall
chastise
Jesus,
our Lord
God,
;
disbelieve,
a chastisement,
I
will
surely
wherewith
any other creature." Koran, Snra V, 112-115 (Rodwell,
I
will not chastise
651), a reference
is
p.
here evidently to the
Eucharist. 103.
And as Jesus, the Son of Mary, said: "O children of Israel of a truth I am God s apos tle to you to confirm the law which was given !
before me, and to announce an apostle that shall
come
Ahmad!"
after me whose name shall be But when he (Ahmad) presented
himself with clear proofs of his mission, they said: "This is manifest sorcery."
Koran, Sura LXI, 6 (Rodwell, p. 522). "And I have come to attest 104. (Jesus says): the law which was before me, and to allow
you part of that which had been forbidden
SAYINGS
100
you and I come to you with a sign from your Lord: Fear God, then, and obey Me; of a truth God is my Lord, and your Lord There fore worship Him. This is a right way." Koran, Sura III, 44, 45 (Rodwell, p. ;
:
105.
who
ye
"O
believe! be helpers of
God;"
as
Son of Mary, to His apostles. come to the help of God ?
said Jesus, the "
Who
will
"
"
"
said the apostles, will be the helpers of God." And a part of the children of Israel We,"
and a part believed not. But to those gave we the upperhand over and soon did they prove victorious. foes,
believed,
who
believed
their
Koran, Sura LXI, 14 (Rodwell, 106.
And when Jesus came with He said Now I am come "
:
p. 523). manifest proofs to you with wis
dom; and
a part of those things about which I will clear up to you; fear are at variance ye ye God therefore and obey me. Verily, God
my Lord and ye Him this is is
:
your Lord a right
;
wherefore worship
way."
Koran, Sura XLIII, 63, 64 (Rodwell, P-
107. Jesus,
world
155).
on
Whom
be peace, had said:
"The
but a bridge over which you must pass, but must not linger to build your dwellis
ing."
164.
This
agraphon Duff saw engraved on
stone,
Smith, Life of Dr. Duff
II,
in large characters in Arabic, inside the
SAYINGS
101
gateway of a mosque
chief
about
at Sikri,
twenty-four miles to the west of Agra. It is possible that
it
belongs to the
many
sayings scattered in Muhammedan writ ings, some of which are collected by Le-
vinus Warnerus in notis ad. Ccnturiam Provcrbiorum Persicorum, proverb. 61, p. 30 sq. Lugd. Batav., 1644, and from which Hofmann, Leben Jesu, quotes the
following 108. Jesus, the
:
Son of Mary,
"
:
who The more he
greedy of riches from the sea.
more he
said
is
like
one
increaseth his thirst;
not to drink until he
He who
drinketh water drinketh,
perisheth." "
If
:
any one speaketh something true about
God; but
praise
God
treasure in
if
the
and he ceaseth
109. Jesus said to John, the son of Zacharias
praise
is
he uttereth
lies
thee,
about thee,
For thereby the book of thy works be the more.
shall thy
increased,
and that without trouble to thee that is to say, whatever of good that person hath done shall in thy book be written." ;
no. Jesus once the world
He
form of a parable, that
a decrepit old
of
whom
"
:
so
many that they could And Jesus said Then, "
:
thee?"
woman
How many husbands hast thou Then answered she that she had had
asked
had?"
said in the
is like
"No
indeed,"
not be numbered.
they died, and
said
she,
them, and put them out of the
"I
way."
left
killed
Then
SAYINGS
102 "
said Jesus It is wonderful that the others were so foolish, that when they saw how thou :
hadst treated these, they burned with love to
wards
of
instead
thee,
taking
example by
them."
in. Now,
time of Jesus, three persons were
in the
and they found a
once traveling,
Then they
"
treasure.
We
are an hungered, so let one of us go and buy food." Now, as one of them went to get the food, he said to him self It would be a good idea to poison the said
:
"
:
food, that the others
may
eat
it
and
die,
so
So he may mingled poison with the food. But the two travelers who were left agreed between them have the
that I alone
treasure."
when he should bring the food they would kill him. So when he brought the poisoned food they killed him but they themselves that
;
selves ate of
and thereupon
it,
died.
And, be and
hold, Jesus passed by with his disciples, said This is the way of the world
Ye
"
:
see self
!
how
it
dealeth with these three; but
remaineth in
its
condition.
him who seeketh the world 112. In the Gospel
man, when
it
is
in the
thus written:
Woe
it
it
unto
world." "O
son of
and power, ye give you transfer all your aspirations and all your care from me to the riches and power. But when I
make you
riches
I
poor, ye
and for anxious
care.
grow weary for sadness Where will ye find the
SAYINGS
my
loveliness of
103
name, and when
to maturity reverence for Me? According to Hofmann
will ye
bring
"
from Musladini
sivc Rosarii (i3th cent), Gnlistan who quotes it from Persici, c. 8, p. 517, Sacli
a gospel.
Lead us not
113.
which we cannot
into temptation,
bear.
p.
114.
Liturgy of Alexandria (ed. Swainson), 6 so also in the Syriac Liturgy of St. ;
James Our Lord thou
(ed.
Swainson),
p.
said unto John: And he said to
Me."
not be that
I
should commit
343. "Come,
Him
baptize
"
It
:
can
robbery."
ritibus baptismi Liturgy of Severus (de liber, p.
115.
25).
The slothful For he (the apostle) said: God another in and eat not place shall cannot slothful the and also hates the slothful, "
:
;"
believe;"
and the wisdom said:
ness has taught
much
evil."
Macarius, de oratione, 1 1
6.
"Slothful-
10.
c.
"What Moreover said the Lord do you admire the signs? I give you a great inheritance which the whole world has not." Macarius, Homil. XII, 17. Take care But hear the word of the Lord of faith and hope, through which comes the
to
them:
"
117.
:
God-loving and kindly love, which brings everlasting."
Macarius, Homil.
XXXVII,
i.
life
SAYINGS
104 118.
"
Be ye strong and ye
serpent,
in
war and
fight with the old
shall receive the eternal
King
says the Lord.
dom,"
Old English Homilies and hoiniletic and I3th cent, ed. by
treatises of the I2th
R. Morris
(first series, part II, London, 1868, being No. 34 of the Early English
Text Society, second
p.
series,
151
1873,
Sermon
XXX)
viariiim
Ronianum
sq.,
No
Sermon XVI;
53>
P-
185
sq.,
see also the
Play of the Sacrament, p. 39. V. 864 (ed. W. Stokes for the Philological Society, Ber It is also found in the Brelin, 1862). ;
fur
Zeitschrift
(see
Katholische Theologie
XVIII,
1894,
p.
589). "
119.
Son is mightier than God, and the Son Lord over Him, who else than the Son can be Lord over that God who is the ruler If the
of
Man
over
is
"
all
things
?
Origen against Celsus VIII, cording to Origen, Celsus quotes "
A
Heavenly
Dialogue,"
Ac
15.
from now no more this
extant. 1
20.
From some
other form of heresy Celsus seems
to have quoted
"
:
How
is it
that so
many go
about the well, no one goes down into it Origen, ibid. VIII, 16; in VIII, is
also
given
Heavenly
as
a quotation
Dialogue."
"
?
15,
from
"
it
A
I0 5
SAYINGS "
121.
hast gone so
when thou
art thou afraid
Why
"
far
"
122.
Thou
nor "
123.
on the way? Origen, ibid., 15, 16. art mistaken, for I lack neither courage
weapons."
Blessed
Origen, ibid., 15, 16. is he who also fasts for
might feed the poor." Origen, Homil.
in
3d. ed., p. 727,
X,
Lcvit.
nack, art. Apostel-lehre in calls this
this, that
Har-
2.
Herzog
he
R
E,
an enigmatical
saying. in the gospel it is written: And 124. dom sends forth her children."
wis
"And
Origen, in Jerem. Homil. XIV, 5. He who is Himself said: 125. For the Saviour near me is near the fire, he who is far from me "
is
far
from the
Kingdom."
Jerem. Homil. XX, 3 (ex the tant in Jerome s Latin translation) in
Origen
;
same we
also find in
dria on Ps.
Didymus
LXXXVIII,
of Alexan
8 (Mai, Nov.
At the suggestion Bibl. VII, 2, 267). father of Harnack, Resch would read "
for
"
"
fire."
account of them that are of them infirm, was I infirm, and on account did I hunger, and on account of that
126. Jesus saith:
"On
hunger them that thirst, did Origen
in
I
thirst."
Matth.
torn.
XIII,
2.
(Opp.
SAYINGS
106 III,
Klostermann suggests to read: on account of the infirm:
573.)
Jesus
saith
was infirm (Matt. XXV, 36), and on account of them that hunger I did and on ac (Matt. XXV, 35), hunger. count of them that thirst I did thirst I
:
"
:
Resch objects to this (Matt. XXV, 35). mode of reading, which would deprive the saying of the character of an agraphon.
Jackson remarks
(p.
35):
"The
Saying
as given by Origen, states the final cause of the hungering, thirsting, and sickness of the
Saviour to have been the help of the hungry, the thirsty, and the sick; primarily it may be understood of the hungry and thirsty for God
and His righteousness, and of the weak want of His strength. It will, however,
for in
clude the idea of His coming to help sufferers from all human want and suffering, even the simplest and least elevated, not indeed that His salvation will save men from sickness, hunger
them to suffer sickness, hunger and thirst, and all pain, with the thought of the Friend near and the rest and
but
thirst,
it
will enable
beyond."
127. In the Acts of Paul a saying
spoken
by
again?)
I
the
am
Origen
word
is
Lord:
about to be
is
written as
above
"From
(or
crucified."
in Joann. torn.
connected with the
XX,
12.
This
"
Domine-quo-
SAYINGS "
vaclis
107
found
story,
in
the
Passion of
Rome
Paul and Peter, Peter fleeing from asks
Him
am
I
:
crucified
There
He
where "
replies
128.
and
to escape persecution, meets the Lord,
.
is
going.
going to
Rome
to
be
again-."
also another place
is
The Lord
which
is
called the
middle of the world, where the Lord put His This is the middle of the finger, saying "
:
world."
Philippus, descriptio terra Sanctcz (ed. W. Neumann in Oesterreichische Vierteljahrsschrift fur Kathol.
Theologie, 1872, Besides this notice of Philippus,
37).
p.
who
lived about 1289,
Resch quotes five other authorities containing this statement, 289
p.
sq.
"
129.
Rejoice and be glad and add joy above your joy, for the times are fulfilled that I may put
on
my garment
which
is
prepared for
me from
the beginning. Rejoice and be glad, for you are blessed above all men on earth, .
because
it
is
.
.
you who
shall
save the whole
world."
Pistis Sophia, p. 9 (ed. Schmidt, Leip zig*
^OS)-
130. Therefore I said to sit
you once:
upon your thrones in
right
and
to
my
left,
"You
My Kingdom
and reign with
Pistis Sophia, p.
148.
shall
to
Me."
my
SAYINGS
108 131.
I
my
shall be,
Where I once said to you: twelve servants shall also be with :
Wherefore
Me."
148; see above No. 59.
Ibid., p. "
132.
That mystery I am and they and they are
am
I
Ibid., p.
133.
On "
I
am
that mystery.
I."
148.
this account, therefore, I said
once to you:
Renounce the whole world and the
matter in
it,
entire
you gather not for you other
that
matter to that which
is
already in
you."
Ibid., p. 161.
134. Verily
I
say
"Whosoever has unto you: soul and has preserved her apart
quickened
my
from
light in the
his
kingdom of
light,
will
receive another glory in place of the soul which
he has
preserved."
Ibid., p.
135. Therefore
172.
once said to you: "Those mys teries shall not only forgive them their sins, I
which they have committed from the begin ning, but they impute them not from that hour on, of which I have spoken to you." Ibid., p. "
136.
Not rendering
railing, or
blow
200.
for evil, or railing for for blow, or cursing for curs evil
ing."
Polycarp
Ada
to
the Philippians
II,
2; see
Philip pi in Anastasius Sinaita (Cotolerius, Monum. Eccl. Graec. Ill, p.
also
428).
SAYINGS 137.
The Lord Himself
instructs
and admonishes
us in the epistle of His disciple John to the You see Me thus in yourselves as people "
:
one of you sees himself in the water or a mir ror."
Pseudo-Cyprian, XIII.
The
treatise
de duobus montibus
De dnobns montibus
said to belong to the oldest literature of the Latin Church. And in this an is
"
"
ad populum apocryphal epistle of John is mentioned. But what this epistle was
which
138.
is
claimed to have contained this
saying we know not. The Lord admonishes and
"
says
:
Grieve not
Holy Spirit which is in you, and do not extinguish the light which shines in you." the
Pseudo-Cyprian, de aleatoribus
3.
Whatsoever brother liveth in the manner of the aliens, and alloweth things like unto their deeds, refrain from being in his company, "
139.
which, unless them doest, thou also wilt be a partaker with him."
140.
Pseudo-Cyprian, de aleatoribus 4. to be watchful, circumspect
He commanded
and well-instructed, since that ancient enemy goeth about attacking the servants of God. 141.
Pseudo-Cyprian, ibid., 5. unto those who do anything through their own presumption, and not through God." "Woe
Pseudo-Cyprian, de singnlaritate corum, c. 43.
cleri-
SAYINGS
110 142.
any one does not work, let not such an one eat, for in the sweat of thy face shalt thou "If
eat thy "
143.
read the words.
bread,"
Pseudo-Ignatius to the Magnesians IX, 3. No one shall be called good who mixeth evil
with the
good."
Pseudo-Ignatius to the Trallians VI; so also the Ancient Latin Version, ed.
Lagarde, 144.
And do
p. 9,
ye also
41.
reverence your
bishop as
Christ Himself, according as the blessed apos tles have enjoined you. He that is within the is pure, wherefore also he is obedient to the bishop and presbyters; but he that is with out is one that does anything apart from the
altar
bishop, the presbyters, and the deacons. a person is defiled in his conscience,
worse than an
infidel.
Pseudo-Ignatius in the shorter
read is
"
:
pure,
Such and is
He
to
the Trallians
form of Ignatius
VII;
epistle
we
within the sanctuary is without is not he that but that
is
that is, he who does anything from the bishop, and presbytery and apart pure;"
deacons, such a
man
is
not pure in his
probably an oversight shorter form as given of the that the text conscience.
145.
It
is
by Resch (p. 268), omits the last For the Lord has said in a mystery:
make
"not."
"Un
the right as the left, the left as the right, the top as the bottom, and the front less
ye
SAYINGS
1 1 1
as the backward, ye shall not dom of God."
know
the
King
Pseudo-Linus, Martyr ium Petri (ed. Lipsius-Bonnet in Acta Apost. Apocrypha i
(1891), P
i
.
7 ).
few saints and
146. Excepting a very
men have thought
"
ones
:
illustrious
to atone for their
crimes with a few pieces of of them said.
money,"
as one
This Salvianus, de gubernio VII, 14. a fragment of a Latin hexameter verse
is
taken from some old Christian poet (per like
haps "
147.
My
friend, I
thine
and
d.
330).
do thee no wrong, thou hast re
own
ceived thine is
Juvencus, in
thy lifetime, take
now what
depart."
Sergius, the reformer of the Paulicians (died 835), who quotes this as a word of Christ, see Zahn, Geschichte des Neutest.
Kanons 148.
II,
455.
rabbis transmitted the following: When Rabbi Eliezer was seized on the charge of
The
being a Christian, he was brought before the judge to be sentenced. The judge said to
him
"
:
Thou, an aged man, busy thyself with
such idle matters
Judge
"
?
Eliezer replied
"
:
The
toward me." The judge thought meant him, whereas he thought Father in Heaven. The judge said:
is
just
that Eliezer
of his "
Since
Upon
I
trust
you,
you
are
discharged."
returning home, his disciples came to
SAYINGS
112
him, to comfort him, but he would not be Then said Rabbi Akiba to him comforted. :
Allow me to say something, which I have learned from thee." He replied: "Go Rabbi Akiba said Perhaps you did hear once of a heresy, which pleased thee, on which "
on."
"
:
account thou hast been charged with heresy." Eliezer replied Akiba, thou just remindest "
:
me
Once upon a time (of some thing). walking in the upper street of Sepphoris, I
met one of the
of the Nazarene
disciples
Kefar Sekanya, who said
Jesus, Jacob of
me
was when
I
to
written in your law Thou shalt not bring the hire of a whore into the house of God. May a water-closet be made with it "
It is
:
:
for the high priest
answer to "
me
"
I
?
knew not what Whereupon he
to this question.
to
said
Jesus of Nazareth thus taught me She gathered it of the hire of an harlot and :
:
it shall become again from an impure source, came (Mic. 7) and to an impure place it shall go again." This exposition pleased me and on this account I was accused of heresy, because I transgressed Remove thy way the word of Scripture far from her V, 8), i. e., from (Prov.
the
hire
of a harlot
I,
;
it
:
"
heresy.
Talmud, Aboda Zarah, fol. 16, col. 2; 17 col. I comp. also Midrash Koheleth ;
(i. e.,
on Ecclesiastes
ticity of the narrative
I,
8).
is
The authen
defended by the
SAYINGS late
113
Jewish scholar Derenbourg
sai sur
histoire et la
1
"
in
Es-
geographic de
la
Schiirer in his re
p. 357-360; view of Tottermann, R. Eliezer ben Hyrcanos sive de vi qua doctrina Christiana Palestine,"
primis
sceculis
Judceorum "
Theol.
quo s dam
illustrissimos
1877
(in
1877, Geschichte
col.
II,
372
Lipsiae,
attraxit,
Literaturzeitung,"
687-689), and in his Judischen Volkcs zur Zcit Jesu (Leipsig,
legend.
dcs
1898), regards the whole as a Of the same opinion is the late
Edersheim
in his Life and Times of Jesus, Messiah I, 527. But as conversations between Christians and Jews are men tioned in the Talmud, we see no reason
the
should
narrative
why
this
The
Eliezer
be
here mentioned,
rejected.
flourished
between 90-120 A. D., when intercourse between Christians and Jews was of a frequent
occurrence.
also quoted 149.
The
narrative
is
by Ropes and Klostermann.
Imma sister
Salome, the wife of Rabbi Eliezer and of R. Gamaliel (II), had a philosopher
neighborhood who was reputed for his integrity. They wished to have a laugh at
in the
him.
So Imma brought him a golden candle I wish to came before him and said "
stick,
:
have a portion of the property of The philosopher said to them:
But she said
to
him
"
:
We
my
father."
"Divide."
have the law
:
SAYINGS
114 1
Where
there
the son, the daughter shall not
is
He
From the day were exiled from you your land, the law oi Moses is abrogated and the gospel given, in which it is said Son and daughter shall inherit.
"
said to her
:
:
On
inherit alike. liel
the following day
brought him a Libyan
Gama
He
ass.
(the phi I examined the pas losopher) said to them sage of the gospel referred to, and there it is "
:
Gospel, came not to take away from you the Law of Moses, but I came to add to the Law of Moses. It is written in the
written
Law
I,
:
of
Moses
Where
:
daughter shall not
him
"
:
stick."
there
a son, the
Imma
inherit.
said to
May thy light shine like the candle Rabbi Gamaliel said: "The ass has
come and knocked down
the
Talmud, Shabbath, "Watch and pray," He
fol.
150.
is
into temptation
.
.
candlestick."
116, col.
"lest
says,
2.
i,
ye
for withal the
.
fall
word
had gone before that no one untempted should attain the celestial Kingdom."
Tertullian, de Captis.,
151.
20.
This say
ing is also found by different writers. There are they of whom the Scripture says: "
Woe
unto those
who
fences as with a long Tertull.,
152.
c.
de
join together their of
rope."
pccnit., c.
n.
The word
of the gospel which reads: the fashion of this world passeth away."
Theod.
Balsamo,
Epistola
de
*
For
Rasa-
SAYINGS phoris.
cxxxvm, 153. This
is
Graeca
Patr.
(Migne,
115
,
torn.
1373).
also one of the traditions of Christ
that one should care for those things which are necessary for the body, and be anxious
about nothing further save virtue. Theodotus Monachus, Catena on Matt. in Fabricius
Codex Apocr. N. T.
Ill, p.
522. 154.
For the Lord Christ said
"
(to Peter)
:
Verily
thine eye shall never be closed in eternity for the light of this world."
Vita Schnudi the
5th
cent.),
(an Egyptian p.
313,
monk
of
of Amelineau
s
Arabic text; Germ, transl. by Iselin in Texte und Untersuchungen XIII, i, p. 26.
APPENDIX.
XIV. I.
REMAINS OF THE APOCALYPSE OF PETER. A.
Patristic Notes.
In the oldest so-called
list
of sacred writings, in the
Mnratorian Fragment of the second
we
The apocalypses also of John and Peter only do we receive, which (latter) some among us would not have read century,
in
church."
read
:
But before
this
mention Clement
of Alexandria in his Plyfotyposcs, according to the testimony of Eusebius (Hist. Eccl. VI,
APOCALYPSE OF PETE&
Il6
14), gave "abridged accounts of all the canonical Scriptures, not even omitting those
mean
the book of Jude and the other general epistles; also the Epistle of Barnabas and that called the Revelation of that are disputed, I
Also
Peter."
in
his
Eclogce
Propheticce
(chaps. 41, 48, 49), Clement gives some quo tations from the Revelation of Peter, men
tioning
it
name
twice by
(see below). of bishop Olympus in
Methodius,
who
died as martyr in 311, in his
II,
6,
"
says
:
we
Wherefore
Lydia,
Symposium, have
also
learned from divinely inspired Scriptures that untimely births, even if they are the offspring of adultery are delivered to care-taking angels." Though Peter is not here mentioned, the pur port of the passage is the same as that of one
of the quotations given by Clement.
Eusebius (d. 339 A. D.),
in his Ecclesias
25, expressly mentions the History Revelation of Peter along with the Acts of Paul and the Pastor of Hermas as spurious
tical
III,
books, while in III,
which
is
called the
3,
he says
Preaching
"
:
As
to that
and that
called
we know nothing of their being handed down as catholic writ Since neither among the ancients nor ings. among the ecclesiastical writers of our own the
Apocalypse of Peter/
day has there been anyone that has appealed to testimony taken from them." Macarius Magnes in his Apocritica IV, 6,
APOCALYPSE OF PETER
117
quotes about the year 400, as from a heathen Let opponent of Christianity the following "
:
us by way of superfluity cite also that saying in the Apocalypse of Peter," etc., and at IV, 1 6, he examines this passage again, naming
and supporting the doctrine of the passage by authority of proph ecy and the gospel. the Revelation of
Peter,
In the Catalogus Claromontanus, written in the sixth century, the oldest Grseco-Latin
Manuscript of the Pauline
Revela
epistles, the
tion of Peter stands at the end, after the
Shep
herd of Hernias and the Acts of Paul, whereas the Stichomctry of Nicephorus it stands among the antilegomena," or disputed writ in
"
ings,
of the
New
Testament.
The
gives the length of the Revelation, viz.
logus
Claromontanus
270
stichoi,
list
also
"
Cata and the :
Stichometry thirty more." This was all that was known of the Revela tion of Peter
till
the year 1886,
when
a frag
ment of the Revelation was discovered by the French Archaeological Mission in an ancient at Akhmin, in Upper Egypt. was published by Bouriant in Memoires pub
burying- place It
mcmbres* de la Mission Archcologique Franqaise au Caire, Paris, 1892, and rep resents probably about the half of the entire lics
par
work.
Ics
begins in the middle of an eschadiscourse of Jesus, probably repre tological sented as delivered after the resurrection, for It
APOCALYPSE OF PETER
il8
verse five implies that the disciples had begun It ends abruptly in the
to preach the gospel.
course of a catalogue of sinners in hell and their punishments. It is possible that the
fragments preserved by Clement of Alexandria and Methodius may have been part of the end of the book, whereas the fragments preserved by Macarius may have belonged to the eschatological discourse at the beginning. it as it may, the Revelation of Peter
be
accessible in
termann earliest
s
Harnack
s,
Preuschen
editions of the text,
embodiment
s
"
But
now
and Klos-
affords the
in Christian literature of
those pictorial presentations of heaven and hell which have exercised so widespread and en
during an influence.
It
has, in
its
imagery, or no kinship with the Book of Daniel, the Book of Enoch, or the Revelation of St. little
Its only parallels in canonical scripture, John. with the notable exception of the Second Epis
of Peter, are to be found in Isa. LXVI, 24 Mark IX, 44, 48 and the parable of Dives and
tle
;
Lazarus
in
Luke XVI.
in the severity of its
indeed Judaic morality and even in its It
is
phraseology."
B.
A.
REMAINS.
The Fragment of Akhinin.
of them will be false prophets, and will teach divers ways and doctrines of perdi-
Many
APOCALYPSE OF PETER tion.
2.
lit)
become sons of per will come unto my 3. And then ones who hunger and thirst and are and purify their souls in this life, and But these
will
God
dition.
faithful afflicted
he will judge the sons of lawlessness. Let us go And furthermore the Lord said into the mountain, let us pray." 5. And going "
4.
:
with him, we, the twelve disciples, asked that he would show us one of our brethren, the
who are gone forth out of the world, we might see of what manner of form
righteous that
they are, 6.-
and having taken courage, might
also encourage the men that hear us. And as we prayed, suddenly there appeared two men standing before the Lord on whom we
were not able to look. 7. For there came forth from their countenance a ray as of the sun, and their raiment was shining, such as eye of man never saw for no mouth is able to ;
express or heart to conceive the glory with which they were endued, and the beauty of their appearance.
8.
As we looked upon them
we were astounded; for their bodies were whiter than any snow and ruddier than any rose.
9.
And
the red thereof
with the white, and
I
am
was mingled
utterly unable to ex
their beauty. 10. For their hair was and and curly bright seemly both on their face and shoulders as it were a wreath woven of spikenard and divers-colored flowers, or like a rainbow in the sky; such was their seemli-
press
APOCALYPSE OF PETER
120 ness.
ii.
Seeing therefore their beauty we at them, because they ap
became astounded peared
Lord,
saith to
said:
And
"Who
are
approaching the these?"
13.
He
me:
"These are our (other reading brethren the righteous, whose forms
"your")
ye desired to "
12.
suddenly. I
And where
see."
are
all
And
him the righteous or what is 14.
I
said to
:
the aeon in which they are having this glory? 15. And the Lord showed me a very great "
country outside of this world, exceeding bright with light, and the air was lighted with the rays of the sun, and the earth itself bloom
ing with unfading flowers and full of spices and plants, fair-flowering and incorruptible and bearing blessed fruit. 16. And so great was the perfume that its odor was borne thence
even unto 17.
And
us.
the inhabitants of that place were clad in
the raiment of shining angels and their rai ment was like unto their country. 18. And
angels hovered about them there. 19. And the glory of the inhabitants there was alike,
and with one voice they sang praises nately to the Lord God, rejoicing in that 20.
The Lord
saith to us
"
:
This
of your high-priests, the righteous 21.
And
I
is
alter
place.
the place
men."
saw another place over against
that,
very dark and it was the place of punishment and those who were punished there and the punishing angels had a dark raiment like the ;
;
APOCALYPSE OF PETER 22. of the place. hanging by the tongue
And some were
air
blasphemed the der them was 23.
who
these were those
:
burning and punishing them.
And
there was a great lake, full of flaming mire, in which were certain men who had per
verted
righteousness afflicted them. 24.
there
of righteousness, and un
way
fire
121
And
and tormenting angels
there were also others,
women, hanging
mire that bubbled up by these were which adorned themselves and they for adultery; and they who had mingled with their hair over that
them
in the defilement of adultery,
ing by the feet and the mire, and said
had
:
come 25.
And
;
into this I
spired
"
their
We
were hang
heads hidden in
did not believe to
place."
saw the murderers and those who con with them, cast into a certain
place, full of evil vermins,
strait
and they were
bit
ten by those beasts, and they turned to and fro in that punishment. And worms afflicted
them as dark clouds. And the souls of the murdered stood by and looked upon the pun O ishment of these murderers and said "
:
26.
God, thy judgment is just. near that place I saw another
And
into
which the gore and the
filth
strait place
of those
who
were being punished ran down and became there as it were a lake. And here sat women the to their necks, and over having gore up them children sat who were born against many
APOCALYPSE OF PETER
122
And there came from them sparks of fire and smote the women in the eyes. These were they which conceived without being married and caused out of due time and cried. forth
abortion. 27.
And
other
men and women were burning up
and were cast into a dark place and were beaten by evil spirits, and their in wards were eaten by restless worms. These were they who persecuted the righteous and delivered them up. And near by them were again women and men gnawing their own lips and being punished and carried in their eyes a red-hot iron. They were those who blasphemed and spoke evil of to the middle
28.
the 29.
way
of righteousness. these again other
And over against women gnawing flaming
fire in their
men and
and
their
having tongues mouths. And these were
the false witnesses. 30.
And
in a certain other place there
sharper than swords or any
women and men
31.
in tattered
spit,
and
were pebbles red-hot, and
filthy
raiment
rolled about on them in punishment, and these were the rich who trusted in their riches, and had no pity for orphans and widows, but de spised the commandment of God. And in another great lake, full of matter and blood and mire bubbling up stood men and women up to their knees. These were the
APOCALYPSE OF PETER
123
usurers and those that take interest on inter est.
32.
other men and women were being hurled down from a great cliff and reached the bot tom, and again were driven by those who were
And
over them to climb up upon the cliff and thence were hurled down again, and had no set
rest
from
they
who
this
punishment.
And
these were
defiled their bodies acting as
women
;
and the women which were with them were those a 33.
who
lay with one another as a
And full
own hands had made
with their
for themselves
And alongside women having
and striking each other and never from such punishment. . ceasing And others again near them, women and men, burning and turning themselves and roasting. And these were they who had left the way of rods of
fire
.
God.
.
B. i.
with
alongside of that cliff there was a place of much fire, and there stood men who
carven images instead of God. of these were other men and
34.
man
woman.
The
.
.
.
The Other Fragments.
Scripture says that infants that have been
exposed are delivered to a care-taking angel, by whom they are educated and so grow up, "
and they will it says, as the of a hundred years old are here." "
be,"
faithful
Hence
APOCALYPSE OF PETER
124
Peter also says in the Revelation, and there came forth from those children sparks of fire "
and smote the 2.
For "
women
in the
eyes."
Clem. Alex., Eclog. proph. XLI. instance, Peter in the Apocalypse,
that the children
who
says are born out of due time
shall be of the better part:
and that these are
delivered over to a care-taking angel, that they may attain a share of knowledge and gain the
what they would had in this body; been they
better abode after suffering
have suffered
if
but the others shall merely obtain salvation as
whom mercy is shown, and remain without punishment, receiving this as a reward. But the milk of the women run injured beings to
ning down from their breasts and
congealing,"
"
shall engen says Peter, in the Apocalypse, der small flesh-eating beasts, and these run up
upon them and devour them." Peter teaches by this, that this punishment is because of the sins.
3.
Clem. Alex., Eclog. XLVIII seq. Whence also we have received in divinely in spired Scriptures that untimely births are de livered to care-taking angels, even
if
they are
For if they were the offspring of adultery. the to born contrary meaning and the order of that blessed nature of God,
how
could he
then deliver them to the angels, that they
might enjoy the greatest rest and comfort? How would they otherwise openly bring their
APOCALYPSE OF PETER
125
the judgment of Christ, ac Thou hast not, and them saying cusing from us this com withheld O Lord, enviously
parents before
"
:
mon
light;
com we had to
but these, disregarding thy
mandment, have exposed
us,
that
die."
Methodius, Symposium II, 6. Over and above let this also yet be added, what
He in read in the Apocalypse of Peter. and earth heaven over the troduces judgment is
The earth shall with the following words God at the men before all day of judg present to be also itself ment, being judged, with the "
:
heaven also which encompasses The heathen (Porphyry?) by Macarius Magnes, Apocrltica IV, 6, 16. And he also says the word which is wholly And all power of heaven shall melt wicked it."
"
:
and the heaven
and
all
shall be rolled
stars shall fall
down
up
the vine and as the leaves fall tree."
Ibid.
IV,
7.
like a
as the leaves
book,
from
from the
fig-
II.
I.
BIBLIOGRAPHY.
THE GOSPEL ACCORDING TO THE HEBREWS.
Adeney
(in
The Hibbert Journal
III, 1905,
Anger, Synopsis Evangelica, Lipsise, 1852, 270 sq., 275. Anger, Ratio quo loci Veteris Testamenti
139-159). p.
in
12-16,
Novo
laudantur (three University-progr., 1861-62, es pecially III).
Bardenhewer, Geschichte der altchristlichen Litteratur, 1902, Vol.
Baring-Gould,
I, 379-383. Lost and Hostile Gospels,
London,
1874, pp. 119 sq. Barnes (in Journal of theological studies, VI, 1905,
Baur, F. Chr., Kritische Untersuchungen ueber die Evangelien, 1847, PP- 57 z -5 82
Baur, F. Chr., Christenthum uncl Christliche Kirche, 2d ed., 1860, p. 25. Bleek, Beitraege zur Evangelienkritik, 1846, pp. 6071-
Bleek, Einleitung in das
Neue Testament, 3d
44-46; 4th
Mangold, 1875,
ed.,
ed.
by
1886, pp. 128-
135.
Chrzaszcz,
De Evangelic
sec.
Hebraeos,
diss. Gleiwitz,
1888.
Chrzaszcz, Die apokr. Evangelien, ibid., 1888. Credner, Beitrage zur Einleitung in die biblischen Schriften, 1832,
I,
379-414-
126
BIBLIOGRAPHY Credner, Einleitung, 1836,
Dalman, Worte Jesu
p.
89
127
sq.
1898, I, p. 49. Delitzsch (in Zeitschrift fuer Lutherische Theologie, 1850, pp. Delitzsch,
De
II,
45M94;
1853, P- 97
s q-;
1856, p. 75 sq.
Des Apostel Paulus Romerbrief,
He-
ins
braische iibersetzt, 1870, p. 16 sq. V/ette, Lehrbuch der historisch-kritischen Einlei
tung in die Bibel, De Wette, Einleitung
II,
ins
1826, pp. 79-86.
Neue Testament, 4th
ed.,
(reviewed by Schwegler in Zeller s Jahrbiicher, 1843, III, pp. 55o-5 6 3)Ebrard, Wissenschaftliche Kritik der Evangelien, 1842
1842, p. 933-946; 3d ed., 1868, pp. 979-1004. Ehrhard, die altchristliche Litteratur und ihre Er-
forschung, 1900, pp. 139, 140. Eichhorn, Einleitung ins Neue Testament,
I,
1805,
2-9, pp. 6-38; 2d ed., 1820, pp. 7-43.
Emmerich, De evangelic secundum Hebraeos, Aegyptios et Justini, 1807.
Ewald, Ursprung und Wesen der Evangelien (JahrWissenschaften VI, 1854, pp. biicher der bibl. 36-42.
Codex Apocryphus Novi Testament!, IHamburg, 1703 (Vol. I, 2d ed., pp. 346, 351
Fabricius, II
sq.).
Franck, Ueber das Evangelium der Hebraer (Theolog. Studien und Kritiken, 1848, pp. 369-422). Fries,
Det fjardt Evangeliet och Hebreerevangeliet,
Stockholm, 1898. Gieseler, Historisch-Kritischer
stehung und
friihesten
Versuch
iiber die
lichen Evangelien, 1818, pp. 911. Gla, die Originalsprache des Matthaeus
1887, pp. 101-121.
Ent-
Schicksale der Schrift-
Evangelium,
BIBLIOGRAPHY
128
Grabe, Spicilegium SS. Patrum, 1698, pp. 15-31. Handmann, das Hebraerevangelium (Texte u. tersuchtingen, V. 3), 1888, 26-103. Altchristliche Litteraturgeschichte
Harnack
6-10
II,
;
ed.
i,
(1893),
625-651.
Novum
Hilgenfeld,
I
Un-
Test,
extra canonem,
2d
1866,
1884, fasc.
Hilgenfeld
(in
IV, pp. 5-38. fuer Zeitschrift
wissenschaftliche
Theologie, 1863, pp. 345-3^5 1867, pp. 303 sq., 366 sq. 1868, p. 22 sq. 1884, pp. 188-194 (with reference to Nicholson s work) 1889, pp. 2805
;
;
;
302 (with reference to Hilgenfeld, Einleitung ins
452 sq. Holtzmann, Lehrbuch der in das Neue Test. 3d
Handmann
s
work).
Neue Testament, hist.
1875, p.
Kritischen Einleitung
ed. 1892, pp. 487-489. die Schriften des Neuen Testa ;
Hug, Einleitung
in
8-12; 2d
ments, 1804,
ed.
H,
1847.
PP-
I
5-
55Jiilicher,
Einleitung in das a.
Neue Testament,
1894, pp.
o.
191, 236 Keim, Geschichte Jesu von Nazara I, 1867, 29 sq. Kirchhofer, Qucllensammlung- zur Geschichte des Neutest. Kanons, 1842, 448-460. Klostermann, Apocrypha II (in Kleine Texte fuer theologische Vorlesungen, ed. by Lietzmann, Bonn, 1904).
Kriiger,
Geschichte
der
Altchristlichen
Litteratur,
12.
6, p. 32; Nachtrage, p. 1898, Leipoldt, Entstehung des Neutestamentlichen Kanons, 1
1907, pp. 71
Lessing,
Neue
(Werke Meyer,
A.
ed.
das
sq., 117, 122, 133,
139, die iiber
Hypothese by von Maltzahn, XI,
Hebraerevangelium
1
66, 174.
Evangelisten 2,
(in
121 sq.).
Hennecke,
BIBLIOGRAPHY Neutest. Apokryphen,
1904,
I2Q p.
Hennecke, Handbuch zu den phen, 1904,
p.
Mill,
sq.,
and
in
Apokry
21 sq.
Michaelis, Einleitung in das
4th ed. 1788,
n
Neutest.
II,
Neue Testament,
1750,
138, pp. 1004-43.
Prolegomena in Novum Testamentum, 45-49. Novi Testamenti Supplementum, 1896, pp.
Nestle,
76-81. Nestle (in Evangel. Kirchenblatt fuer Wiirttemberg, 1895, No. 26, p. 295 Zeitschrift fuer Neutesta;
mentliche
Wissenschaft,
1902,
p.
167,
against
which see Dalman and Robinson). Nicholson, the Gospel according to the Hebrews, 1. c. London, 1879 ( see Hilgenfeld). Nicolas, Etudes sur les Evangiles Apocryphes, 1866,
;
p.
23
Nosgen u.
sq.
(in Zeitschrift fiir Kirchliche
Wissenschaft
Kirchliches Leben, 1889, 499-519, 561-578, on
Handmann
s
work).
Olshausen, die Echtheit der vier
Kanonischen Evan-
gelien erwiesen, 1823, pp. 40-90. Paulus, Exegetisch Kritische Abhandlungen, 1784,
I,
1-35-
Preuschen, Antilegomena, 1901, pp. 3-8, 106-110; 2d ed. 1905, pp. 3-9, 136-141. Resch, Agrapha (Texte und Untersuchungen V, 4),
1889, 322-342; 2d ed. 1906, pp. 363-37 1
Reuss, Geschichte der Schriften des
Neuen
-
Test., 5th
ed. 1874, 183 sq., p. 197 sq. Robinson, Three notes on the Gospel of the Hebrews
(Expositor, 1897, 194-200). Ropes, die Sprikhe Jesu (Texte und Untersuchun
gen XIV, 2), 1896, pp. 77-9 2 Schleiermacber, Versuch iiber Lucas, 1817. .
BIBLIOGRAPHY
130
Schmidt, Entvvurf einer bestimmten Unterscheidting verschiedener verloren gegang. Evangelien
(Henke
s
De
Schmitz,
Magazin, IV, 576). Evangeliis quse ante canonica in usu
ecclesiae Christ, fuisse dicuntur,
1812.
Schneckenburger, Ueber den Ursprung des ersten
Evangeliums, 1834, pp. 105-171. Schwegler, Nachapostolisches Zeitalter I, 1846, 197216, 237-241 (see above de Wette). Simon, R. Histoire critique du Nouveau Test., 1689, c.
7, 8.
Stroth,
Fragmente des Evang. nach
Justin
d.
Mart,
(in Eichhorn,
Hebr. aus
d.
Repertorium fur
bibl. Literatur,
1777, I, pp. 1-59). Thiersch, Versuch zur Herstellung des histor. Standpunktes fur die Kritik der Neutest. Schriften,
1845, PP- 185-202, 224-230. Variot, Les Evangiles apocryphes, 1878, p. 341 sq.
Volkmar, die Religion Jesu, 1857, P- 46. Volkmar, Ursprung Unserer Evangelien,
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123.
Weber, Neue Untersuchung iiber Alter und Ansehen des Hebraer Evangel., 1805. Weiss, B. Lehrbuch der Einleitung in das Neue Test., 1886,
Weizsacker,
45, 5 p. 495 sq.
Untersuch.
iiber
die
Evangelische
Geschichte, 1864, p. 223 sq. Westcott, Introduction to the Study of the Gospels,
Boston, 1867, p. 454 sq. Zahn, Geschichte des Neutest. Kanons
II,
642-723.
Zahn, der zerrissene Tempelvorhang (in Neue Kirchliche Zeitschrift, 1902,
729-756).
BIBLIOGRAPHY
II.
13!
THE GOSPEL OF THE EBIONITES.
Credner, Beitraege,
etc.,
332-347.
Harnack, Altchristliche Littcraturgeschichte 386;
II,
Hilgenfelcl,
i,
Novum Testamentum,
etc.,
Klostermann, Apocrypha II (1904), Leipolclt,
I,
383-
625-631.
p.
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Entstehung, pp. 119, 136, 141, 160
sq.
Hennecke Neutest. Apokryphen, 1904, 24 sq. and Handbuch, p. 42 sq. Nestle, Novi Test. Supplementum, p. 75 (text). Preuschen, Antilegomena, 2d ed. 1905. Zahn, Geschichte des N. T. Kanons II, 724-742.
Meyer
III.
in
p.
THE GOSPEL OF THE EGYPTIANS.
Baring-Gould,
Lost
and
Hostile
Gospels,
London,
1874, pp. 224-231.
Deissmann, Theologische Literaturzeitung, 1901, col. 72, 92 sq. Ehrhard, die Altchristliche Literatur, pp. 136-139.
Emmerich, De Evangel, secundum Ebraeos, ^Egypt. atque Justini mart., Argentor., 1807.
Harnack, Altchristliche Litteraturgeschichte, 14; II, i, 612-622.
12-
I,
Hennecke, Neutestamentliche Apokryphen, 1904, pp. 21-23, Handbuch der Apokryphen, 1904, pp. 3842.
Hilgenfeld,
Novum Testamentum
extra canon,
re-
ceptum, IV, 1884, 42-48.
Klostermann, Apocrypha II, in Lietzmann, 1904, p. 12 sq.
"
Kleine Texte
Leipoldt, Entstehung, pp. 140, 159, 174, 178.
"
ed.
BIBLIOGRAPHY
132
Novi Test.
Nestle,
Grseci
Supplementtim,
72 sq. Preuschen, Antilegomena, 1905, pp. 2-3 135-136, translation). Resch, Zeitschrift fuer Kirchliche Kirchl. Leben,
IX
1896,
p.
(text; pp.
Wissenschaft
u.
(1888), 232-245.
Resch, Agrapha (in Texte und Untersuchungen, V, 4), 3 I
I <>-3
9,
384-387-
(ibid. VIII, 2, 1896), 129-132. Schneckenburger, Ueber das Evang. der ^Egypter,
Ropes, Spriiche Jesu
Berne, 1834. Volter, Petrusevangelium oder ^Egypterevangelium
Tubingen, 1893. Zahn, Geschichte des Neutest. Kanons
II,
2,
?,
628-
642.
THE GOSPEL OF THOMAS.
IV.
Ehrhard, die Altchristliche Literatur,
p.
141 seq.
Harnack, Altchristliche Litteraturgesch. II,
I,
592
I,
14
sq.
Hennecke, Neutest. Apokryphen, p. 39 sq. Hennecke, Handbuch, p. 90. Klostermann, Apocrypha II, p. 13. Leipoldt, Entstehung, etc., pp. 100 sq., 131,
141, 160,
174, 179 sq.
Preuschen, Antilegomena, p. 21. Zahn, Geschichte des Neutest. Kanons
V.
;
sq.
II,
761-768.
MATTHIAS TRADITIONS.
Ehrhard, Altchristliche Literatur, p. 142. Harnack, Altchristl. Litteraturgesch. II, i, 595~598. Hennecke, Neutestamentliche Apokryphen, p. 167.
Hennecke, Handbuch,
p.
238
sq.
BIBLIOGRAPHY Novtim
Hilgenfeld,
133
Test. IV, 49 sq.
Leipoldt, Entstehung, pp. 53, 71, 102, 159 sq., 180.
Klostermann, Apocrypha
Novi Test,
Nestle,
II,
14
sq.
suppl., p. 74.
Preuschen Antilegomena, p. 13 sq. Zahn, Gesch. des Neutest. Kanons II, 751-761.
THE GOSPEL OF
VI.
PHILIP.
Baring-Gould, Lost and Hostile Gospels,
Ehrhard, Harnack,
1.
c.,
1.
1.
Zahn,
1.
;
c.,
sq.
sq.
p. 74.
c".,
Preuschen,
293
p. 140.
II, i, 592 c., I, 14 sq. Hennecke, Apokryphen, p. 40 sq. Hennecke, Handbuch, p. 91 sq. Klostermann, 1. c., p. 15.
Nestle,
p.
.
1.
c.,
p. 15.
II, 2, pp.
VII.
761-768.
THE GOSPEL OF
Baring-Gould, ibid., 286 Hennecke, Apokryphen,
EVE.
sq. p. 42.
Hennecke, Handbuch, p. 94. Klostermann, ibid., p. 15 sq. Preuschen, ibid., p. 82 sq.
VIII.
THE FAYUM FRAGMENT.
Ehrhard, ibid., 123 sq. Bickell, Ein Papyrusfragment eines nichtkanonischen
Evangeliums (in Zeitschrift fiir Kathol. Theologie 9 (1885), 498-504, 560; 10 (1886), 208 sq. Bickell, das nichtkanonische
Evangelienfragment (in
BIBLIOGRAPHY
134
Mittheilungen aus der
Rainer
I
Sammlung
(1887), 53-6!;
V
der Papyrus
(1892), 78-82.
Chiapelli, Studii di antica letteratura Cristiana, Turin,
1887, 1-19, 219-222.
Harnack
in
Theologische
Litteratur-Zeitung,
1885,
277-281.
Harnack, Das Evangelienfragment von Fajjum (in Texte und Untersuchungen 5, 4 (1889), 481 497-
Harnack, Geschichte der Altchristlichen Litteratur 6; II,
Harnack,
I,
590, note
Ueber
die
I,
I.
Jiingsten
Entdeckungen
(in
Preussische Jahrbikher 92 (1898), 199). Hilgenfeld, Kein neuentdecktes Evangelium (in Zeitfuer
schrift
wissenschaftliche
Theologie
29
(1886), 5^58).
Klostermann, Apocrypha II, II. Nestle, Novi Testamenti Grseci Supplementum,
Nosgen, das angebliche Papyrusfragment schrift fuer Kirchliche Wissenschaft liches Leben, 6 (1885), 462-470).
p. 67.
(in u.
Zeit-
Kirch-
Preuschen, Antilegomena, p. 21 sq. Wessely, Ueber das Zeitalter des Wiener Evangelienpapyrus (in Zeitschrift fuer Kathol. Theologie
u
(1887), 507-5 16. des Neutestamentlichen Kanons Geschichte Zahn, 2 (1892), 780-790.
THE OXYRHYNCHUS
IX.
II,
FINDS.
The Gospel Fragments. The new Fragment of an Uncanonical a.
"
Buchler, A., "
Gospel
(Jewish Quarterly Review, Vol.
(1908), No.
78.
XX
BIBLIOGRAPHY
135
Grenfell und Hunt, New Sayings of Jesus and Frag New York, ment of a lost Gospel, London 1904. Grenfell und Hunt, pel
Fragment of an Uncanonical Gos (discovered in December, 1905), London
New
York, 1908, p. 16 sq. Preuschen, Das neue Evangelienfragment von Oxyrhynchos (Zeitschrift fur die Neutest. Wissen-
IX
schaft,
b.
(1908), part i).
The O.ryrhynchus
Logia.
(Note. As the discovery of these Logia became productive of a large number of articles and pamphlets, and revived the Agrapha-study, we give here the agrapha-literature in gen eral. The list is certainly the most comprehensive which has ever been published. Works published before the year 1897 refer to the so-called Agrapha or extra-canonical say ings of Jesus found in patristic literature and elsewhere. Works published in and after 1897, have reference to the so-called Oxyrhynchus-Logia.)
Abbot, E. A., The Logia of Behnesa (American Jour nal of Theology, January, 1898).
Academy,
the, July 31, 1897.
Athenaeum, the, July 24, Aug. 7, 1897. Aubert, Les nouveaux Logia de Jesus Chret., 1898, pp. 103-115).
(Liberte
Oxyrhynchus Sayings of Jesus (Contem porary Review, January, 1905).
Bartlet, the
Batiffol (in Batiffol (in
Revue Biblique, 1897, 1904). Revue de I histoire et de litter,
relig.,
1897,
438 sqq. Berlin,
The Logia (Jewish Quarterly Review,
190). Berliner Wochenschrift
1897,
p.
Oct. 20, 1897.
fuer
Classische
Philologie,
BIBLIOGRAPHY
136
Blass (in Evangel. Kirchenzeitung, 1897, 498-500. British Review, July 24, 1897. British Weekly,
Aug.
12, 1897.
Bruston, Les paroles de Jesus recemment decouvertes en Egypt, Paris, i 898. Bruston, Fragment d un ancien recueil de paroles de Jesus, Paris, 1905.
Bunsen, Analecta Antenicaena, London, 1856. Causse, Les nouveaux Logia de Jesus, Paris, 1898. Cersoy, Quelques Remarques sur les Logia de Behnesa (Revue Biblique, 1898, pp. 415-420). Cersoy,
L
Univ. CathoL, 1898, 150-153 (on the sec
ond logion).
Nuova Antologia, 1897, 524-534. Nuove pagine sul Christianesimo
Chiapelli in Chiapelli
note
antico,
Florence, 1902, p. 31 sq., Christie in the New World (Boston, 1897), p. 576 sq. i.
Church Quarterly Review, October, 1897. Clemen, Neugefundene Jesusworte (Christliche Welt, 1897, 702-705. Coburn, The recently discovered sayings of Christ (Homiletic Review, 1897, 505-510).
Congregationalist (Boston, 1897), Aug. 19. The Logia not Pantheistic (Biblia, November,
Cotton,
Critical
Review of Theolog. and Philosophical Litera
ture, October, 1897.
Cross
in
D. R.
J.
Expositor, 1897, 257-267. Sentences de Jesus (Revue Benedict., 1897,
433-439)Deissmann, in Beilage No. 162 zur (Miinchener) Allgem. Zeitung, July 18, 1904. Dodd, J. F., Sayings ascribed to the Lord by the
BIBLIOGRAPHY
137
and other primitive writers, Oxford,
Fathers 1874.
Donehoo, The Apocryphal and Legendary Life of Christ, New York, 1903, p. 242 sq. Durand in Les Etudes, Aug. 5, 1897. Egypt Exploration Fund, October, 1897. Esser in Katholik, 1898, 26-43, I 37~ I 5 I Fabricius, J. A., Codex Apocryphus Novi Test. I, p. -
Fischer,
The New Logia
of Jesus (Expository Times,
1897, 140-143)-
The Harvest from Egypt (in Leisure Hour, September, 1897). Gebhardt, von, in Deutsche Literaturzeitung, 1897,
Flinders-Petrie,
1281-83. Grabe, J. E., Spicilegium
SS Patrum
et
Haereticorum
i-IH, 1698. Grenf ell-Hunt, Sayings of our Lord, London, 1897. Grenfell-Hunt, New Sayings of Jesus and a Fragment of a lost Gospel, London New York, 1904. Guardian, The, 1897, July 21, 28; Aug. 4, n, 18, 25; ssec.
Sept.
i
;
1898, Feb.
Harnack, Ueber Freiburg,
9.
die jiingst entdeckten Spriiche Jesu, 1897 (translated in the Expositor,
November-December, 1 897 ) Harris, J. R., The Logia and the Gospels (Contem .
porary Review, 1897, August, September). Heinrici in Theolog. Literaturzeitung 1897, 449
sq.,
1898, 229. Heinrici, Die neuen Herrenspriiche uncl Kritiken,
(Theol. Studien
1905, 188-210.
Hennecke, Neutestamentliche Apokryphen, TubingenLeipzig, 1904, 7 sq.
BIBLIOGRAPHY
138
Handbuch
Hennecke,
zu
den
Neutestamentlichen
XII
Apokryphen, ibid., 1904, pp. sq., 17-20. Hicks in Manchester Guardian, 1904, June 18. Hilgenfeld, Neue Logia Jesu (Zeitschrift fuer wissenschaftl. Theologie, 1904). Kilgenfeld, Die neuesten Logia
rhynchus
Hofmann,
(ibid.,
R., das
Funde von Oxy-
1905, 1906).
Leben Jesu nach den Apocryphen,
Leipzig, 1851. in Protest. Monatshefte, 1897, 385-392.
Holtzmann
Theologi seller (1897), Ii6-n8.
Holtzmann,
XVII
Jahresbericht,
Horder, Newly found Words of Jesus, London, 1905. Independent (New York), 1897, July 22; Aug. 12, 19, 26; Sept. 2, 9, 23; Nov. 25; 1898, May 26; Oct.
6.
Jackson, B., Twenty-five Agrapha, London, 1900. Jacobs,
On
the
New
Logia (Jewish Quarterly Re
view, 1897, 185-190). Jacobus, The Newly discovered
Sayings
of
Jesus
(Hartford Seminary Record VIII, 5-17). Jacquier in
L
Univ. Cathol., 1897, 562-572;
1899,
161-183.
Jacquier in Melanges de litter, et de 1 hist. relig. publies a Foccasion du jubilee epist. de Msr. Cabrieres I (1899), pp. 49~79James, M. R., The New Sayings of Christ (Contem porary Review, 1897, August, September). Jiilicher in Gottinger Gelehrte Anzeigen, 1897, 921
929.
Klopper, Dicta Christi Apocrypha (in Kieler Theol. Mitarbeiten, 1839).
Klostermann, Agrapha (being Part III of Apocrypha
BIBLIOGRAPHY
139
Lietzmann, Kleine Texte fuer theologische Vorlesungen und Uebungen, Bonn, 1904). Klostermann, Zu den Agrapha (Zeitschrift, fiir neuin
test. Wissenschaft, 1905, part Korner, de sermonibus Christi
I).
aypa<J>o<.<s,
in
Kriiger
Literarisches
Lipsiae, 1776.
Centralblatt,
1897,
1025-
1028.
Kriiger,
Geschichte
Freiburg,
New
Lake, The
der
Altchristlichen
Litteratur, 1898, Appendix 12 sq. Sayings of Jesus and the Synoptic
2cl ed.
Problem (Hibbert Journal, January, 1905). Lataix, Une nouvelle serie d Agrapha (Revue d
his-
toire et de literature religeuse, 1897, PP- 433~438.
Literary World, 1897, July 31.
Look, W., Agrapha (Expositor, 1894, pp. 1-16, 97109).
Look,
W., The Value of the
"
New
Sayings
of
(Interpreter, 1905, January). Sanday, Two lectures on the Sayings of
Jesus"
Lock and
"
Oxford, 1897. Evangel. Gemeindeblatt fur Rheinland und Westfalen, 1897, No. 30. Nestle, Novi Testamenti Grseci Supplementum, Lip Jesus,"
Meyer, A.,
siae,
in
1896.
Nosgen, die in yEgypten gefundenen Spriiche Jesu (Beweis des Glaubens, 41 (1905), September). New Sayings of Jesus (Church Quarterly Review, July, 1904). Nicolassen, the Logia of Jesus
(Presbyt. Quarterly,
1898, 93-97).
Das Urchristenthum, und Lehren, Berlin, 1902, II (2cl
Pfleiderer, O.,
Pick, B., Sayings
seine
Schriften
ed.), 169 sq. Traditional of Christ, in McClin-
BIBLIOGRAPHY
140
tock and Strong
and
s
Ecclesiastical
York, 1880),
p.
Cyclop, of Biblical, Theological Literature, Vol. IX (New
392
sq.
Pick, B., Apocryphal Life of Jesus, p.
124
New
York, 1887,
sq.
Pick, B., The Talmud, what it is and what it knows of Jesus and His followers, ibid., 1890, p. 120
(two Talmudic Agrapha). Pick, B., The Agrapha or Unrecorded Sayings of sq.
Jesus Christ 525
(Open Court, Chicago),
1897, p.
s q.
Pick, B.,
The Extra-Canonical
Life of Christ,
New
York, 1903, p. 251 sq. Plumptre in Ellicott s New Test. Commentary for English Readers I, p. xxxiii. Presbyterian and Reformed Review, October, 1897. Preuschen, Antilegomena, Gieszen, 1901 2d ed. 1905. ;
Preuschen, Zur Vorgeschichte des Evangelienkanons, ibid.,
1905 (programme).
Rauschen, Florilegium Patristicum, Bonn, 1905,
fasc.
3-
Rawnsley, Sayings of Jesus: six village sermons on the Papyrus Fragment, London, 1897. Rawnsley, Sayings of Jesus and a Lost Gospel Frag ment, ibid., 1905. Record, the, 1897, Aug. 6. in Expositor, 1897, 224-230. Reitzenstein, Ein Zitat aus den Logia Jesu (Zeitschrift fur d. neutest. Wissenschaft 1905, part
Redpath
2).
Agrapha, Ausserkanonische Evangelienfragmente (Texte und Untersuchungen, 1889, V 4)
Resch,
;
new
edition, 1906.
BIBLIOGRAPHY Rhijn,
Nieuwe
"
141
woorden van Jezus
"
(Theol. Stu-
dien, 1897, pp. 403-414). Robinson, in Expositor, 1897, 417-421.
Ropes, die Spriiche Jesu (Texte und Untersuchun-
XIV, 2). Agrapha (in Hasting
gen, 1896,
Ropes,
Bible, Vol. 5,
s
Dictionary
of
the
Edinburgh, 1904).
Saturday Review, 1897, July 24. Scarborough Post, 1897, Aug. 12. Schaff, History of the Christian Church,
New York
I
(1882), pp. 162-167. Scholz in Theol. Quartalschrift, 1900, 1-22 (on the 4th Logion). Selbie,
the
recently
discovered
Logia
(Expository
Times, 1897, pp. 68-69). Unwritten Say Shahan, Thos. J., The Agrapha or Lord our of (Ecclesiastical Review, De ings "
"
cember, 1901). Speaker, the, July
17, 1897.
Spectator, the, July 17, 1897.
Swete,
The
Oxyrhynchus
Fragment
Times, 1897, 544-550, 558 Swete, the
New Oxyrhynchus
(Expository
sq.).
Sayings
(Expository
Times, 1904, pp. 488-495). Tasker in London Quarterly Review, 1904
(XII),
3Taylor, Chas.,
The Oxyrhynchus Logia and
the
Apoc
ryphal Gospels, Oxford, 1899.
The Oxyrhynchus Sayings
of Jesus with the Sayings called Logia in 1897, Oxford, 1905. Taylor, Chas. The Oxyrhynchus and other Agrapha
Taylor, Chas.,
"
found found
(in
"
in 1903
Journal
of
(1906), No. 28).
theological
studies,
Vol.
VII
BIBLIOGRAPHY
142
Theologisch Tijdschrift, September, 1897. Thompson, the Sayings of our Lord (Sunday at
Home, September, 1897). Neue Sprikhe Jesu (Katechetische
Togel,
Zeitschrift,
VIII (1905), parts 5, 6, 7, 8, 9, 10, 11). Trabaud, Les nouvellles paroles de Jesus (Revue de theol. et
de
phil.,
1898, pp. 79-84).
Sayings of W., The newly discovered Jesus" (Biblical World, 1904). Votaw, C. W., The Oxyrhynchus sayings of Jesus in relation to the Gospel-making movement of the First and Second Centuries (Journal of Biblical "
Votaw,
C.
Literature, 1905, p. 79 sq.).
Warschauer,
J., "
Jesus saith.
Studies in some
"
New
of Christ, London,
1905. Sayings Weiss, J., in Theolog. Rundschau, 1898, 227-236. Westcott, Introduction to the Study of the Gospels,
London 1860; Boston 1867. Whitehall Record, Aug. 7, 1897.
Workman,
the Sayings of Jesus, a
new suggestion
(Expository Times, January, 1906). Wright, the New Sayings of Jesus (Bibl. Sacra., 1897, 7597770). Zahn, die jungst gefundenen Ausspruche Jesu (theol. Literaturblatt, 1893, Sept. 3, 10; transl. into lish
in
Eng
Lutheran Church Review, Philadelphia,
1898).
X.
THE GOSPEL OF PETER.
Anonym., Das Evangelium und Petri, Minister,
die
Apokalypse Simon
1893.
Anonym., The Gospel of Peter (Academy, 1892, 509).
BIBLIOGRAPHY
143
Anonym., The Gospel of Peter (Church Quarterly Review, 1893, 384-416).
A
Anonym., The Gospel according
to Peter, study of the author the supernatural Religion, Lon by
don, 1894. E. P.,
The
Badham,
(Athenaeum, Dec.
new 17,
literature
apocryphal
1892,
854
sq.
May
;
13,
Academy, 1893, 9 l ~93, IIZ sci-)Baljon, Het evangelic van Petrus (Theol. Studien, 1893, 605 sq.
;
1894, 1-34).
Baljon,
Het evangelic en de openbaring van Petrus,
Utrecht, 1896.
Baring-Gould, Lost and Hostile Gospels, p. 219 sq. W. E., The Gospel of Peter and the Didasca-
Barnes, lia
(Academy 43 (1893), 547). The Gospel according to Peter (Clas sical Review 7 (1893), 40-42). Bernard, J. H., The Gospel according to Peter Bennett, E. N.,
(Academy 42 (1892), 593; 44 (1893), 275). Bonwetsch, Aus dem "Evangel, des Petrus" (Mittheilungen u. Nachrichten fuer die Evangel. Kirche in Russland, 1892, 538-543). Bouriant, Fragments du texte grec du livre d Enoch et de quelques cents attribues a saint Pierre
(Memoires publics par
les
membres de
mission
la
archeologique franchise au Caire IX,
i,
Paris,
1892, 93-147)-
Bradner, The Gospel of Peter, the Revelation of Peter (Biblical World, 1893, January, 33-35). Bratke, Neu entdeckte Stiicke der Judischen und Altchristlichen
1892,
Literatur
567-570,
113-116).
575-578;
(Theol. 1893,
Literaturblatt,
73-79,
99-102,
BIBLIOGRAPHY
144
Bruston, De quelques passages obscurs cle 1 evangile de Pierre (Revue de theol. et des questions relig., 1893, 37i-38o). Chapuis, L evangile et 1 apocalypse de Pierre (Revue de theol. et de philos., 1893, 338-355)d un evangelio Chiappelli, I frammenti ora scoperti e d
un apocalisse di Pietro (Nueva Antologia, 3, 46 (1893), 212-238).
Serie
in his Conybeare, Had Polycarp the Gospel of Peter hands (Academy 44 (1893), 568-569. Cross, the Akhmim fragment and the fourth Gospel
(Expositor, 1894, 320). other Davies, The Gospel and Apocr. of Peter and discoveries (Baptist, 1893, 19, 39).
Ehrhard, Altchristliche Litteratur, 127-135. der Apok. Funk, Fragmente des Evangeliums und des Petrus (Theol. Quartalschrift 75 (1893), 255-288). Gebhardt, von, das Evangelium und die Apokalypse des Petrus, Leipzig, 1893. Gos Hall, J. H., The newly discovered apocryphal pel of Peter (Biblical
Bruchstiicke
Harnack,
World, 1893, 88-98). Evangeliums und
des
der
der Apokalypse des Petrus (in Sitzungsberichte Berliner Akademie, 1892, 895-903, 949-965). Harnack, die neuentdeckten Bruchstiicke des Petrus-
evang. und der Petrusapok. (Preuss. Jahrbiicher 71
(1893), 36-58). Bruchstiicke
Harnack,
Apok. des Petrus
Evangeliums und der (Texte und Untersuchungen des
IX, (i 8 9 3). Harnack, Geschichte der altchristlichen Litteratur (1893), 10-12; 2, I (1897), 474 sq., 622-625. <?
I
BIBLIOGRAPHY Ueber
Harnack,
die
145 etc.
Entdeckungen, 92 (1898), 199 sq.).
jiingsten
(Pretiss. Jahrbiicher
Harnack, Theolog. Literaturzeitung 18
(1894), 9-
18. J. R., A popular account of the newly dis covered Gospel of St. Peter, London, 1893. Harris, The structure of the Gospel of Peter (Con-
Harris,
Review (1893, 212-236). ^ temporary Headlam, A. C, The Akhmim fragments (Classical Review 7 (1893,458-463). Hilgenfeld, das Petrusevangelium (Zeitschrift fuer wissenschaftliche Theologie 36, i (1893), 439-
454;
2,
Jacquier,
L
1
60, 220-267).
evangile selon S. Pierre
(L Univ.
cathol.,
J893, 5-29).
Kihn, Ein patristischer
Fund
(Katholik, 1893,
J
,
297-
Klostermann, Apocrypha I, 1-7; II, 17-18. Koch, das Petrusevangelium und unsere Kanon. Evangelien (Kirchliche Monatsschrift 15 (1896)
3H-338). Kricg, Litteratur zum alypse des Petrus
"
"
Evangelium und zur Apok(Litterarische Rundschau,
1894, 7-10). Kruger, Altchristliche Litteratur, Freiburg, 1898,
33
p.
sq.
Kunze, Das Petrusevangelium (Neue Jahrbiicher fuer Deutsche Theologie 2 (1893), 583-604). Kunze, Das neu aufgefundene Bruchstiick des sogenannten Petrusevangeliums tibersetzt und beurtheilt,
Legge,
Leipzig, 1893. heretic
Some
133-162).
Gospels (Scottish Review, 1893,
BIBLIOGRAPHY
146
Leipoldt, Entstehung des Neutest. Kanons, 1907, pp. 118, 131, 134,
Lejay,
L
H
1
,
177-
evangile de Pierre (Revue des etudes grecq.
6 (i893), 59-84, 267-270). Lods, Fragments d evangile et d apocalypse decouverts en Egypte (Revue de 1 hist. d. relig. 26 (1892), Lods, Evangelium secundum Petrum
et Petri
Apoc.
quse supersunt, Paris, 1892.
L Evangile
Fapocalypse de Pierre publics d apres la photographic du pour la premiere manuscript de Gisch, etc., Paris, 1893.
Lods,
et
fois
Lundborg, Dek s. K. Petrusevangelict, ett nyfunnet fragment ur en fornkristlig apokryf., Lund, 1893 2d ed. 1894. ;
McGiffert,
The Gospel
Peter
of
the
of
(Papers
American Society of Church History VI (New York, 1894), 99-130). Mallinckrodt, Het Bericht van Serapion Vrijheid, 1895, 435~455
;
(Geloof en
1896, 33-109.
Manen, van, Het evangelic van Petrus, Leyc Manen, van, Het evangelic van Petrus 27
Tijdschr.
(1893),
3*7-333>
1
en, 1893.
(Theol.
379~43 2
,
5
r
7~
572).
Martineau,
On
the Gospel of Peter
(Academy, 43
(1893), 44i).
Murray, Evangelium secundum Petrum (Expositor, 1893. 55-6i). Novi Test. Grseci
Nestle,
Nestle,
Luke XXIV,
Supplementum, pp. 68-72. I, 10 und das Petrus-
4; Acts
evang. (Evangel. Kirchenblatt fuer Wiirttemberg, 1893, No. 4).
Nicholson, E.
W.
B.,
The Gospel according
(Academy 42 (1892), 567).
to Peter
BIBLIOGRAPHY Nosgen, der Fund von Akhmim (Evangel. Kirchcnzeitung, 1893, I35~ I2 8, 141-144, )Piccolomini, Sul testo dei frammenti dell Evangelic
H^S
Apocalissi del pseudo-Pietro, Rome 1899 Rendiconti della R. Accad. (reprint from the
e dell
"
di scienze morali, storiche e Serie filologiche, 5 a, 8 (1899), 389 sq.) comp. Theol. Harnack, Litteraturzeitung, 1900, 137-
dei
Lincei, classe
;
139.
Preuschen, Antilegomena, 15 sq., 145 sq. Rauschen, die wichtigeren neuen Funde aus dem Gebiete der altesten Kirchengeschichte, Bonn, 1905, pp. 27-37.
Redpath, the Gospel according to Peter (Academy 42 (1892), 544). Reinach, L evangile de St. Pierre, Paris, 1893. (
Robinson,
J.
A.,
The Gospel according
to Peter
(New
World, 1894, 690-704) English translation in Ante-Nicene Fathers, Vol. IX (New York, 1896). Robinson and James, The Gospel according to Peter and the Revelation of Peter. Two lectures 2(1. ;
;
ed.
London, 1892.
Rutherford, Synoptical Table of the Four Canonical Gospels and the Gospel according to Peter (in
Ante-Nicene Fathers, Vol. IX,
L
de
Pierre
p.
10 sq.).
et
les evangiles canoniques, Paris, 1893. Sandys, An emendation of the Gospel of Peter (Acad emy 43 (1893), 486). Schubert, von, Neue Funde auf dem Gebiete der urchristlichen Litteratur I. II (Christliche Welt,
Sabatier,
evangile
1893, 7-12, 50-54). Schubert, von, Die Composition des pseudo-petrinis-
BIBLIOGRAPHY
148 chen
Evangelienfragments
Berlin,
untersucht,
1893.
Schubert, von, Das Petrusevangelium, Synoptische Tabelle der 5 Evangelien nebst Uebersetzung und Krit.
Apparat,
Berlin,
1893
(Engl.
transl.
by
Macpherson, Edinburg, 1893). Schurer, in Theol. Litteraturzeitung, 1892, 609-612, 1893, 33-37-
Seesewann, Ein neuer Zeuge fuer die Glaubwurdigkeit der alten Evangelien (Mittheilungen und Nachrichten fuer die evang. Kirche in Russland, 1893, 455-466).
Semeria,
L evangile du
Pierre
(Revue biblique 3
(1894), 522-560).
Soden, von, Das Petrusevangelium und die Kanonischen Evangelien (Zeitschrift fur Theologie und Kirche, 3 (1893), 52-92). Stanton, in Journal of theological Studies
II,
1901,
p. 1-25.
Stocks,
Zum
Petrusevangelium
(Neue
Zeitschrift, 1902, 276-314, 515-542). Stiilcken in Hennecke, Neutestamentliche
Kirchliche
Apokry-
phen, pp. 27-32 and Handbuch, pp. 72-88. Swete, The apocryphal Gospel of Peter. The Greek text of the
newly discovered fragment, London,
1892, revised edition 1893). Swete, Ewyye Aiov Kara Perpov. The
Akhmin fragment
of the apocryphal Gospel of Peter edited with an introduction, notes and indices, London, 1893.
Taylor,
Justin
Martyr and
the
Gospel
of
Peter
(Classical Review, 7 (1893), 246-248). The Lord in the Gospel of Peter (Academy "
"
Tyler,
44 (1893), 94, 275 sq.). Neuaufgefundene Evangelium des Petrus
Vetter, das
BIBLIOGRAPHY {ibersetzt
tmd
eingeleitet
149
Rund
(Schweizerische
schau, 1893, 167-176). Volter, Petrusevangelium oder yEgypterevangelium ? Tubingen, 1893, also in Zeitschrift fiir die neutest.
Wissenschaft
u.
die
Kunde
des Urchristentums
VI (1905). P art 4Wabnitz, Les fragments de 1 evangile alypse de St Pierre (Revue de questions
relig.,
1893,
et
de
theol.
1
apocdes
et
280-294, 353-370,
474-
487).
Weyman, Das Evangelium und Petrus
(Blatter
fiir
die
Apokalypse des
das Bayerische Gymnasial-
schulwesen 30 (1894), 81-89). Wilamowitz-Mollendorf, von, Einige
Konjekturen
und Bemerkungen am Schlusse seiner Abhandlung in dem Index Scholarum von Gottingen, Sommersemester, 1893, 3 I- 33Zahn, Das Evangelium des Petrus, Leipzig, 1893.
XL COPTIC GOSPEL FRAGMENTS. Ehrhard, Altchristliche Litteratur, pp. 138, 146. Harnack, Ein jiingst entdeckter Auferstehungsbericht (in theologische Studien, B. Weiss zu seinem 70. Geburtstage dargebracht) Gottingen, 1897, pp. 1-8.
Hennecke, Neutestamentliche Apokryphen, pp. 36 sq., 38 sq., Handbuch 389 sq. Jacoby, A. Ein Neues Evangelienfragment, Strasburg, 1900.
Jacoby in Sphinx VI, 3, pp. 132-142. Preuschen, Antilegomena, p. 83 sq., 115. bisher unbekannte Eine altchristliche Schmidt, Schrift
in
Koptischer
Sprache
(in
Sitzungs-
BIBLIOGRAPHY
15 berichte
der Berliner Akademie,
1895, p.
705-
711).
Schmidt, in Gottinger Gelehrte Anzeigen, 1900, pp. 481-506. Schmidt, Acta Pauli, Leipzig, 1904.
Zahn
in
Neue
Kirchliche Zeitschrift, 1900, pp. 361-
370.
XII.
The
SCATTERED SAYINGS.
literature is given under IXb. As these sayings contain also such as are found in the Kerygma Petri, fit
which we have given entire for the bene we add here also the literature
of the student,
pertaining to
Von
The Kerygma Kerygma
Petri.
das
Petri (Texte und Dobschutz, Untersuchungen XI, i), 1893. Ehrhard, die altchristliche Litteratur, pp. 135-136. Harnack, Altchristliche Litteraturgeschichte I, 25-
28;
II, i,
472-474.
Hennecke, Handbuch der Apokryphen, 239-247. Hilgenfeld,
Novum Testamentum
extra
IV 2
Hilgenfeld, Zeitschrift fuer wiss. TheoL,
,
51-65.
1893, 518-
541.
Klostermann, Apocrypha
I (1903), p. 13 sq. Kriiger, Altchristliche Litteratur, 1898, p. 38 sq. Leipoldt, Entstehung des Neutest. Kanons, 1907, p. 234, 250.
Preuschen, Antilegomena, p. 88. Robinson, Appendix to Harris The Apology of Aristides (Texts and Studies I, i, 1891, pp. 86-99). Zahn, Gesch. des Neut. Kanons II, 820-832.
BIBLIOGRAPHY
XIII.
151
THE APOCALYPSE OF PETER.
Besides the works mentioned already in connection with the Gospel of Peter, we name :
Baljon,
De Openbaring van
Petrus (Theol. Studien,
1894, 35-48). Bradke, Handschriftliche Ueberlieferung und Bruchstiicke der ArabisclWEthiopischen Petrus-Apok-
alypse
(Zeitschrift I
logie 36, Chiapelli,
Pietro
II
wissenschaftliche
fiir
Theo-
(1893), 454-493-
nuovo frammento
(Nuova Antologia
dell
Serie
Apocalisse 3,
47
cli
(1893),
112-122).
Nekyia, Leipzig, 1893; and Schmidt, re view of the work in Theologische Literaturzei-
Dieterich,
tting XIX, 1894, 560-565). Ehrhard, Altchristliche Litteratur, 147 sq. Harnack, Altchristl. Litteraturgesch. I, 29-33; H, I, 470-472. Harnack, die Petrusapokalypse in der alten abendlandischen Kirche (Texte und Untersuchungen
XIII, i (1895), 71-73). 2 Hilgenfeld, Novttm Test, extra canonem IV 71-74. Holtzmann, Lehrbuch der historisch-kritischen Ein,
leitung in des
Neue
Klostermann, Apocrypha
Test. 3d ed. 1892, 500. I
(1903),
813.
Kriiger, Altchristliche Litteratur, 23 sq.
;
Supplement,
p. ii.
Leipoldt, Entstehung des neutest. Kanons, pp. 32, 35, 36, 47, 57, 75, 76, 78, 85, 87, 93, 94, 100, 102. Nicholson, The Revelation of Peter (Academy, 1893,
H). Preuschen, Antilegomena, 84
sq.
BIBLIOGRAPHY Simms, Second Petri and the Apocalypse of Peter (Expositor, 1898, II, 460-471). in Handbuch der Apokryphen, herausgg. von
Weinel
Hennecke, 1894, 285-290. Zahn, Gesch. des Neutest. Kanons
II,
810-820.
INDEX I.
Passages quoted or
referred
to
PAGE 2 Chronicles xxiv, 20
PAGE
9
Proverbs
3i xix, ID seq
112
8
v,
118
24
Ixvi,
2
v,
I
xxv, 14 seq
10
35 seq
106 106 18
112 2
Wisdom
of
Solomon
02
5
2,
56
23 seq 3 seq
2,
3 16 16 16
15, I
iii,
13 16 iv,
i,
3,
seq 8
5 12; ix, 9 seq 21 v, seq
iv,
ix,
5 17 13
x, 29,
91
44,
n8
6
76 69 60 69
vi,
5
xi,
9-13 36 47 seq
xvi, 17 xvii,
20 27
23 4 22
iii,
vii,
ix, 55,
61 18 17 61
56
x, 16
60
2
xvi,
18
6 56 60
56 38
Luke
5
23 24
12 12 61 61
9 46
30 ............ 45 ............ ........... ---xi, 23 xiii, 14 ............... 37 ............... xiv, 26-30 ............
3 4
60
x, 15
.......... II, ............
Mark
8
vii,
xi,
xxviii, 17
ii
vi,
10 10
58
Matthew ii,
seq
xxvii, 16
17
xviii,
36 xxvi, 17 74
82
7
60 8 56 8
xxiii, 35
3
Ecclesiasticus 1-6 xii,
xii,
6,
21
Micah 7
6 13
9
xxi,
Hosea
i,
13
xx, 28
Isaiah
xi,
6 seq 21, 22
xviii,
xix,
2-10
56 63 63 63 118 26
John
153
i,
ii,
45 seq ............. 4 ................
27 57
INDEX
154
PAGE 40
John iii,
vi, vii,
xii,
21 5,
7
53; viii, 21 seq
13
27 27 63 64 38
xxi, 23
91
Abgari Epistola, Acts of John Paul
c.
2....
ii
John
i
i,
.
5
67
15
66 70 p. p. 278 Apollonius Apostolic Church Ordi nances Constitutions ...69, 70 p.
40
referred
Bernhard
15
Anecdota Maredsolana. Apelles in Epiphan Aphraates ed. Bert
6
65
.
p.
71
7
Basilides
06 65, 66, 108 Philip Thomas 36 Actus Petri cum Simone 66 66 .65, Addai, Doctrine of 66 Agathangelus 26 Albigenses 62 Alford 66 Ambrose Anastasius Sinaita 67 Docu Ancient Syriac ments 67
^7 67 68 68 96
12
xv,
82
1
27 27 27
Corinthians xi, 26
i
Authors quoted or
Akelard
PAGE
5 5 seq xxi, 8 seq xxiii, 14
yi, viii,
27
n
xiv, 8 seq xvii, 26 xix, 26-30 XX, 12
II.
Acts
to.
24,
Bickell
Blass
Bcehmer Bouriant Breviarium Bryennios
42,
Romanum
.
.
Bunsen
25 82
30 35 58 117 104 82 71
Cassian 20,21, 72 Cassiodorus 72 ClaromontaCatalogus nus 117 Ceriani Charles
91
90
Chiapelli
31
Chrysostom
76
Ciasca
63
Clemens Alexandrinus Protr. x, 94
70,
Hypotyposes Fragmenta
73 115
70
Eclogae prophet
68 71
/6, 93, n6, 124 Excerpta ex Theodoto
Aristotle
25
2
76
Athenagoras Augustin
71
67
19
72,
82
Stromata i,
Baring-Gould 5, 7, 9, n, 12,
13
vii,
IT
41
94 24, 158
20, 21,
26
28,
29,
30
28, 177
Barnabas vi,
8,
19,
Baruch, Apocalypse of
29,
72 72 .
.
90
ii,
9,
15,
182 45 68 7i
14
73 73 73 74 93 26
93 73
INDEX PAGE
Stromata
155
INDEX
156 ]
INDEX
157 PAGE
PAGE Isidorus
25
53 Jacoby Jackson. ...34, 62,75, 78, 106
Jacques de Voragine
86 92
c.
92 93 79 93
34, 80,
35 93
de resurr.
12
...
Jeu, I, book of Justin Martyr Apolog. i, 15 Dial. c. Tryph. c. 12
9
61
Juvencus
Kerygma
Petri
..-93,
98
94, 95, 96, 97,
Klostermann ...35, 37, 73, 78, 106, 113 98, 99, 100
Koran
Origen
De
princip.
Prooem.
I
............... 8, 13, de oratone II, 14 ..... against Celsus ............. yii, 44 ......... 104, viii, 15 16 ............. in Levit. x, 2 ........ in Psalm, iv ......... in Jerem. viii, 7 ............ xiv, 5 ............. xv, 4 ............. xx, 3 ............ in Matt. ............. .x, 17 2 ............. xiii, xv, 14 ............. comment, 76 ....... in
Mark
71
Severus
93 35
Lock Macarius
Apocritica iv, 6 ...116, 125 de oratione 10 103 homilia 103 xii, 17 I 103 xxxvii,
Mai Martyrium
10
Petri
93 9
Matthaei Methodius 116, 125 Muratorian Fragment. 88, 115 Nestle
Nicephorus Stichometry
63 2, 22,
117
Hist. Eccles. Hi, 15 ...
26
Nosgen
31
.
.
104 61
82
69 105
4 105
40 105 7
69
12 ............. 17 ............. xx, 12 ............
4 95 106
scholion ..............
10
xiii,
2 ............. .............. 13, 89 Peter, doctrine of .... 13, 87 Petrus Comestor ....... 82 Philippus .............. 107 I Pick ................... 82 Piers the Plowman ..... Pistis Sophia .81, 107, 108 Plato ............... 14, 26 104 Play of the Sacrament. Plumptre .............. 61 Polycarp ............... 108 Preuschen .2, 35, 37, 53, 78
Pamphilus Papias
.
.
.
.
Pseudo-Cyprian de aleatoribus c. 3, 4, 5 IO 9 109 de duobus montibus 109 de singularitate cler. Pseudo-Hieronymus .... 9 2 Pseudo-Ignatius to the
.
.
.
.
Magnesians
ix, 3
Old English Homilies Optatns Oracula Sibyllina
74 105 105 105 74
Joann ii,
80 Lactantius Liturgy of Alexandria.. 103 93 71, James
87 74
.............. II0
to the Trallians ......
HO
INDEX
158
PAGE
Pseudo-Linns ....65,
Renan Resch ....63, 68, Ropes .62, 69, 74, .
93,
74 82 78, 90, 113
74,
78,
Sadi Salvianus
Sanday Schaff
Schmidt Schurer Serapion Sergius
Shahan Smith Swete
103
in 35 90 75, 78, 81, 57 53, 54, 56, 90, 113 41
in 91 ioo 36,
37,
Symmachus Syr.
Curet
Talmud
HI
38 i
61,
63
112,114
PAGE
Taylor
35
Tertullian orat, c. 26 baptis., 20 psenit, c. adv. Jud.,
73 114 114
n c.
4
Theodoret Theodorus Balsamo Theodottis Monachus
Tischendorf
40,
.... ... 5,
92 76 114 115 6
Tottermann
113
Vita Schnudi Vita Syncleticse
115 81
Warnerus Westcott
Woide Zahn
101 62,
74,
90 96
9,24,27,31,53,111
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