Papias of Hierapolis from the Nuremberg Chronicle
|Bishop of Hierapolis, Apostolic Father|
|Died||after c. 100|
|Venerated in|| Roman Catholic Church |
Eastern Orthodox Church
|Part of a series on the|
|Eastern Orthodox Church|
Papias (Greek : Παπίας) was a Greek Apostolic Father, Bishop of Hierapolis (modern Pamukkale, Turkey), and author who lived c. 60–163 AD. It was Papias who wrote the Exposition of the Sayings of the Lord (Greek : Λογίων Κυριακῶν Ἐξήγησις) in five books.
Greek is an independent branch of the Indo-European family of languages, native to Greece, Cyprus and other parts of the Eastern Mediterranean and the Black Sea. It has the longest documented history of any living Indo-European language, spanning more than 3000 years of written records. Its writing system has been the Greek alphabet for the major part of its history; other systems, such as Linear B and the Cypriot syllabary, were used previously. The alphabet arose from the Phoenician script and was in turn the basis of the Latin, Cyrillic, Armenian, Coptic, Gothic, and many other writing systems.
The Greeks or Hellenes are an ethnic group native to Greece, Cyprus, southern Albania, Italy, Turkey, Egypt and, to a lesser extent, other countries surrounding the Mediterranean Sea. They also form a significant diaspora, with Greek communities established around the world.
Pamukkale, meaning "cotton castle" in Turkish, is a natural site in Denizli in southwestern Turkey. The area is famous for a carbonate mineral left by the flowing water. It is located in Turkey's Inner Aegean region, in the River Menderes valley, which has a temperate climate for most of the year.
This work, which is lost apart from brief excerpts in the works of Irenaeus of Lyons (c. 180) and Eusebius of Caesarea (c. 320), is an important early source on Christian oral tradition and especially on the origins of the canonical Gospels.
Oral gospel traditions, cultural information passed on from one generation to the next by word of mouth, were the first stage in the formation of the written gospels. These oral traditions included different types of stories about Jesus. For example, people told anecdotes about Jesus healing the sick and debating with his opponents. The traditions also included sayings attributed to Jesus, such as parables and teachings on various subjects which, along with other sayings, formed the oral gospel tradition.
Very little is known of Papias apart from what can be inferred from his own writings. He is described as "an ancient man who was a hearer of John and a companion of Polycarp" by Polycarp's disciple Irenaeus (c. 180).
Polycarp was a 2nd-century Christian bishop of Smyrna. According to the Martyrdom of Polycarp he died a martyr, bound and burned at the stake, then stabbed when the fire failed to touch him. Polycarp is regarded as a saint and Church Father in the Eastern Orthodox, Oriental Orthodox, Catholic, Anglican, and Lutheran churches. His name 'Polycarp' means 'much fruit' in Greek.
Irenaeus was a Greek bishop noted for his role in guiding and expanding Christian communities in what is now the south of France and, more widely, for the development of Christian theology by combatting heresy and defining orthodoxy. Originating from Smyrna, now Izmir in Turkey, he had heard the preaching of Polycarp, who in turn was said to have heard John the Evangelist.
Eusebius adds that Papias was Bishop of Hierapolis around the time of Ignatius of Antioch.In this office Papias was presumably succeeded by Abercius of Hierapolis.
Eusebius of Caesarea, also known as Eusebius Pamphili, was a historian of Christianity, exegete, and Christian polemicist. He became the bishop of Caesarea Maritima about 314 AD. Together with Pamphilus, he was a scholar of the Biblical canon and is regarded as an extremely learned Christian of his time. He wrote Demonstrations of the Gospel, Preparations for the Gospel, and On Discrepancies between the Gospels, studies of the Biblical text. As "Father of Church History", he produced the Ecclesiastical History, On the Life of Pamphilus, the Chronicle and On the Martyrs. He also produced a biographical work on the first Christian Emperor, Constantine the Great, who ruled between 306 and 337 AD.
Hierapolis was an ancient city located on hot springs in classical Phrygia in southwestern Anatolia. Its ruins are adjacent to modern Pamukkale in Turkey and currently comprise an archaeological museum designated as a UNESCO World Heritage Site.
Ignatius of Antioch, also known as Ignatius Theophorus or Ignatius Nurono, was an early Christian writer and bishop of Antioch. En route to Rome, where he met his martyrdom, Ignatius wrote a series of letters. This correspondence now forms a central part of the later collection known as the Apostolic Fathers, of which he is considered one of the three chief ones together with Pope Clement I and Polycarp. His letters also serve as an example of early Christian theology. Important topics they address include ecclesiology, the sacraments, and the role of bishops.
The name Papias was very common in the region, suggesting that he was probably a native of the area.
The work of Papias is dated by most modern scholars to about 95–120.Later dates were once argued from two references that now appear to be mistaken. One dating Papias' death to around the death of Polycarp in 164 is actually a mistake for Papylas. Another unreliable source in which Papias is said to refer to the reign of Hadrian (117–138) seems to have resulted from confusion between Papias and Quadratus.
Eusebius refers to Papias only in his third book, and thus seems to date him before the opening of his fourth book in 109. Papias himself knows several New Testament books, whose dates are themselves controversial, and was informed by John the Evangelist, the daughters of Philip and many "elders" who had themselves heard the Twelve Apostles. He is also called a companion of the long-lived Polycarp (69–155).For all these reasons, Papias is thought to have written around the turn of the 2nd century.
Papias describes his way of gathering information in his preface:
I shall not hesitate also to put into ordered form for you, along with the interpretations, everything I learned carefully in the past from the elders and noted down carefully, for the truth of which I vouch. For unlike most people I took no pleasure in those who told many different stories, but only in those who taught the truth. Nor did I take pleasure in those who reported their memory of someone else’s commandments, but only in those who reported their memory of the commandments given by the Lord to the faith and proceeding from the Truth itself. And if by chance anyone who had been in attendance on the elders arrived, I made enquiries about the words of the elders—what Andrew or Peter had said, or Philip or Thomas or James or John or Matthew or any other of the Lord’s disciples, and whatever Aristion and John the Elder, the Lord’s disciples, were saying. For I did not think that information from the books would profit me as much as information from a living and surviving voice.
Papias, then, inquired of travelers passing through Hierapolis what the surviving disciples of Jesus and the elders—those who had personally known the Twelve Apostles—were saying. One of these disciples was Aristion, probably bishop of nearby Smyrna,and another was John the Elder, usually identified (despite Eusebius' protest) with John the Evangelist, residing in nearby Ephesus, of whom Papias was a hearer; Papias frequently cited both. From the daughters of Philip, who settled in Hierapolis, Papias learned still other traditions.
There is some debate about the intention of Papias' last sentence in the above quotation, "For I did not think that information from the books would profit me as much as information from a living and surviving voice." One side of the debate holds, with the longstanding opinion of 20th-century scholarship, that in Papias' day written statements were held at a lower value than oral statements.The other side observes that "living voice" was a topos, an established phrase referring to personal instruction and apprenticeship, and thus Papias indicates his preference for personal instruction over isolated book learning.
Despite indications that the work of Papias was still extant in the late Middle Ages,the full text is now lost. Extracts, however, appear in a number of other writings, some of which cite a book number. MacDonald proposes the following tentative reconstruction of the five books, following a presumed Matthaean order.
Papias provides the earliest extant account of who wrote the Gospels. Eusebius preserves two (possibly) verbatim excerpts from Papias on the origins of the Gospels, one concerning Mark and then another concerning Matthew.
On Mark, Papias cites John the Elder:
The Elder used to say: Mark, in his capacity as Peter’s interpreter, wrote down accurately as many things as he recalled from memory—though not in an ordered form—of the things either said or done by the Lord. For he neither heard the Lord nor accompanied him, but later, as I said, Peter, who used to give his teachings in the form of chreiai ,but had no intention of providing an ordered arrangement of the logia of the Lord. Consequently Mark did nothing wrong when he wrote down some individual items just as he related them from memory. For he made it his one concern not to omit anything he had heard or to falsify anything.
The excerpt regarding Matthew says only:
Therefore Matthew put the logia in an ordered arrangement in the Hebrew language, but each person interpreted them as best he could.
How to interpret these quotations from Papias has long been a matter of controversy, as the original context for each is missing and the Greek is in several respects ambiguous and seems to employ technical rhetorical terminology. For one thing, it is not even explicit that the writings by Mark and Matthew are the canonical Gospels bearing those names.
The word logia (λόγια)—which also appears in the title of Papias' work—is itself problematic. In non-Christian contexts, the usual meaning was oracles, but since the 19th century it has been interpreted as sayings, which sparked numerous theories about a lost "Sayings Gospel", now called Q , resembling the Gospel of Thomas. But the parallelism implies a meaning of things said or done, which suits the canonical Gospels well.
The apparent claim that Matthew wrote in Hebrew—which in Greek could refer to either Hebrew or Aramaic—is echoed by many other ancient authorities. Modern scholars have proposed numerous explanations for this assertion, in light of the prevalent view that canonical Matthew was composed in Greek and not translated from Semitic. One theory is that Matthew himself produced firstly a Semitic work and secondly a recension of that work in Greek. Another is that others translated Matthew into Greek rather freely. Another is that Papias simply means "Ἑβραίδι διαλέκτῳ" as a Hebrew style of Greek. Another is that Papias refers to a distinct work now lost, perhaps a sayings collection like Q or the so-called Gospel according to the Hebrews. Yet another is that Papias was simply mistaken.
As for Mark, the difficulty has been in understanding the relationship described between Mark and Peter—whether Peter recalled from memory or Mark recalled Peter's preaching, and whether Mark translated this preaching into Greek or Latin or merely expounded on it, and if the former, publicly or just when composing the Gospel; modern scholars have explored a range of possibilities.Eusebius, after quoting Papias, goes on to say that Papias also cited 1 Peter, where Peter speaks of "my son Mark", as corroboration. Within the 2nd century, this relation of Peter to Mark's Gospel is alluded to by Justin and expanded on by Clement of Alexandria.
We do not know what else Papias said about these or the other Gospels—he certainly treated John—but some see Papias as the likely unattributed source of at least two later accounts of the Gospel origins. Bauckham argues that the Muratorian Canon (c. 170) has drawn from Papias; the extant fragment, however, preserves only a few final words on Mark and then speaks about Luke and John. Hill argues that Eusebius' earlier account of the origins of the four Gospels is also drawn from Papias.
Eusebius concludes from the writings of Papias that he was a chiliast, understanding the Millennium as a literal period in which Christ will reign on Earth, and chastises Papias for his literal interpretation of figurative passages, writing that Papias "appears to have been of very limited understanding", and felt that his misunderstanding misled Irenaeus and others.
Irenaeus indeed quotes the fourth book of Papias for an otherwise-unknown saying of Jesus, recounted by John the Evangelist, which Eusebius doubtless has in mind:
The Lord used to teach about those times and say: "The days will come when vines will grow, each having ten thousand shoots, and on each shoot ten thousand branches, and on each branch ten thousand twigs, and on each twig ten thousand clusters, and in each cluster ten thousand grapes, and each grape when crushed will yield twenty-five measures of wine. And when one of the saints takes hold of a cluster, another cluster will cry out, "I am better, take me, bless the Lord through me." Similarly a grain of wheat will produce ten thousand heads, and every head will have ten thousand grains, and every grain ten pounds of fine flour, white and clean. And the other fruits, seeds, and grass will produce in similar proportions, and all the animals feeding on these fruits produced by the soil will in turn become peaceful and harmonious toward one another, and fully subject to humankind.… These things are believable to those who believe." And when Judas the traitor did not believe and asked, "How, then, will such growth be accomplished by the Lord?", the Lord said, "Those who live until those times will see."
Parallels have often been noted between this account and Jewish texts of the period such as 2 Baruch.
On the other hand, Papias is elsewhere said to have understood mystically the Hexaemeron (six days of Creation) as referring to Christ and the Church.
Eusebius concludes his account of Papias by saying that he relates "another account about a woman who was accused of many sins before the Lord, which is found in the Gospel according to the Hebrews". John 7:53–8:11 ), a problematic passage absent or relocated in many ancient Gospel manuscripts. The remarkable fact is that the story is known in some form to such an ancient witness as Papias.Agapius of Hierapolis (10th century) offers a fuller summary of what Papias said here, calling the woman an adulteress. The parallel is clear to the famous Pericope Adulterae (
What is less clear is to what extent Eusebius and Agapius are reporting the words of Papias versus the form of the pericope known to them from elsewhere.A wide range of versions have come down to us, in fact. Since the passage in John is virtually unknown to the Greek patristic tradition; Eusebius has cited the only parallel he recognized, from the now-lost Gospel according to the Hebrews, which may be the version quoted by Didymus the Blind.
The nearest agreement with "many sins" actually occurs in the Johannine text of Armenian codex Matenadaran 2374 (formerly Ečmiadzin 229); this codex is also remarkable for ascribing the longer ending of Mark to "Ariston the Elder", which is often seen as somehow connected with Papias.
According to a scholium attributed to Apollinaris of Laodicea, Papias also related a tale on the grotesque fate of Judas Iscariot:
Judas did not die by hangingbut lived on, having been cut down before he choked to death. Indeed, the Acts of the Apostles makes this clear: "Falling headlong he burst open in the middle and his intestines spilled out." Papias, the disciple of John, recounts this more clearly in the fourth book of the Exposition of the Sayings of the Lord, as follows:
"Judas was a terrible, walking example of ungodliness in this world, his flesh so bloated that he was not able to pass through a place where a wagon passes easily, not even his bloated head by itself. For his eyelids, they say, were so swollen that he could not see the light at all, and his eyes could not be seen, even by a doctor using an optical instrument, so far had they sunk below the outer surface. His genitals appeared more loathsome and larger than anyone else's, and when he relieved himself there passed through it pus and worms from every part of his body, much to his shame. After much agony and punishment, they say, he finally died in his own place, and because of the stench the area is deserted and uninhabitable even now; in fact, to this day one cannot pass that place without holding one's nose, so great was the discharge from his body, and so far did it spread over the ground."
Two late sources (Philip of Side and George Hamartolus) cite the second book of Papias as recording that John and his brother James were killed by the Jews.However, modern scholars doubt the reliability of the two sources regarding Papias. According to the two sources, Papias presented this as fulfillment of the prophecy of Jesus on the martyrdom of these two brothers. This is consistent with a tradition attested in several ancient martyrologies.
Papias relates, on the authority of the daughters of Philip, an event concerning Justus Barsabbas, who according to Acts was one of two candidates proposed to join the Twelve Apostles.The summary in Eusebius tells us that he "drank a deadly poison and suffered no harm," while Philip of Side recounts that he "drank snake venom in the name of Christ when put to the test by unbelievers and was protected from all harm." The account about Justus Barsabbas is followed by a one about the resurrection of the mother of a certain Manaem. This account may be connected to a verse from the longer ending of Mark: "They will pick up snakes in their hands, and if they drink any deadly thing, it will not hurt them."
Eusebius, despite his own views on Papias, knew that Irenaeus believed Papias to be a reliable witness to original apostolic traditions.
Modern scholars have debated Papias' reliability.Much discussion of Papias's comments about the Gospel of Mark and Gospel of Matthew is concerned with either showing their reliability as evidence for the origins of these Gospels or with emphasizing their apologetic character in order to discredit their reliability. Yoon-Man Park cites a modern argument that Papias's tradition was formulated to vindicate the apostolicity of Mark's Gospel, but dismisses this as an unlikely apologetic route unless the Peter-Mark connection Papias described had already been accepted with general agreement by the early church. Casey argued that Papias was indeed reliable about a Hebrew collection of sayings by Matthew the Apostle, which he argues was independent of the Greek Gospel of Matthew, possibly written by another Matthew or Matthias in the early church.
Others argue Papias faithfully recorded what was related to him, but misunderstood the subjects of narrations he was unfamiliar with.
Matthew the Apostle was, according to the Christian Bible, one of the twelve apostles of Jesus and, according to Christian tradition, one of the four Evangelists.
Marcan priority, the hypothesis that the Gospel of Mark was the first-written of the three Synoptic Gospels and was used as a source by the other two is a central element in discussion of the synoptic problem – the question of the documentary relationship among these three Gospels.
Ebionites is a patristic term referring to a Jewish Christian movement that existed during the early centuries of the Christian Era. They regarded Jesus of Nazareth as the Messiah while rejecting his divinity and his virgin birth and insisted on the necessity of following Jewish law and rites. They used only one of the Jewish–Christian gospels, the Hebrew Book of Matthew starting at chapter three; revered James, the brother of Jesus ; and rejected Paul the Apostle as an apostate from the Law. Their name suggests that they placed a special value on voluntary poverty. Ebionim was one of the terms used by the sect at Qumran who sought to separate themselves from the corruption of the Temple. Many believe that the Qumran sectarians were Essenes.
James the Just, or a variation of James, brother of the Lord, was an early leader of the Jerusalem Church of the Apostolic Age, to which Paul was also affiliated. He died in martyrdom in 62 or 69 AD.
The New Testament describes James, Joseph (Joses), Judas (Jude), and Simon as brothers of Jesus. Also mentioned, but not named, are sisters of Jesus. Some scholars argue that these brothers, especially James, held positions of special honor in the early Christian church.
Cleopas, also spelled Cleophas, was a figure of early Christianity, one of the two disciples who encountered Jesus during the Road to Emmaus appearance in Luke 24:13–32.
The Gospel of the Hebrews, or Gospel according to the Hebrews, was a syncretic Jewish–Christian gospel. The text of the gospel is lost with only fragments of it surviving as brief quotations by the early Church Fathers and in apocryphal writings. The fragments contain traditions of Jesus' pre-existence, incarnation, baptism, and probable temptation, along with some of his sayings. Distinctive features include a Christology characterized by the belief that the Holy Spirit is Jesus' Divine Mother and a first resurrection appearance to James, the brother of Jesus, showing a high regard for James as the leader of the Jewish Christian church in Jerusalem. It was probably composed in Greek in the first decades of the 2nd century, and is believed to have been used by Greek-speaking Jewish Christians in Egypt during that century.
The New Testament in Aramaic languages exists in a number of versions:
The term logia, plural of logion, is used variously in ancient writings and modern scholarship in reference to communications of divine origin. In pagan contexts, the principal meaning was "oracles", while Jewish and Christian writings used logia in reference especially to "the divinely inspired Scriptures". A famous and much-debated occurrence of the term is in the account by Papias of Hierapolis on the origins of the canonical Gospels. Since the 19th century, New Testament scholarship has tended to reserve the term logion for a divine saying, especially one spoken by Jesus, in contrast to narrative, and to call a collection of such sayings, as exemplified by the Gospel of Thomas, logia.
The Gospel of the Ebionites is the conventional name given by scholars to an apocryphal gospel extant only as seven brief quotations in a heresiology known as the Panarion, by Epiphanius of Salamis; he misidentified it as the "Hebrew" gospel, believing it to be a truncated and modified version of the Gospel of Matthew. The quotations were embedded in a polemic to point out inconsistencies in the beliefs and practices of a Jewish Christian sect known as the Ebionites relative to Nicene orthodoxy.
John the Presbyter was an obscure figure of the early Church who is either distinguished from or identified with the Apostle John and/or John of Patmos. He appears in fragments from the church father Papias of Hierapolis as one of the author's sources and is first unequivocally distinguished from the Apostle by Eusebius of Caesarea. He is frequently proposed by some as an alternative author of some of the Johannine books in the New Testament.
Mary of Clopas, was one of the women present at the crucifixion of Jesus and bringing supplies for his funeral. The expression Mary of Clopas in the Greek text is ambiguous as to whether Mary was the daughter or wife of Clopas, but exegesis has commonly favoured the reading "wife of Clopas". Hegesippus identified Clopas as a brother of Saint Joseph. In the Roman Martyrology she is remembered with Saint Salome on April 24.
The Augustinian hypothesis is a solution to the synoptic problem, which concerns the origin of the Gospels of the New Testament. The hypothesis holds that Matthew was written first, by Matthew the Evangelist. Mark the Evangelist wrote the Gospel of Mark second and used Matthew and the preaching of Peter as sources. Luke the Evangelist wrote the Gospel of Luke and was aware of the two Gospels that preceded him. Unlike some competing hypotheses, this hypothesis does not rely on, nor does it argue for, the existence of any document that is not explicitly mentioned in historical testimony. Instead, the hypothesis draws primarily upon historical testimony, rather than textual criticism, as the central line of evidence. The foundation of evidence for the hypothesis is the writings of the Church Fathers: historical sources dating back to as early as the first half of the 2nd century, which have been held as authoritative by most Christians for nearly two millennia. Adherents to the Augustinian hypothesis view it as a simple, coherent solution to the synoptic problem.
Jude is one of the brothers of Jesus (Greek: ἀδελφοί, romanized: adelphoi, lit. 'brethren') according to the New Testament. He is traditionally identified as the author of the Epistle of Jude, a short epistle which is reckoned among the seven general epistles of the New Testament—placed after Paul's epistles and before the Book of Revelation—and considered canonical by Christians. Catholics and Eastern Orthodox Christians believe this Jude is the same person as Jude the Apostle and that Jude was perhaps a cousin, but not literally a brother, of Jesus.
James, son of Alphaeus was one of the Twelve Apostles of Jesus, appearing under this name in all three of the Synoptic Gospels' lists of the apostles. He is often identified with James the Less and commonly known by that name in church tradition. He is also labelled "the minor", "the little", "the lesser", or "the younger", according to translation. He is distinct from James, son of Zebedee and in some interpretations also from James, brother of Jesus. He appears only four times in the New Testament, each time in a list of the twelve apostles.
Mary is identified in the synoptic gospels as one of the women who went to Jesus' tomb after he was buried. Mark 16:1 and Luke 24:10 refer to "Mary the mother of James" as one of the women who went to tomb, while Matthew 27:56 says that "Mary the mother of James and Joseph" was watching the crucifixion from a distance, while Mark 15:40 calls her "Mary the mother of James the younger and of Joses" (NKJV). Although James the younger is often identified with James, son of Alphaeus, the New Advent Encyclopedia identifies him with both James, son of Alphaeus and James the brother of Jesus.
The Q source is a hypothetical written collection of primarily Jesus' sayings (logia). Q is part of the common material found in the Gospels of Matthew and Luke but not in the Gospel of Mark. According to this hypothesis, this material was drawn from the early Church's oral tradition.
The Hebrew Gospel hypothesis is a group of theories based on the proposition that a lost gospel in Hebrew or Aramaic lies behind the four canonical gospels. It is based upon an early Christian tradition, deriving from the 2nd-century bishop Papias of Hierapolis, that the apostle Matthew composed such a gospel. Papias appeared to say that this Hebrew or Aramaic gospel was subsequently translated into the canonical gospel of Matthew, but modern studies have shown this to be untenable. Modern variants of the hypothesis survive, but have not found favour with scholars as a whole.
Advanced by Dennis R. MacDonald, the Q+/Papias hypothesis (Q+/PapH) offers an alternative solution to the synoptic problem. MacDonald prefers to call this expanded version of Q Logoi of Jesus, which is supposed to have been its original title.
The name John is prominent in the New Testament and occurs numerous times. Among Jews of this period, the name was one of the most popular, borne by about five percent of men. Thus, it has long been debated which Johns are to be identified with which.
|Catholic Church Titles|
Philip the Apostle
| Bishop of Hierapolis |
Abercius of Hieropolis