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Papias of Hierapolis
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Main page Papias (Greek: Παπίας) was a Greek Apostolic Father, Bishop of Hierapolis (modern
Saint
Contents Pamukkale, Turkey), and author who lived c. 60 – c. 130 AD.[2][3] He wrote the Exposition of
Papias of Hierapolis
Current events the Sayings of the Lord (Greek: Λογίων Κυριακῶν Ἐξήγησις) in five books. This work, which
Random article is lost apart from brief excerpts in the works of Irenaeus of Lyons (c. 180) and Eusebius of
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Caesarea (c. 320), is an important early source on Christian oral tradition and especially on
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the origins of the canonical Gospels.
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4.1 Gospel origins

Tools 4.2 Eschatological

What links here

4.3 Pericope Adulterae
Related changes 4.4 Death of Judas Papias of Hierapolis from the Nuremberg
Special pages 4.5 Death of John Chronicle
Permanent link 4.6 Barsabbas Bishop of Hierapolis, Apostolic Father
Page information Died after c. 100
5 Reliability
Cite this page
6 See also Venerated in Roman Catholic Church
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Eastern Catholicism
7 Notes
Eastern Orthodox Church
Print/export 8 References Oriental Orthodoxy
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 Printable version 9 Bibliography Feast February 22[1]
10 External links
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Languages
Life [ edit ]

Deutsch Very little is known of Papias apart from what can be inferred from his own writings. He is
Ελληνικά described as "an ancient man who was a hearer of John and a companion of Polycarp" by
Español Polycarp's disciple Irenaeus (c. 180).[4]
Français
한국어 Eusebius adds that Papias was Bishop of Hierapolis around the time of Ignatius of
Bahasa Indonesia Antioch.[5] In this office Papias was presumably succeeded by Abercius of Hierapolis.
Italiano Mosaic of Christ Pantocrator, Hagia Sophia
The name Papias was very common in the region, suggesting that he was probably a
Русский Overview
native of the area.[6]
中 Structure · Theology (History of theology) ·
Liturgy · Church history · Holy Mysteries ·
28 more
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The work of Papias is dated by most modern scholars to about 95–110.[7][8] Later dates Background [show]
were once argued from two references that now appear to be mistaken. One dating Papias' Organization [show]
death to around the death of Polycarp in 164 is actually a mistake for Papylas[9] Another [show]
Autocephalous jurisdictions
unreliable source in which Papias is said to refer to the reign of Hadrian (117–138) seems
Noncanonical jurisdictions [show]
to have resulted from confusion between Papias and Quadratus.[10]
Ecumenical councils [show]
Eusebius refers to Papias only in his third book, and thus seems to date him before the [show]
History
opening of his fourth book in 109. Papias himself knows several New Testament books,
Theology [show]
whose dates are themselves controversial, and was informed by John the
Liturgy and worship [show]
Evangelist[citation needed], the daughters of Philip and many "elders" who had themselves
Liturgical calendar [show]
heard the Twelve Apostles. He is also called a companion of the long-lived Polycarp (69–
Major figures [show]
155).[4] For all these reasons, Papias is thought to have written around the turn of the 2nd
century. Other topics [show]

V·T·E

Sources [ edit ]

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 Papias describes his way of gathering information in his preface:[11]

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,[12] and
another was John the Elder, usually identified (despite Eusebius' protest) with John the Evangelist,[13] residing in nearby Ephesus, of
whom Papias was a hearer;[4] Papias frequently cited both.[14] From the daughters of Philip, who settled in Hierapolis, Papias learned still
other traditions.[15]

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.[16] 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.[17]

Fragments [ edit ]

Despite indications that the work of Papias was still extant in the late Middle Ages,[18] the full text is now lost. Extracts, however, appear
in a number of other writings, some of which cite a book number.[19] MacDonald proposes the following tentative reconstruction of the five
books, following a presumed Matthaean order.[20]

1. Preface and John's Preaching

Preface
Gospel origins

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 Those called children (Book 1)
2. Jesus in Galilee
The sinful woman
Paradise and the Church
The deaths of James and John (Book 2)
3. Jesus in Jerusalem
The Millennium
4. The Passion
Agricultural bounty in the Kingdom (Book 4)
The death of Judas (Book 4)
The fall of the angels
5. After the Resurrection
Barsabbas drinking poison
The raising of Manaem's mother

Gospel origins [ edit ]

Further information: logia

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[21] and then another concerning Matthew.[22]

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,[Notes 1] 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:

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 Therefore Matthew put the logia in an ordered arrangement in the Hebrew
language, but each person interpreted them as best he could.[Notes 2]

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.[23] But the parallelism implies a meaning of things
said or done, which suits the canonical Gospels well.[24][25]

The apparent claim that Matthew wrote in Hebrew—which in Greek could refer to either Hebrew
or Aramaic[26]—is echoed by many other ancient authorities.[27] 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.[25][28] One theory is that Matthew Pasqualotto, St. Mark writes his
himself produced firstly a Semitic work and secondly a recension of that work in Greek. Another Gospel at the dictation of St. Peter,
17th century.
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.[29] Eusebius, after
quoting Papias, goes on to say that Papias also cited 1 Peter,[30][31] where Peter speaks of "my son Mark",[32] as corroboration. Within
the 2nd century, this relation of Peter to Mark's Gospel is alluded to by Justin[33] and expanded on by Clement of Alexandria.[34]

We do not know what else Papias said about these or the other Gospels—he certainly treated John[35]—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.[36]
Hill argues that Eusebius' earlier account of the origins of the four Gospels[37] is also drawn from Papias.[35][38]

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 Eschatological [ edit ]

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.[39]

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:[40][41]

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.[42][43]

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.[44]

Pericope Adulterae [ edit ]

Main article: Pericope Adulterae

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".[30] Agapius of Hierapolis (10th century) offers a fuller summary
of what Papias said here, calling the woman an adulteress.[46] The parallel is clear to the famous Pericope Adulterae (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.

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 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.[47] A wide range of versions have
come down to us, in fact.[48] Since the passage in John is virtually unknown to the Greek patristic
tradition;[49] 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.[50]

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.[51][52]

Death of Judas [ edit ]

According to a scholium attributed to Apollinaris of Laodicea, Papias also related a tale on the
grotesque fate of Judas Iscariot:[53]

Judas did not die by hanging[54] but lived on, having been cut down before he
choked to death. Indeed, the Acts of the Apostles makes this clear: "Falling Henri Lerambert [fr],[45] Christ and
headlong he burst open in the middle and his intestines spilled out."[55] Papias, the the Adultress, 16th century
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."

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 Death of John [ edit ]

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.[56] However, some modern scholars doubt the reliability of the two sources regarding Papias,[57][58] while others
argue that Papias did speak of John's martyrdom.[59] According to the two sources, Papias presented this as fulfillment of the prophecy of
Jesus on the martyrdom of these two brothers.[60][61] This is consistent with a tradition attested in several ancient martyrologies.[62]

Barsabbas [ edit ]

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.[63] The summary in Eusebius tells us that he "drank a deadly poison and suffered no
harm,"[15] 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."[64] 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."[65]

Reliability [ edit ]

Eusebius had a "low esteem of Papias' intellect".[66] Eusebius, despite his own views on Papias, knew that Irenaeus believed Papias to
be a reliable witness to original apostolic traditions.[67]

We should be hesitant to take much from Eusebius' comment about Papias' intellect though. Eusebius’ use of sources suggests that he
himself did not always exercise the soundest of critical judgement, and his negative assessment of Papias was in all likelihood dictated
simply by a distrust of chiliasm.[68]

Modern scholars have debated Papias' reliability.[69][70] 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.[71] 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.[72] 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.[73]

Others argue Papias faithfully recorded what was related to him, but misunderstood the subjects of narrations he was unfamiliar with.[74]

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 See also [ edit ]

Q+/Papias hypothesis

Notes [ edit ]

1. ^ A chreia was a brief, useful ("χρεία" means useful) anecdote about a particular character. That is, a chreia was shorter than a narration—often
as short as a single sentence—but unlike a maxim, it was attributed to a character. Usually it conformed to one of a few patterns, the most
common being "On seeing..." (ιδών or cum vidisset), "On being asked..." (ἐρωτηθείς or interrogatus), and "He said..." (ἔφη or dixit).
2. ^ Eusebius, "History of the Church" 3.39.14-17, c. 325 CE, Greek text 16: "ταῦτα μὲν οὖν ἱστόρηται τῷ Παπίᾳ περι ̀ τοῦ Μάρκου· περι ̀ δὲ τοῦ
Ματθαῖου ταῦτ’ εἴρηται· Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνετάξατο, ἡρμήνευσεν δ’ αὐτὰ ὡς ἧν δυνατὸς ἕκαστος. Various English
translations published, standard reference translation by Philip Schaff at CCEL : "[C]oncerning Matthew he [Papias] writes as follows: 'So
then(963) Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able.'(964)" (Online version includes
footnotes 963 and 964 by Schaff).

References [ edit ]

1. ^ Butler, Alban; Burns, Paul, eds. (1998). Butler's Lives of the 10. ^ Gundry, Robert (2000). Mark: A Commentary on His Apology for
Saints . 2. p. 220. ISBN 0860122514. the Cross. Wm. B. Eerdmans Publishing. ISBN 0802829104.
2. ^ http://oyc.yale.edu/sites/default/files/canon_0.pdf 11. ^ Eusebius, Hist. Eccl. 3.39 .3–4. Translation from Bauckham,
3. ^ http://www.documentacatholicaomnia.eu/03d/0070- Richard (2012). "Papias and the Gospels" (PDF). Retrieved
0130,_Papia_Hierapolitanus,_Fragmenta_ [Schaff],_EN.pdf 2014-02-15.
4. ^ abc Irenaeus, Adv. Haer. 5.33 .4. The original Greek is 12. ^ Apostolic Constitutions 7.46 .8.
preserved apud Eusebius, Hist. Eccl. 3.39 .1. 13. ^ Bauckham, Richard (2006). Jesus and the Eyewitnesses: The
5. ^ Eusebius, Hist. Eccl. 3.36 .2. Gospels as Eyewitness Testimony. pp. 417–437.
6. ^ Huttner, Ulrich (2013). Early Christianity in the Lycus Valley . ISBN 0802831621.
p. 216. ISBN 978-9004264281. 14. ^ Eusebius, Hist. Eccl. 3.39 .7, 14.
15. ^ ab Eusebius, Hist. Eccl. 3.39 .9.
7. ^ Norelli, Enrico (2005). Papia di Hierapolis, Esposizione degli
Oracoli del Signore: I frammenti. pp. 38–54. ISBN 8831527525. 16. ^ E.g., see Loveday Alexander, “The Living Voice: Scepticism
8. ^ Yarbrough, Robert W. (Jun 1983). "The Date of Papias: A towards the Written Word in Early Christian and in Graeco-Roman
Reassessment" (PDF). Journal of the Evangelical Theological Texts,” in Clines, David J. A. (1990). The Bible in Three Dimensions.
Society. 26 (2): 181–191. pp. 221–247.
9. ^ Norelli, Enrico (2005). Papia di Hierapolis, Esposizione degli 17. ^ E.g., see Gamble, Harry (1995). Books and Readers in the Early
Oracoli del Signore: I frammenti. p. 48. ISBN 8831527525. Church . pp. 31–32 .

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 18. ^ Harnack, Adolf (1893). Geschichte der Altchristlichen Litteratur bis 34. ^ Clement of Alexandria, Hypotyposeis 8, apud Eusebius, Hist.
Eusebius . 1. p. 69. See translation by Stephen C. Carlson. Eccl. 2.15.1–2 , 6.14.5–7 ; Clement of Alexandria, Adumbr. in
19. ^ For an extensive assessment of the fragments as reproduced in Ep. can. in 1 Pet. 5:13 , apud Cassiodorus, In Epistola Petri Prima
Norelli and Holmes, see Timothy B. Sailors "Bryn Mawr Classical Catholica 1.3.
Review: Review of The Apostolic Fathers: Greek Texts and English 35. ^ a b Hill, Charles E. (1998). "What Papias Said about John (and
Translations" . Archived from the original on 7 June 2011. Luke): A 'New' Papian Fragment". Journal of Theological Studies.
Retrieved 13 January 2017. 49 (2): 582–629. doi:10.1093/jts/49.2.582 .
20. ^ MacDonald, Dennis R. (2012). Two Shipwrecked Gospels: The 36. ^ Bauckham (2006), pp. 425–433.
Logoi of Jesus and Papias's Exposition of Logia about the Lord . 37. ^ Eusebius, Hist. Eccl. 3.24 .5–13.
pp. 9–42. ISBN 978-1589836914. 38. ^ Hill, Charles E. (2010). " 'The Orthodox Gospel': The Reception of
21. ^ Eusebius, Hist. Eccl. 3.39 .15. Translations from Bauckham John in the Great Church Prior to Irenaeus". In Rasimus, Tuomas
(2006) p. 203. (ed.). The Legacy of John: Second-Century Reception of the Fourth
22. ^ Eusebius, Hist. Eccl. 3.39 .16a. Translations from Bauckham Gospel. Supplements to Novum Testamentum. 132. pp. 285–294.
(2006) p. 203. doi:10.1163/ej.9789004176331.i-412.55 . ISBN 9789047429777.
23. ^ Lührmann, Dieter (1995). "Q: Sayings of Jesus or Logia?" . In 39. ^ Eusebius, Hist. Eccl. 3.39 .11–13.
Piper, Ronald Allen (ed.). The Gospel Behind the Gospels: Current 40. ^ Irenaeus, Adv. Haer. 5.33 .3–4.
Studies on Q. pp. 97–116. ISBN 9004097376. 41. ^ Holmes2006, p. 315 (Fragment 14) Another translation
24. ^ Bauckham (2006), pp. 214 & 225. Archived 2014-09-10 at the Wayback Machine is given online by
25. ^ ab Thomas, Robert L.; Farnell, F. David (1998). "The Synoptic T. C. Schmidt, and another translation by Ben C. Smith.
Gospels in the Ancient Church" . In Thomas, Robert L.; Farnell, F. 42. ^ Cf. 2 Baruch 29:5 : "The earth also shall yield its fruit ten-
David (eds.). The Jesus Crisis: The Inroads of Historical Criticism thousandfold and on each vine there shall be a thousand
Into Evangelical Scholarship. pp. 39–46. ISBN 082543811X. branches.…"
26. ^ Bauckham (2006), p. 223. 43. ^ Norelli (2005), pp. 176–203. sfnp error: multiple targets (2×):
27. ^ E.g., Irenaeus, Adv. Haer. 3.1.1 ; Ephrem, Comm. in Diatess. CITEREFNorelli2005 (help)
Tatiani App. I, 1 ; Eusebius, Hist. Eccl. 5.10 .3. 44. ^ Holmes (2006), p. 314 (Fragments 12–13) Cf. Schmidt's
28. ^ Brown, Raymond E. (1997). An Introduction to the New translation Archived 2014-09-10 at the Wayback Machine,
Testament . pp. 158ff. & 208ff. ISBN 0385247672. Smith's translation .
29. ^ Bauckham (2006), pp. 205–217. 45. ^ "Navigart" (in French). Retrieved 2019-02-04.
30. ^ ab Eusebius, Hist. Eccl. 3.39 .16. 46. ^ Holmes (2006), p. 318 (Fragment 23) Cf. Schmidt's translation
31. ^ Eusebius, Hist. Eccl. 2.15 .2. Archived 2014-09-10 at the Wayback Machine.
32. ^ 1 Pet 5:13 . 47. ^ Holmes (2006), pp. 303–305.
33. ^ Justin Martyr, Dial. 106.3 .

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 48. ^ Petersen, William L. (1997). "Ουδε εγω σε [κατα]κρινω: John 8:11, 59. ^ Ernst Haenchen, John: A Commentary on the Gospel of John,
the Protevangelium Iacobi and the History of the Pericope Chapters 1–6, trans. Robert W. Funk (Hermeneia; Philadelphia:
Adulterae". In Petersen, William L.; Vos, Johan S.; De Jonge, Henk Fortress Press, 1984), 10; Martin Hengel, The Johannine Question,
J. (eds.). Sayings of Jesus: Canonical and Non-Canonical: Essays trans. John Bowden (London: SCM Press, 1989), 21; 158 n. 121b;
in Honour of Tjitze Baarda. Supplements to Novum Testamentum. James H. Charlesworth, The Beloved Disciple: Whose Witness
89. pp. 191–221. ISBN 9004103805. Validates the Gospel of John? (Valley Forge, Penn.: Trinity Press,
49. ^ Edwards, James R. (2009). The Hebrew Gospel and the 1995), 240
Development of the Synoptic Tradition . pp. 7–10. ISBN 978- 60. ^ Mk 10:35–40; Mt 20:20–23 .
0802862341. 61. ^ MacDonald (2012), pp. 23–24. sfnp error: multiple targets (2×):
50. ^ MacDonald (2012), pp. 18–22. sfnp error: multiple targets (2×): CITEREFMacDonald2012 (help)
CITEREFMacDonald2012 (help) 62. ^ Boismard, Marie-Émile (1996). Le martyre de Jean l'apôtre.
51. ^ Bacon, Benjamin W. (1905). "Papias and the Gospel According to Cahiers de la Revue biblique. 35. ISBN 2850210862.
the Hebrews" . The Expositor. 11: 161–177. 63. ^ Acts 1:21–26 .
52. ^ Kelhoffer, James A. (2000). Miracle and Mission: The 64. ^ Holmes (2006), p. 312 (Fragment 5) Cf. Schmidt's translation
Authentication of Missionaries and Their Message in the Longer Archived 2014-09-10 at the Wayback Machine, Smith's
Ending of Mark . Wissenschaftliche Untersuchungen zum Neuen translation .
Testament. 2/112. pp. 20–24. ISBN 3161472438. 65. ^ Mark 16:18 .
53. ^ Holmes (2006), p. 316 (Fragment 18) Cf. Schmidt's translation 66. ^ Moessner, David P. (23 June 2004). Snodgrass, Klyne (ed.).
Archived 2014-09-10 at the Wayback Machine, Smith's "Response to Dunn" . Ex Auditu - Volume 16. Wipf and Stock
translation . Publishers: 51. ISBN 978-1-4982-3252-4. ISSN 0883-0053 .
54. ^ Matt 27:5 . 67. ^ Orchard, Bernard; Riley, Harold (1987). The Order of the
55. ^ Acts 1:18 . Synoptics: Why Three Synoptic Gospels?. p. 172.
56. ^ Holmes (2006), p. 312 (Fragments 5–6) For Philip of Side, cf. ISBN 0865542228. "…has three divisions: (1) Sections l–8a are
Schmidt's translation Archived 2014-09-10 at the Wayback concerned with Eusebius's attempt to use Papias's preface to his
Machine, Smith's translation ; for George Hamartolus, cf. five books of… Thirdly, Eusebius knew that Irenaeus believed
Schmidt's translation , Smith's translation . Papias to be a reliable witness to the original apostolic tradition."
57. ^ Ferguson (1992). Encyclopedia of early Christianity. p. 493. 68. ^ Davies and Allison. A Critical and Exegetical Commentary on the
58. ^ Bauckham (2017-04-27). Jesus and the Eyewitnesses, 2d ed . Gospel according to Saint Matthew, Volume 1, ICC. p. 13.
ISBN 9780802874313.

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 69. ^ Black, C. Clifton (1994). Mark: Images of an Apostolic
Interpreter . p. 86 . ISBN 0872499731. "quoted Papias and took
him so seriously, if his theology was such an embarrassment. The
answer may be that Papias… None of this, naturally, is tantamount
to an assessment of Papias's reliability, on which we are not yet
prepared to pass."
70. ^ Ehrman, Bart D. (2006). Peter, Paul, and Mary Magdalene: The
Followers of Jesus in History and Legend . p. 8 . because they believe it was formulated to vindicate the apostolicity
ISBN 0195300130. "The reason this matters for our purposes here
is that one of the few surviving quotations from Papias's work
provides a reference to…. But unfortunately, there are problems
with taking Papias's statement at face value and assuming that in
Mark's Gospel we have a historically reliable account of the
activities of Peter. To begin with, some elements of Papias's
statement simply aren't plausible."
71. ^ Bauckham, Richard (2007). The Testimony of the Beloved
Disciple: Narrative, History, and Theology in the Gospel of John.
p. 53. ISBN 978-0801034855. "Much discussion of Papias's
comments about Mark and Matthew, preoccupied either with
showing their reliability as evidence for the origins of these Gospels
or with emphasizing their apologetic character in order to discredit
their reliability…."
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72. ^ Park, Yoon-Man (2009). Mark's Memory Resources and the
Controversy Stories (Mark 2:1-3:6): An Application of the Frame
Theory of Cognitive Science to the Markan Oral-Aural Narrative .
p. 50. ISBN 978-9004179622. "Before using this source as
evidence it is necessary to discuss the much debated issue of the
reliability of Papias's testimony. Many modern scholars have
dismissed the reliability of the tradition from Papias primarily
of Mark's Gospel. Yet what is to be noted is that Papias's claim to
apostolicity for the second Gospel is indirectly made through Peter
rather than through Mark himself. The question is that if Papias
wished to defend the apostolicity of Mark's Gospel, why did he not
directly appeal to apostolic authorship… instead of fabricating the
relationship between Mark and Peter? Besides…"
73. ^ Casey, Maurice (2010). Jesus of Nazareth: An Independent
Historian's Account of His Life and Teaching. ISBN 978-
0567104083. "It was later Church Fathers who confused Matthew's
collections of sayings of Jesus with our Greek Gospel of Matthew. I
suggest that a second source of the confusion lay with the real
author of this Gospel. One possibility is that he was also called
Matthias or Matthew. These were common enough Jewish names,
and different forms were similar enough."
74. ^ MacDonald, Dennis Ronald (2012). Two Shipwrecked Gospels:
The "Logoi of Jesus" and Papias's "Exposition of the Logia about
the Lord.". Atlanta: Early Christianity and Its Literature 8. Society of
Biblical Literature. ISBN 978-1-58983-690-7.
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 Bibliography [ edit ]

Holmes, Michael W. (2006). The Apostolic Fathers in English . ISBN 0801031087.

Dennis R. MacDonald, Two Shipwrecked Gospels. The Logoi of Jesus and Papias's Exposition of Logia about the Lord, Leiden, Brill,
2012.
Monte A. Shanks, Papias and the New Testament, Eugene (OR), Pickwick Publications, 2013 (with the annotated English translation
of the fragments, pp. 105–260).

External links [ edit ]

Chronicon.net – Complete Fragments of Papias with new discoveries listed

Biblical Audio – 2012 Papias translation and audio version (based on Chronicon.net fragments)
Christian Classics Etheral Library – Fragments of Papias
Early Christian Writings – Fragments of Papias
Patristics In English Project – Fragments of Papias
Catholic Encyclopedia – St. Papias (including an explanation of why logia is not to be rendered as "sayings", but as "oracles")

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