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| | St. Papias |
 | | Lastly, Irenaeus and Eusebius, who had the work of Papias before them, understand the Presbyters to be not Apostles, but disciples of disciples of the Lord, or even disciples of disciples of Apostles. | | | Logia kyriaka in Papias, in Irenaeus, in Photius, means "the divine oracles" of the Old or New Testament or both. | | | Eusebius says Papias "published a story of a woman accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews". |
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http://www.catholicity.com/encyclopedia/p/papias,saint.html
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| | Papias - Wikipedia, the free encyclopedia |
| | Thus Papias reports he heard things that came from an unwritten, oral tradition of the Presbyters, a "sayings" or logia tradition that had been passed from Jesus to such of the apostles and disciples as he mentions in the fragmentary quote. | | | According to a scholium attributed to Apollinaris of Laodicea, Papias also related a tradition on the death of Judas Iscariot, in which Judas became so swollen he could not pass where a chariot could easily and was crushed by a chariot, so that his bowels gushed out (Papias Fragment 3, 1742-1744). | | | Yet Papias admits in one of the fragments of his treatise that he had in no way been a hearer or eye witness of the apostles themselves. |
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http://en.wikipedia.org/wiki/Papias
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| | A Dictionary of Christian Biography and Literature to the End of the Sixth Century A.D., with an Account of the ... |
| | Papias belonged to Asia Minor, where the Fourth Gospel according to all tradition was written, and where its authority was earliest recognized; and he is described by Irenaeus as a companion of Polycarp, of whose use of St. John's Gospel we cannot doubt. | | | Eusebius does not say that Papias took this story from the Gospel according to the Hebrews, and the presumption is that Papias gave it as known to him by oral tradition and not from a written source. | | | 154); and a grammarian Papias in the 11th cent., a note of whose on the Maries of the Gospel was published by Grabe among the fragments of Papias of Hierapolis and accepted as such until Lightfoot established the true authorship. |
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http://www.ccel.org/ccel/wace/biodict.p.html
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| | Papias (Roberts-Donaldson) |
| | Nevertheless, Papias seems to have known the Gospels, and he provides the earliest tradition concerning the authorship of the Gospel of Mark. | | | [Papias, who is now mentioned by us, affirms that he received the sayings of the apostles from those who accompanied them, and he moreover asserts that he heard in person Aristion and the presbyter John. | | | Moreover, Papias himself, in the introduction to his books, makes it manifest that he was not himself a hearer and eye-witness of the holy apostles; but he tells us that he received the truths of our religion from those who were aquainted with them [the apostles] in the following words:] |
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http://www.angelfire.com/sc3/nwp/Papias.htm
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| | Papias. |
| | But Papias himself rather, according to the preface of his volumes, by no means reveals himself to have been either an earwitness or an eyewitness of the holy apostles, but teaches by the words that he says that he received the things of the faith from those who knew them. | | | For Papias, the bishop of Heirapolis, who was the eyewitness of this man, in the second volume of the lordly oracles claims that he was done away with by Jews, having clearly fulfilled with his brother the prediction of Christ about them and their own confession about this and submission. | | | [was] a disciple of Papias the earwitness of John the evangelist.... |
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http://www.textexcavation.com/papias.html
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| | \bf WHO WROTE THE FOUR CANONICAL GOSPELS? |
| | Papias and Irenaeus agree that the Gospel of Matthew was written prior to the Gospel of Mark, but it is an article of faith in modern scholarly circles that Mark is the earliest Gospel. | | | Papias' testimony is of the greatest weight and the highest authority, because he received his information from men and women who had known Jesus personally, or else had known those who knew Jesus. | | | Eusebius was the first to insist that Papias was referring to two separate Johns, both Jewish disciples of Jesus Christ, one an Apostle and the other merely a Presbyter. |
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http://graceandknowledge.faithweb.com/papias.html
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| | Papias |
| | Papias uses the term "the Elders", or Fathers of the Christian community, to describe the original witnesses to Christ's teaching -- his personal disciples in particular. | | | Papias was also a pioneer in the habit, later so general, of taking the work of the Six Days (Hexaemeron) and the account of Paradise as referring mystically to Christ and His Church (so says Anastasius of Sinai). | | | This may have been so to some degree; but Papias (whose name itself denotes that he was of the native Phrygian stock, and who shared the enthusiastic religious temper characteristic of Phrygia) was nearer in spirit to the actual Christianity of the sub-apostolic age, especially in western Asia, than Eusebius realized. |
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http://www.nndb.com/people/557/000096269
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| | Theological Commitment |
| | The one concerning Matthew is: "Matthew put together the oracles [ta logia] in the Hebrew language, and each one interpreted them as best he could."11 One interpretation of this has been that after the disciple Matthew wrote or composed his gospel it was known for a while as the Logia. | | | Further, the five expositions written by Papias about the Lord's sayings seem to refer to the same sayings source, "ta logia," and do not refer to the Gospel of Matthew. | | | We infer here that Papias did not, because the title of his own works, The Expositions of the Lord's Sayings, did not mention either the disciple Matthew or the gospel accorded to him. |
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http://www.tjresearch.info/theocom.htm
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| | Eusebius happens to reveal, albeit quite reluctantly, that the "new Israel" view which he embraced was not ... |
| | First, Papias presented the teaching of "a certain millennium after the resurrection, and that there would be a corporeal reign of Christ on this very earth...as if they were authorized by the apostolic narrations..." That is to say that Papias affirmed that the apostles taught that this was so. | | | Among other faithful endeavors which he performed, Papias is credited with having written the Gospel of John at the dictation of the Apostle. | | | Eusebius gives no support for his assertion that Papias, who was universally acknowledged and praised as faithful to the apostolic teaching, "imagined" such substantial departures from the teaching of the apostles. |
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http://www.elijahnet.net/Papias.html
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| | Footnotes |
| | This is a natural supposition, but it is quite possible that Papias in speaking of this lack of order is not thinking at all of another written Gospel, but merely of the order of events which he had received from tradition as the true one. | | | Papias is the first one to connect the Gospel of Mark wih Peter, but the tradition recorded by him was universally accepted by tshose who came after him (see above, Bk. | | | After the time of Constantine, chiliasm was more and more widely regarded as a heresy, and received its worst blow from Augustine, who framed in its stead the doctrine, which from his time on was commonly accepted in the Church, that the millennium is the present reign of Christ, which began with his resurrection. |
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http://www.bible.ca/history/fathers/NPNF2-01/footnote/fn22.htm
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| | [No title] |
| | This (Papias) is said to have promulgated the Jewish tradition of a Millennium, and he is followed by Irenaeus, Apollinarius and the others, who say that after the resurrection the Lord will reign in the flesh with the saints. | | | 12:2 For Papias, bishop of Hierapolis, who was an eye-witness of him, in the second book of the Oracles of the Lord says that he was killed by the Jews, and thereby evidently fulfilled, together with his brother, Christ's prophecy concerning them, and their own confession and undertaking on His behalf. | | | The Gospel of John was made known and given to the Churches by John, while he yet remained in the body; as (one) Papias by name, of Hierapolis, a beloved disciple of John, has related in his five exoteric (_read_ exegetical) books; 18:2 but he wrote down the Gospel at the dictation of John, correctly... |
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http://www.ewtn.com/library/SOURCES/PAPI_L_H.TXT
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| | Hypotyposeis |
| | Also good are his sections on umlauts in Codex Vaticanus, the Egerton Gospel, and the Secret Gospel of Mark. | | | 9 writes: "Papias, hearer and also disciple of St. John, bishop of Hierapolis in Asia, most steady propagator and defender of the Christian faith, disciple and diligent follower of the holy apostles wrote works whose authority must not be rejected. | | | This gives me the opportunity to commend his site: TCG 2003: An Online Textual Commentary on the Greek Gospels, in which Willker has an extensive treatment of many text-critical issues involving the Greek text of the Gospels. |
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http://www.mindspring.com/~scarlson/hypotyposeis/2003_11_16_arch.html
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| | Catholic Scripture Commentary On the New Testament: The Gospels 1 |
| | Papias says he inquired from those who had heard the Apostles and disciples of the Lord. | | | Papias also said that, "Matthew collected the sayings [of Jesus] in the Hebrew language, and each interpreted them as he could." We do not know the relation of this (now lost) Hebrew Matthew to our present Greek Matthew. | | | Papias tells us about Mark: "Mark became the interpreter of Peter, and wrote accurately the doings and sayings of the Lord, not in sequence, but all that he remembered. |
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http://www.geocities.com/Athens/7273/sc525nt1.htm
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| | AllRefer.com - Papias (Roman Catholic And Orthodox Churches: General Biography) - Encyclopedia |
| | Papias' five-volume work, Oracles; or, Explanations of the Sayings of the Lord, survives only in fragments quoted by Eusebius of Caesarea and St. Irenaeus. | | | Papias, Roman Catholic And Orthodox Churches: General Biographies | | | A.D. 130, early Christian theologian said to have been bishop of Hieropolis and a friend of St. Polycarp. |
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http://reference.allrefer.com/encyclopedia/P/Papias.html
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| | [No title] |
| | Papias was supposed to have been a disciple of "John". | | | To: Synoptic-L Subject: testimony of Papias TESTIMONY OF PAPIAS The idea that Papias had a special liking for the Gospel of John, and was a proponent of its wider use, is well accepted among patristic scholars today. | | | An epitome of Papias' work based on Philip of Side (fifth century) states, "Papias, bishop of Hierapolis, having been a hearer of John the theologian and companion of Polycarp, wrote five treatises on the DOMINICAL ORACLES. |
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http://www.trends.net/~yuku/bbl/apap.htm
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| | The Gospel According to Mark |
| | Because the tradition that Mark, the interpreter of Peter, wrote the gospel, was started before Papias, it must have existed before the end of the first century. | | | He wrote a Gospel that Peter approved of, as Clement and Papias said. | | | As I will defend momentarily, this is only a little later than when the gospel was written. |
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http://people.ucsc.edu/~mgrivich/TheGospelAccordingToMark.htm
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| | Matthew was NOT originally written in Hebrew: JW's are false teachers! YHWH |
| | The fathers, from Papias to Eusebius, who perpetuated the old tradition regarding the Hebrew Gospel, themselves rest their assertion on tradition, i. | | | Thus Papias is understood to mean that Matthew recorded (by shorthand?) the discourses of Jesus in Aramaic, and later drew upon these when he composed his Greek Gospel. | | | Papias says that the Hebrew logia of Matthew were interpreted or expounded by each person as best he knew how. |
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http://www.bible.ca/jw-YHWH-hebrew-matthew.htm
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| | The Early Church Fathers and the Foundations of Dispensationalism: Part II |
| | Eusebius himself revealed Papias’ belief in the resurrection, followed by the thousand-year millennial reign of Christ. | | | As previously stated, Irenaeus pointedly affirmed that Papias was “the hearer of John, and a companion of Polycarp. | | | The authority Irenaeus gave for his belief in the unparalleled fertility of the coming millennial kingdom, “when the righteous shall bear rule upon their rising from the dead,” was “the elders who saw John the disciple of the Lord. |
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http://www.conservativeonline.org/journals/02_05_journal/1998v2n5_id02.htm
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| | Cygnus' Study - The Dating and Authorship of the Gospels |
| | Moreover, Papias himself did not claim to be a disciple of "the elders," but rather a reporter who sought interviews with those who were their followers. | | | "Almost certainly he [Papias] was referring to Hebrews, although it is not impossible that he had in mind the Q gospel. | | | The early external evidence can be summed up this way: (1) there is universal testimony that Mark got his material for a gospel from Peter; (2) there is conflicting evidence as to when he compiled this gospel, either before or after Peter’s death. |
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http://www.cygnus-study.com/writings/gospeldating.shtml
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| | Literature, Sub-apostolic, 2 (International Standard Bible Encyclopedia) :: Bible Tools |
| | It is disputed whether Papias here refers to two Johns, the apostle and another disciple of the same name; or to John the apostle in two different relations, i.e. | | | (1) According to Eusebius, Papias relates the story of "a woman accused before our Lord"--the story, presumably, which eventually crept into John 8; so that to him, in part, is due the preservation of a narrative, which, whether historical or not, finely illustrates the union in our Lord of holy purity and merciful charity. | | | See Lightfoot, Essay on Papias, and Nicol, Four Gospels, 187 if, who come to divergent conclusions. |
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http://bibletools.org/index.cfm/fuseaction/Def.show/RTD/ISBE/ID/5545
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| | Chronology |
| | Papias' Mark is a gospel written by Mark, but not the canonical Mk. | | | Papias' "Logia" is a collection of Jesus' sayings that formed a "Proto-Matthew" to which narrative material was added. | | | Weisse: Retreats from his identification of Papias' Mark (and hence Mt and Lk's source) with our Mk, but with an Ur-Markus, containing the shared narrative between Mt and Lk. |
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http://www.mindspring.com/~scarlson/synopt/chron.htm
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| | Hypotyposeis: Do all roads lead to Hierapolis? |
| | When looking at the history of the canonical gospels in the second century, one thing that strikes me is that the person of Papias comes up time and time again. | | | If we follow the Bauckham-Hengel hypothesis, this Elder John is also the author of 1 John, the Fourth Evangelist, and the Beloved Disciple. | | | 16 Now this is reported by Papias about Mark, but about Matthew this was said, Now Matthew compiled the reports in a Hebrew manner of speech, but each interpreted them as he could. |
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http://www.hypotyposeis.org/weblog/2003/10/do-all-roads-lead-to-hierapolis.html
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| | XTalk discussion on the Provenance of GMark |
| | But we have no > reason to suppose a widespread use of the gospel of Mark in its original > > form since (a) there are few mss. | | | These writers believed without question what they were > told (Papias by John, Eusebius by Clement). | | | Because Eusebius was > regarded as *generally* reliable, *most* later authors took whatever he > wrote as a matter of fact. |
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http://lists.ibiblio.org/pipermail/gmark/20000321/000179.html
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| | Earl Doherty. On the Case for Christ. A Critique |
| | Well, to the next point; you say Papias "does not even say they were called 'Gospels.'" Well, that is of no surprise, Mr. | | | You next ask, "why would a narrative Gospel, with a carefully constructed story line from the beginning of Jesus' ministry to a culmination in his death and resurrection in Jerusalem, be considered 'not in order' or not having 'a systematic arrangement'?" Really, Mr. | | | Doherty, perhaps I am not as sharp in mind as you are, but I am struggling to discern how it is that this shows that Papias was "relying on" anyone for reports of the existence of these documents, or who had written them? |
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http://www.tektonics.org/doherty/dohertytrial.html
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| | [No title] |
| | To begin, Kennedy observes that contrary to what many in NT scholarship claim, and in line with typical procedures of composition in ancient times, Papias' remark that Mark wrote "not in order" is not a criticism of Mark's gospel, but a reference to hypomnema, or what we might refer to as notes, on Peter's preaching. | | | Contrarily, Boyd notes that there "is as yet no convincing reason to doubt the historical accuracy of this statement." That it "predates any concern to artificially give Mark's Gospel apostolic clout," and the "incidental and unpretentious nature" of the statement itself, is testimony to its veracity. | | | Between 110 and 130 AD, the following statement was recorded by Papias, whose words are passed on to us by the church historian Eusebius: |
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http://www.tektonics.org/ntdocdef/markdef.html
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| | CATHOLIC ENCYCLOPEDIA: Jesu Logia |
| | But the critics insist that Papias must have understood his words as denoting a collection of the "Sayings of Jesus", or the Logia (Q). | | | It was at this juncture that Schleiermacher ("Ueber die Zeugnisse des Papias von unseren beiden ersten Evangelien" in "Studien und Kritiken", 1832, iv) tried to show that the texts of Papias concerning Matthew and Mark do not refer to our First and Second Gospels, but to a primitive Matthew and a primitive Mark. | | | Shortly afterwards, Credner (Einleitung, 1836) found in the primitive Mark the source of all the historical matter contained in the Synoptics, and in the primitive Matthew the source of the discourses in the First and Third Gospels. |
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http://www.newadvent.org/cathen/09323a.htm
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| | A Historical Introduction to the New Testament |
| | A certain Papias, bishop (?) of Hierapolis in Phrygia towards the beginning of the second century, discussed at least two of the gospels in his Exegeses of the Dominical Oracles, of which only fragments survive. | | | The first diagram had the virtue, if it was a virtue, of simplicity; the second took account of Papias and patristic tradition, as well as of many of the facts to be found by analysing gospel interrelations. | | | This method means, of course, that our primary sources of evidence lie in the gospels, not in what Papias says about them. |
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http://www.religion-online.org/showchapter.asp?title=1116&C=1227
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| | BIBLE STUDY MANUALS: EARLY CHURCH WRITINGS ON THE 1000 YEAR MILLENNIAL RULE |
| | Papias lived from approximately 60 to 130 A.D. It is believed that he was taught directly by the Apostle John. | | | Papias served as Bishop of Hierapolis in Phrygia, Asia Minor. | | | Irenaeus, after relating Christ’s teaching concerning the dramatic changes which the earth will experience in the future Millennium, wrote, "And these things are borne witness to in the writings by Papias, the hearer of John, and a companion of Polycarp, in his fourth book" (Irenaeus, Against Heresies, Book V, chpt. |
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http://www.biblestudymanuals.net/early_church_on_the_millennium.htm
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| | Archive |
| | Papias possesses some written documents, but he places a | | | Papias also mentions 1 John and 1 Peter, and he apparently | | | Before the year 140 CE a Christian named Papias, who lived |
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http://www.bible.acu.edu/s-c?Bookmark=4782
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| | Papias on Mark and Matthew |
| | Go to the Discussion outline for the Gospels. | | | Now these things are reported by Papias about Mark, but about Matthew he said this: Now Matthew compiled the sayings | | | Papias' work is now lost, but some fragments of it are preserved in quotations by a few later writers. |
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http://www.greek-language.com/bible/palmer/13papias.html
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| | J. Shaw: The Printed Dictionary in France Before 1539: A.1.3-A.1.3.3 |
| | Papias concludes his preface with a list of his sources (Daly/Daly 1964: 231); however, de Angelis (1977) clearly demonstrates that his principal source is the Liber glossarum or Glossarium Ansileubi (see 1.2. | | | Papias, a cleric and possibly a native of Pavia in Lombardy (Hunt 1991: I, 371), spent ten years [13] compiling his Elementarium doctrinae erudimentum, and finished it about 1053. | | | Papias was an important source for virtually all Latin lexicography until the fifteenth century. |
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http://www.chass.utoronto.ca/~wulfric/edicta/shaw/a13.htm
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| | Real Clear Theology Blog: Another Look at Jonathan Prejean's Errors |
| | Prejean is responding to my mentioning of some of his many errors, such as his false claims about Galatians, Clement of Rome, and Papias. | | | And, despite his frequent demand that his opponents cite patristic scholars agreeing with their beliefs, Prejean made his original claims about Papias and Eusebius without citing a single patristic scholar. | | | I also discussed his failure to make a case for Roman Catholicism and the unconvincing nature of his appeal to allegorical scripture interpretations, for example. |
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http://ntrminblog.blogspot.com/2005/09/another-look-at-jonathan-prejeans.html
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| | HF045 - The Early Christian Concept of a Millennium #2 |
| | The reason is that these men were born in the | | | While there are only fragments of the writings of Papias available | | | "Among these things, Papias says that there will be a millennium |
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http://www.christianchallenge.org/hebraic-foundations/HF045-2.html
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| | Merrilees: Medieval Dictionary Entry |
| | Language indicators or references to a language other than Latin are frequent in Papias (27%), though this is often the citing of a Greek equivalent; in Le Ver an indication of language accounts for just under 2% of PL cases. | | | For the post-lemmatic and post-definitional positions, some of the tendencies that were noted in Papias are more fully developed in Le Ver. | | | Papias has 10% and 15% for these two categories. |
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http://www.chass.utoronto.ca/epc/chwp/merrily2/merr_5.htm
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| | Re: Q and Papias |
| | Had it not, it might not have survived, but might have gone the way of the voluminous Logia collected by Papias. | | | The comparison between Chesterton and Steele is hardly applicable, not only because of different subject matter but also because the stylistic differences between the two English authors are not comparable, I think, to the linguistic differences between Mark and Matthew. | | | I think you answer your own question as to why Mark survived--it became connected with the name of Peter. |
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http://www.ibiblio.org/bgreek/archives/greek-3/msg00556.html
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| | Saint Patrick's Church: Saints of February 22 |
| | Bishop Papias of Hierapolis, who had spoken with those who had known the Apostles, including | | | The saint holds a cross and wears a chasuble and stole. |
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http://www.saintpatrickdc.org/ss/0222.htm
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