THE ORIGINAL LATIN TEXT AND CONJECTURED CRITICAL VERSION WITH MULTIPLE ENGLISH TRANSLATIONS OF THE MURATORIAN FRAGMENT OR CANON (circa. 180 C.E.)
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ORIGINAL
LATIN TEXT: “...Quibus [1.] tamen interfuit et ita
posuit. [2.] tertio euangelii librum secundo lucan [3.]
lucas iste medicus [4.] post ascensum xri. [5.]
cum eo paulus quasi ut iuris studiosum [6.] secundum
adsumsisset numeni suo ex opinione concripset [7.] dnm
tamen nec ipse d uidit in carne [8.] et ide
prout asequi potuit. [9.] ita et ad natiuitate iohannis
incipet dicere, [10.] quarti euangeliorum iohannis ex
decipolis [11.] cohortantibus condescipulis et eps suis
dixit [12.] conieiunate mihi. odie triduo [13.] et quid
cuique fuerit reuelatum alterutrum nobis ennarremus [14.]
eadem nocte reuelatum andreae ex apostolis ut recogniscentibus cuntis
iohannis suo nomine cuncta discriberet [15.] et ideo licit
uaria sinculis euangeliorum libris principia doceantur [16.]
nihil tamen differt credentium fidei [17.]
cum uno ac principali spu
declarate sint in omnibus omnia [18.] de natiuitate de
passione de resurrectione de conuersatione cum decipulis suis [19.]
ac de gemino eius aduentu primo in humilitate dispectus quod fotu
secundum potestate regali preclarum quod foturum est. [20.]
quid ergo mirum si iohannes tam constanter sincula etia in
epistulis suis proferam dicens in semeipsu [21.] quae uidimus
oculis nostris et auribus audiuimus et manus nostrae palpauerunt haec
scripsimus uobis [22.] sic enim non solum uisurem sed &
auditorem sed & scriptore omnium mirabiliu dni
per ordinem profetetur [23.] acta aute omniu
apostolorum sub uno libro scribta sunt [24.] lucas obtime
theofile conprindit quia sub
praesentia eius singula gerebantur [25.] sicute
et semote passione petri euidenter declarat [26.] sed &
profectione pauli ab urbe ad spania proficescentis
[27.] epistulae autem pauli quae a quo loco uel qua ex causa
directe sint uolentatibus intellegere ipse declarant
[28.] primu omnium corintheis scysmae heresis
interdicens [29] deinceps b callatis
circumcisione [30.] romanis aute ornidine
scripturarum sed et principium earum osd esse xpm
intimans prolexius scripsit [31.] de quibus sincolis necesse
est ad nobis desputari [32.] cum ipse beatus apostolus paulus
sequens prodecessuris sui iohannis ordine non nisi nomenati semptae
ecclesiis scribat ordine tali [33.] a corenthios prima. ad
efesius seconda ad philippinses tertia ad colosensis quarta ad
calatas quinta ad tensaolenicinsis sexta. ad romanos septima [34.]
uerum corentheis et thesaolecensibus licet pro correbtione iteretur
[35.] una tamen per omnem orbem terrae ecclesia deffusa esse
denoscitur [36.] et iohannis eni in apocalebsy licet septe
eccleseis scribat tamen omnibus dicit [37.] ueru ad
filemonem una et at titu una et ad tymotheu duas pro
affecto et dilectione [38.] in honore tamen eclesiae
catholice in ordinatione eclesiastice descepline scificate
sunt. [39.] Fertur etiam ad laudecenses alia ad alexandrinos
pauli nomine fincte
ad heresem marcionis [40.] et alia plura quae in chatholicam
eclesiam recepi non potest fel enim cum melle misceri non concruit
[41.] epistola sane iude et superscrictio iohannis duas in
catholica habentur [42.] et sapientia ab amicis salomonis in
honore ipsius scripta [43.] apocalapse etiam iohanis et petri
tantum recipimus quam quidam ex nostris legi in eclesia nolunt [44.]
pastorem uero nuperrim ettemporibus nostris in urbe
roma herma conscripsit sedente cathetra urbis romae aeclesiae pio eps
fratrer eius [45.] et ideo legi eum quide
oportet se puplicare uero in eclesia populo [46.] neque inter
profetas conpletum numero [47.] neque inter apostolos in fine
temporum potest. [48.] arsinoi autem seu ualentini. uel
mitiadis nihil in totum recipemus. [49.] qui etiam nouu
psalmorum librum marcioni conscripserunt una cum basilide assianom
catafry cum constitutorem...” - (Pages 106-113, “Theron in
Evidence of Tradition,”.)
RESTORED
OR CONJECTORED LATIN TEXT: “...Quibus [1.] tamen
interfuit et ita posuit. [2.] tertium euangelii librum
secundum Lucam. [3.] Lucas iste medicus [4.] post
ascensum Christi [5.] cum eum Paulus quasi itineris sui socium
[6.] secum adsumsisset nomine suo ex opinione conscripsit —
[7.] Dominum tamen nec
ipse uidit in carne — [8.] et idem prout assequi
potuit: [9.] ita et a nativitate Iohannis incepit dicere.
[10.] quarti euangeliorum Iohannis ex discipulis. [11.]
cohortantibus condiscipulis et episcopis suis dixit [12.]
Conieiunate mihi hodie triduum, [13.] et quid cuique fuerit
reuelatum alteratrum nobis enarremus. [14.] eadem nocte
reuelatum Andreae ex apostolis, ut recognoscentibus cunctis, Iohannes
suo nomine cuncta describeret. [15.] et ideo licet varia
singulis euangeliorum libris principia doceantur [16.] nihil
tamen differt credentium fidei, [17.] cum
uno ac principali spiritu declarata sint in omnibus omnia
[18.] de natiuitate, de passione, de resurrectione, de
conuersatione cum discipulis suis, [19.] et de gemino eius
aduentu, primum in humilitate despectus, quod fuit, secundum
potestate regali praeclarum, quod futurum est. [20.] quid ergo
mirum, si Iohannes tam constanter singula etiam in epistolis suis
proferat dicens in semetipso [21.] Quae uidimus oculis
nostris, et auribus audiuimus, et manus nostrae palpauerunt, haec
scripsimus uobis? [22.] Sic enim non solum uisorem, sed et
auditorem, sed et scriptorem omnium mirabilium Domini per ordinem
profitetur. [23.] Acta autem omnium apostolorum sub uno libro
scripta sunt. [24.] Lucas "optimo Theophilo"
comprehendit, quae sub
praesentia eius singula gerebantur, [25.] sicut et
remote passionem Petri evidenter declarat, [26.] sed et
profectionem Pauli ab urbe ad Spaniam proficiscentis. [27.]
Epistolae autem Pauli, quae, a quo loco, uel qua ex causa directae
sint, uolentibus intelligere ipsae declarant. [28.] primum
omnium Corinthiis schisma haeresis interdicens, [29.] deinceps
Galatis circumcisionem, [30.] Romanis autem ordine
scripturarum, sed et principium earum esse Christum intimans,
prolixius scripsit; [31.] de quibus singulis necesse est a
nobis disputari; [32.] cum ipse beatus Apostolus Paulus
sequens prodecessoris sui Iohannis ordinem, nonnisi nominatim septem
ecclesiis scribat ordine tali: [33.] ad Corinthios prima, ad
Ephesios secunda, ad Philippenses tertia, ad Colossenses quarta, ad
Galatas quinta, ad Thessalonicensibus sexta, ad Romanos septima.
[34.] uerum Corinthiis, et Thessalonicensibus licet pro
correptione iteretur, [35.] una tamen per omnem orbem terrae
ecclesia diffusa esse denoscitur. [36.] et Iohannes enim in
Apocalypsi licet septem ecclesiis scribat, tamen omnibus dicit. [37.]
uerum ad Philemonem unam, et ad Titum unam, et ad Timotheum duas pro
affectu et dilectione; [38.] in honore tamen ecclesiae
catholicae in ordinatione ecclesiasticae disciplinae
sanctificatae sunt. [39.] fertur etiam ad Laodicenses, alia ad
Alexandrinos, Pauli nomine fictae
ad haeresem Marcionis, [40.] et alia plura, quae in catholicam
ecclesiam recipi non potest; fel enim cum melle misceri non congruit.
[41.] Epistola san Iudae, et superscriptio Iohannis duas in
catholica habentur; [42.] et Sapientia ab amicis Salomonis in
honorem ipsius scripta. [43.] apocalypses etiam Iohannis, et
Petri, tantum recipimus, quam quidam ex nostris legi in ecclesia
nolunt. [44.] Pastorem uero nuperrime temporibus nostris in
Urbe Roma Hermas conscripsit, sedente cathedra Urbis Romae ecclesiae
Pio Episcopo fratre eius; [45.] et ideo legi eum quidem
oportet, se publicare uero in ecclesia populo, [46.] neque
inter Prophetas, completum numero, [47.] neque inter
apostolos, in finem temporum potest. [48.] Arsinoi autem, seu
Ualentini, uel Mitiadis nihil in totum recipimus. [49.] qui
etiam nouum Psalmorum librum Marcioni concripserunt una cum Basilide
Assianum Catafrygum constitutorem...” - (Pages 106-113, “Theron
in Evidence of Tradition,”.)
RESTORED
OR CONJECTORED LATIN TEXT: “...Quibus [1.] tamen
interfuit et ita posuit [2.] tertio evangelii librum secundo
lucan [3.] lucas iste medicus post ascensum XPi [4.]
cum eo paulus quasi ut juris studiosum [5.] secundum
adsumsisset numeni suo [6.] ex opinione conscripset dnm tamen
nec ipse [7.] vidit in carne et ide prout asequi potuit [8.]
ita et ad nativitate iohannis incipet dicere. [9.] quarti
evangeliorum iohannis ex decipolis. [10.] cohortantibus
condescipulis et eps suis [11.] dixit conieiunate mihi odie
triduo et quid [12.] cuique fuerit revelatum alterutrum [13.]
nobis ennarremus eadem nocte reve [14.] latum andreae ex
apostolis ut recognis [15.] centibus cuntis iohannis suo
nomine [16.] cuncta describeret et ideo licet varia sin [17.]
culis evangeliorum libris principia [18.] doceantur nihil
tamen differt creden [19.] tium fidei cum uno ac principali
spu de [20.] clarata sint in omnibus omnia de nativi [21.]
tate de passione de resurrectione [22.] de conversatione cum
decipulis suis [23.] ac de gemino eius adventu [24.]
primo in humilitate dispectus quod fo[25.] it secundum
potestate regali ... pre [26.] clarum quod foturum est quid
ergo [27.] mirum si iohannes tam constanter [28.]
sincula etia in epistulis suis proferam [29.] dicens in
semeipsu quae vidimus oculis [30.] nostris et auribus
audivimus et manus [31.] nostrae palpaverunt haec scripsimus
vobis [32.] sic enim non solum visurem sed et auditorem [33.]
sed et scriptore omnium mirabiliu dni per ordi [34.] nem
proftetur acta aute omniu apostolorum [35.] sub uno libro
scribta sunt lucas obtime theofi [36.] le comprindit quia sub
praesentia eius sincula [37.] gerebantur sicuti et semote
passione petri [38.] evidenter declarat sed et profectione
pauli ab ur [39.] be ad spania proficiscentis epistulae autem
[40.] pauli quae a quo loco vel qua ex causa directe [41.]
sint volentibus intellegere ipse declarant [42.] primu omnium
corintheis scysmae heresis in [43.] terdicens deinceps b
callaetis circumcisione [44.] romanis aute ordine scripturarum
sed et [45.] principium earum ... esse XPm intimans [46.]
prolexius scripsit de quibus sincolis neces [47.] se est ad
nobis disputari cum ipse beatus [48.] apostolus paulus sequens
prodecessoris sui [49.] iohannis ordine non nisi nominati
sempte [50.] ecclesiis scribat ordine tali a corenthios [51.]
prima ad efesius seconda ad philippinses ter [52.] tia ad
colosensis quarta ad calatas quin [53.] ta ad tensaolenecinsis
sexta ad romanos [54.] septima verum corintheis et thesaolecen
[55.] sibus licet pro correbtione iteretur una [56.]
tamen per omnem orbem terrae ecclesia [57.] deffusa esse
denoscitur et iohannis eni in a [58.] pocalebsy licet septe
eccleseis scribat [59.] tamen omnibus dicit veru ad filemonem
una [60.] et at titu una et ad tymotheu duas pro affec [61.]
to et dilectione in honore tamen eclesiae ca [62.] tholice in
ordinatione eclesiastice [63.] discepline scificate sunt
fertur etiam ad [64.] laudecenses alia ad alexandrinos pauli
no [65.] mine fincte ad heresem marcionis et alia plu [66.]
ra quae in catholicam eclesiam recepi non [67.] potest fel
enim cum melle misceri non con [68.] cruit epistola sane iude
et superscrictio [69.] iohannis duas in catholica habentur et
sapi [70.] entia ab amicis salomonis in honore ipsius [71.]
scripta apocalapse etiam iohanis et pe [72.] tri tantum
recipimus quam quidam ex nos [73.] tris legi in eclesia nolunt
pastorem vero [74.] nuperrim e temporibus nostris in urbe
[75.] roma herma conscripsit sedente cathe [76.] tra
urbis romae aecclesiae pio eps fratre [77.] eius et ideo legi
eum quide oportet se pu [78.] blicare vero in eclesia populo
neque inter [79.] profetas completum numero neque inter [80.]
apostolos in fine temporum potest [81.] arsinoi autem seu
valentini vel mitiadis [?] [82.] nihil in totum recipemus qui
etiam novu [83.] psalmorum librum marcioni conscripse [84.]
runt una cum basilide assianom catafry [85.] cum
constitutorem...” - (Pages 82-88. Henry M. Gwatkin, ed.,
Selections from Early Writers Illustrative of Church History to the
Time of Constantine London: MacMillan and co., 1937.)
MURATORIAN
FRAGMENT OR CANON (circa. 180 C.E.):
“...At [1.]
which nevertheless he was present, and so he placed [them in his
narrative]. {1}
[2.]
The third book of the Gospel is that according to Luke. [3.]
Luke, the well-known physician, after the ascension of Christ, [4-5.]
when Paul had taken with him as one zealous for the law, {2}
[6.]
composed it in his own name, according to [the general] belief. {3}
Yet he himself had not [7.]
seen the Lord in the flesh; and therefore, as he was able to
ascertain events, [8.]
so indeed he begins to tell the story from the birth of John. [9.]
The fourth of the Gospels is that of John, [one] of the disciples.
[10.]
To his fellow disciples and bishops, who had been urging him [to
write], [11.]
he said, 'Fast with me from today to three days, and what [12.]
will be revealed to each one [13.]
let us tell it to one another.' In the same night it was revealed
[14.]
to Andrew, [one] of the apostles, [15-16.]
that John should write down all things in his own name while all of
them should review it. And so, though various [17.]
elements {3a}
may be taught in the individual books of the Gospels, [18.]
nevertheless this makes no difference to the faith of believers,
since by the one sovereign {3b}
Spirit all things [20.]
have been declared in all [the Gospels]: concerning the [21.]
nativity, concerning the passion, concerning the resurrection, [22.]
concerning life with his disciples, [23.]
and concerning his twofold coming; [24.]
the first in lowliness when he was despised, which has taken place,
[25.]
the second glorious in royal power, [26.]
which is still in the future. What [27.]
marvel is it then, if John so consistently [28.]
mentions these particular points also in his Epistles, [29.]
saying about himself, 'What we have seen with our eyes [30.]
and heard with our ears and our hands [31.]
have handled, these things we have written to you? {4}
[32.]
For in this way he professes [himself] to be not only an eye-witness
and hearer, [33.]
but also a writer of all the marvelous deeds of the Lord, in their
order. [34.]
Moreover, the acts of all the apostles [35.]
were written in one book. For 'most excellent Theophilus' {5}
Luke compiled [36.]
the individual events that took place in his presence — [37.]
as he plainly shows by omitting the martyrdom of Peter [38.]
as well as the departure of Paul from the city [of Rome]
{5a} [39.]
when he journeyed to Spain. As for the Epistles of [40-1.]
Paul, they themselves make clear to those desiring to understand,
which ones [they are], from what place, or for what reason they were
sent. [42.]
First of all, to the Corinthians, prohibiting their heretical
schisms; [43.]
next, {6}
to the Galatians, against circumcision; [44-6.]
then to the Romans he wrote at length, explaining the order (or,
plan) of the Scriptures, and also that Christ is their principle (or,
main theme). {6a}
It is necessary [47.]
for us to discuss these one by one, since the blessed [48.]
apostle Paul himself, following the example of his predecessor
[49-50.]
John, writes by name to only seven churches in the following
sequence: To the Corinthians [51.]
first, to the Ephesians second, to the Philippians third, [52.]
to the Colossians fourth, to the Galatians fifth, [53.]
to the Thessalonians sixth, to the Romans [54-5.]
seventh. It is true that he writes once more to the Corinthians and
to the Thessalonians for the sake of admonition, [56-7.]
yet it is clearly recognizable that there is one Church spread
throughout the whole extent of the earth. For John also in the [58.]
Apocalypse, though he writes to seven churches, [59-60]
nevertheless speaks to all. [Paul also wrote] out of affection and
love one to Philemon, one to Titus, and two to Timothy; and these are
held sacred [62-3.]
in the esteem of the Church catholic for the regulation of
ecclesiastical discipline. There is current also [an epistle] to
[64.]
the Laodiceans, {6b}
[and] another to the Alexandrians, {6c}
[both] forged in Paul's [65.]
name to [further] the heresy of Marcion, and several others [66.]
which cannot be received into the catholic Church [67.]—
for it is not fitting that gall be mixed with honey. [68.]
Moreover, the epistle of Jude and two of the above-mentioned (or,
bearing the name of) John are counted (or, used) in the catholic
[Church]; {7}
and [the book of] Wisdom, [70.]
written by the friends {7a}
of Solomon in his honour. [71.]
We receive only the apocalypses of John and Peter, [72.]
{7b}
though some of us are not willing that the latter be read in church.
[73.]
But Hermas wrote the Shepherd [74.]
very recently, {7c}
in our times, in the city of Rome, [75.]
while bishop Pius, his brother, was occupying the [episcopal] chair
[76.]
of the church of the city of Rome. {7d}
[77.]
And therefore it ought indeed to be read; but [78.]
it cannot be read publicly to the people in church either among [79.]
the Prophets, whose number is complete, {8}
or among [80.]
the
Apostles, for it is after [their] time. [81.]
But we accept nothing whatever of Arsinous or Valentinus or
Miltiades, [82.]
who also composed [83.]
a new book of psalms for Marcion, [84-5.]
together with Basilides, the Asian founder of the Cataphrygians
{8a}...”
- (Metzger's English translation, amended text,
edited by Hans Lietzmann, Das Muratorische Fragment und die
Monarchianischen Prologue zu den Evangelien, Kleine Texte, i; Bonn,
1902; 2nd ed., Berlin, 1933. Appendix IV of the same book pp. 305-7.
The Canon of the New Testament Oxford: Clarendon Press, 1987.)
[FOOTNOTE
1]: The meaning may be that Mark arranged the material of his
Gospel in the order indicated by Peter, who was participant in the
events narrated.
[FOOTNOTE
2]: The reading of the Fragment, quasi ut uris studiosum, 'as so
to speak, one zealous for (or, learned in) the law,' has been
variously interpreted and/or emended. For example, Routh took iuris
as translating του δικαιου, i.e. Luke was studious of
righteousness; Buchanan replaced ut iuris with adiutorem,
'assistant'; Bartlet supposed that the translator read νοσου as
νομου (Luke was 'a student of disease'); Zahn replaced ut iuris
with itineris, thereby referring to Luke's readiness to accompany
Paul on his journeys; Lietzmann conjectured litteris, i.e. Luke was
well versed as an author. Harnack (Sitzungsberichte der königlich
Preussischen Akademie der Wissenschaften [1903], p. 213) and Ehrhardt
(op. cit.), who retain iuris studiosus of the Fragment, have pointed
out that in technical language of Roman law this could refer to an
assesor or legal expert who served on the staff of a Roman official.
Although this title was current prior to the time of Justinian's
Digest (published in 533) and so was available to the translator of
the Fragment, it is anybody's guess what Greek phrase it
represented—assuming, of course, that the Canon was drawn up
originally in Greek (unfortunately no help is provided in David
Magie, De Romanorum iuris publici sacrisque vocabulis sollemnibus in
Graecum sermonem conversis [Leipzig, 1905]).
It is significant that the Latin text of the Fragment appears to have been a source for Chromace of Aquileia, who in his commentary on Matthew (written between 398 and 407) refers to Luke as follows: Dominum in carne non vidit, sed quia eruditissimus legis erat quippe qui comes Pauli apostoli ... (See Joseph Lemarie, 'Saint Chromace d'Aquilee temoin du Canon de Muratori,' Revue des etudes augustiniennes, xxiv [1978], pp. 101-2).
It is significant that the Latin text of the Fragment appears to have been a source for Chromace of Aquileia, who in his commentary on Matthew (written between 398 and 407) refers to Luke as follows: Dominum in carne non vidit, sed quia eruditissimus legis erat quippe qui comes Pauli apostoli ... (See Joseph Lemarie, 'Saint Chromace d'Aquilee temoin du Canon de Muratori,' Revue des etudes augustiniennes, xxiv [1978], pp. 101-2).
[FOOTNOTE
3]: Here ex opinione is taken as the equivalent of εξ ακοης.
Others conjecture ex ordine, representing καθεξης ('orderly
sequence.' Luke i.3).
[FOOTNOTE
5a]: That is, the city of Rome. This lack of specificity is one
indication that the author was a Roman. —M.D.M.
[FOOTNOTE
6]: The letter 'b' in the Latin text before 'Galatians' may
belong to 'Corinthians' (προς Κορινθιους Β').
[FOOTNOTE
6b]: Tregelles
writes, “It appears impossible to suppose that the cento of phrases
from St. Paul’s genuine Epistles, often found in Latin MSS. under
the name of Epistola ad Laodicenses, is here intended. … the writer
seems to have intended the Epistle to the Ephesians, which Marcion
altered, and to which he gave this name, either as part of his
changes, or it may be from having obtained his copy of it from
Laodicea.” (p. 47) —M.D.M.
[FOOTNOTE
7]: It may be, as Zahn (Geschichte, ii, 66) and others have
supposed, that a negative has fallen out of the text here.
[FOOTNOTE
7a]: Tregelles suggests that the Latin translator of this
document mistook the Greek Philonos "Philo" for philon
"friends." Many in ancient times thought that the so-called
"Wisdom of Solomon" was really written by Philo of
Alexandria. —M.D.M.
[FOOTNOTE
7b]: The Apocalypse of Peter describes with some imaginative
detail the torments of hell and the blessings of heaven. It was read
with respect and used for admonition throughout the churches in early
times. —M.D.M.
[FOOTNOTE
7c]: The Shepherd of Hermas is another work widely read in early
times. It is a kind of moral allegory, like Bunyan's Pilgrim's
Progress, but more impressive in that it purports to convey a series
of divine revelations. —M.D.M.
[FOOTNOTE
8]: Perhaps the Fragmentist means that there are three major
Prophets and twelve minor Prophets.
[FOOTNOTE
8a]: The few words that follow this are unintelligible, and so
the fragment practically ends here. —M.D.M.
MURATORIAN
FRAGMENT OR CANON (circa. 180 C.E.): “...Those [I.]
things at which he was present he placed thus.{23} The third
book of the Gospel, that according to Luke, the well-known physician
Luke wrote in his own name{24} in order after the ascension of
Christ, and when Paul had associated him with himself{25} as
one studious of right.{26} Nor did he himself see the Lord in
the flesh; and he, according as he was able to accomplish it,
began{27} his narrative with the nativity of John. The fourth
Gospel is that of John, one of the disciples. When his
fellow-disciples and bishops entreated him, he said, "Fast ye
now with me for the space of three days, and let us recount to each
other whatever may be revealed to each of us." On the same night
it was revealed to Andrew, one of the apostles, that John should
narrate all things in his own name as they called them to mind.{28}
And hence, although different points{29} are taught us in the
several books of the Gospels, there is no difference as regards the
faith of believers, inasmuch as in all of them all things are related
under one imperial Spirit,{30} which concern the Lord's
nativity, His passion, His resurrection, His conversation with His
disciples, and His twofold advent,-the first in the humiliation of
rejection, which is now past, and the second in the glory of royal
power, which is yet in the future. What marvel is it, then, that John
brings forward these several things{31} so constantly in his
epistles also, saying in his own person, "What we have seen with
our eyes, and heard with our ears, and our hands have handled, that
have we written."{32} For thus he professes himself to be
not only the eye-witness, but also the hearer; and besides that, the
historian of all the wondrous facts concerning the Lord in their
order. [II.] Moreover, the Acts of all the Apostles are
comprised by Luke in one book, and addressed to the most excellent
Theophilus, because these different events took place when he was
present himself; and he shows this clearly-i.e., that the principle
on which he wrote was, to give only what fell under his own notice-by
the omission{33} of the passion of Peter, and also of the
journey of Paul, when he went from the city-Rome-to Spain. [III.]
As to the epistles{34} of Paul, again, to those who will
understand the matter, they indicate of themselves what they are, and
from what place or with what object they were directed. He wrote
first of all, and at considerable length, to the Corinthians, to
check the schism of heresy; and then to the Galatians, to forbid
circumcision; and then to the Romans on the rule of the Oid Testament
Scriptures, and also to show them that Christ is the first object{35}
in these;-which it is needful for us to discuss severally,{36}
as the blessed Apostle Paul, following the rule of his predecessor
John, writes to no more than seven churches by name, in this order:
the first to the Corinthians, the second to the Ephesians, the third
to the Philippians, the fourth to the Colossians, the fifth to the
Galatians, the sixth to the Thessalonians, the seventh to the Romans.
Moreover, though he writes twice to the Corinthians and Thessalonians
for their correction, it is yet shown-i.e., by this sevenfold
writing-that there is one Church spread abroad through the whole
world. And John too, indeed, in the Apocalypse, although he writes
only to seven churches, yet addresses all. He wrote, besides these,
one to Philemon, and one to Titus, and two to Timothy, in simple
personal affection and love indeed; but yet these are hallowed in the
esteem of the Catholic Church, and in the regulation of
ecclesiastical discipline. There are also in circulation one to the
Laodiceans, and another to the Alexandrians, forged under the name of
Paul, and addressed against the heresy of Marcion; and there are also
several others which cannot be received into the Catholic Church, for
it is not suitable for gall to be mingled with honey. [IV.]
The Epistle of Jude, indeed,{37} and two belonging to the
above-named John-or bearing the name of John-are reckoned among the
Catholic epistles. And the book of Wisdom, written by the friends of
Solomon in his honour. We receive also the Apocalypse of John and
that of Peter, though some amongst us will not have this latter read
in the Church. The Pastor, moreover, did Hermas write very recently
in our times in the city of Rome, while his brother bishop Plus sat
in the chair of the Church of Rome. And therefore it also ought to be
read; but it cannot be made public{38} in the Church to the
people, nor placed among the prophets, as their number is complete,
nor among the apostles to the end of time. Of the writings of
Arsinous, called also Valentinus, or of Miltiades, we receive nothing
at all. Those are rejected too who wrote the new Book of Psalms for
Marcion, together with Basilides and the founder of the Asian
Cataphrygians.{39}...” - (Roberts-Donaldson Translation:
Ante-Nicene Fathers, vol. 5, III. - Canon Muratorianus.{22} In
Muratori, V. C. Antiq. Ital. Med. oev., vol. iii. col. 854.)
[FOOTNOTE
22]: An acephalous fragment on the canon of the sacred
Scriptures,ascribed by some to Caius. This very important fragment
[vol. ii. pp. 4 and 56, this series] was discovered by Muiatori in
the Ambrosian Library at Milan, and published by him in his
Antiquitates Italicaein 1740. This manuscript belongs to the seventh
or eighth century. Muratori ascribed it to Caius, Bunsen to
Hegesippus; but there is no clue whatever to the authorship. From
internal evidence the writer of the fragment is believed to belong to
the latter half of the second century. The fragment has been much
discussed. For a full account of it, see Westcott's General Survey of
the History of the Canon of the New Testament, 2d ed. p. 184f., and
Tregelies' Canon Muratorianus; [also Routh, Rel., i. pp. 394-434].
[FOOTNOTE
23]: The text is, " quibus tamen interfuit et ita posuit."
Westcott omits the " et." Bunsen proposes" ipse non
intermit." The reference probably is to the statement of Papias
(Euseb., Histor. Eccles., iii. 39) as to Mark's Gospel being a
narrative not of what he himself witnessed, but of what he heard from
Peter.
[FOOTNOTE
24]: The text gives " numine suo ex opinione concriset,"
for which we read " nomine suo ex ordine conscripsit" with
Westcott.
26]:
The text gives " quasi ut juris studiosum," for which "
quasi et virtutis studiosum," = "as one devoted to virtue,"
has been proposed. Bunsen reads "itineris socium" = "as
his companion in the way."
[FOOTNOTE
32]: The text is, " semote passionem Petri," etc., for
which Westcott reads" semota." [A noteworthy statement.]
[FOOTNOTE
33]: Reading" epistolae" and " directae"
instead of " epistola" and " directe," and "
volentibus" for " voluntatibus."
[FOOTNOTE
35]: The text is, " de quibus singulis necesse est a nobis
disputari cum," etc. Bunsen reads," de quibus non necesse
est a nobis disputari cur" = "on which we need not discuss
the reason why."
[FOOTNOTE
37]: The text is " in catholica," which may be "in
the Catholic Church." Bunsen, Westcott, etc., read " in
catholicis."
MURATORIAN
FRAGMENT OR CANON (circa. 180 C.E.): “...But [1.] he was
present among them, and so he put [the facts down in his Gospel.]
[2.] The third book of the Gospel [is that] according to Luke.
[3.] Luke, "the" physician, [4.] after the
ascension of Christ, [5.] when Paul had taken him with him as
a companion of his traveling, [6.] [and after he had made] an
investigation, wrote in his own name — [7.] but neither did
he see the Lord in the flesh — [8.] and thus, as he was able
to investigate, [9.] so he also begins to tell the story
[starting] from the nativity of John. [10.] The fourth [book]
of the Gospels is that of John [one] of the disciples. [11.]
When his fellow-disciples and bishops urged [him], he said: [12.]
"Fast together with me today for three days [13.] and,
what shall be revealed to each, let us tell [it] to each other."
[14.] On that same night it was revealed to Andrew, [one] of
the Apostles, that, with all of them reviewing [it], John should
describe all things in his own name. [15.] And so, although
different beginnings might be taught in the separate books of the
Gospels, [16.] nevertheless it makes no difference to the
faith of believers, [17.] since all things in all [of them]
are declared by the one sovereign Spirit — [18.] concering
[His] nativity, concering [His] passion, concerning [His]
resurrection, concerning [His] walk with His disciples, [19.]
and concerning His double advent: the first in humility when He was
despised, which has been; the second in royal power, glorious, which
is to be. [20.] What marvel, therefore, if John so constantly
brings forward particular [matters] also in his Epistles, saying of
himself: [21.] "What we have seen with our eyes and have
heard with [our] ears and our hands have handled, these things we
have written to you." [22.] For thus he declares that he
was not only an eyewitness and hearer, but also a writer of all the
wonderful things of the Lord in order. [23.] The Acts of all
the Apostles, however, were written in one volume. [24.] Luke
described briefly "for" most excellent Theophilus
particular [things], which happened in his presence, [25.] as
he also evidently relates the death of Peter (?) [26.] and
also Paul's departure from the city as he was proceeding to Spain.
[27.] The Epistles of Paul themselves, however, show to those,
who wish to know, which [they are], from what place, and for what
cause they were sent. [28.] First of all he wrote to the
Corinthians, admonishing against schism of heresy; [29.]
thereupon to the Galatians [admonishing against] circumcision; [30.]
to the Romans, however, [he wrote] rather lengthily pointing out with
a series of Scripture quotations that Christ is their main theme also
(?). [31.] But it is necessary that we have a discussion
singly concerning these, [32] since the blessed Apostle Paul
himself, imitating the example of his predecessor, John, wrote to
seven churches only by name [and] in this order: [33.] The
first [Epistle] to the Corinthians, the second to the Ephesians, the
third to the Philippians, the fourth to the Colossians, the fifth to
the Galatians, the sixth to the Thessalonians, and the seventh to the
Romans. [34.] But, although he wrote twice to the Corinthians
and to the Thessalonians, for reproof (?), [35.] nevertheless
[it is evident that] one Church is made known to be diffused
throughout the whole globe of the earth. [36.] For John also,
though he wrote in the Apocalypse to seven churches, nevertheless he
speaks to them all. [37.] But he [wrote] one [letter] to
Philemon and one to Titus, but two to Timothy for the sake of
affection and love. [38.] In honor of the General Church,
however, they have been sanctified by an ordination of the
ecclesiastical discipline. [39.] There is extant also [an
epistle] to the Laodiceans, and another to the Alexandrians, forged
in the name of Paul according to the heresy of Marcion. [40.]
There are also many others which cannot be received in the General
Church, for gall cannot be mixed with honey. [41.] The Epistle
of Jude indeed and the two with the superscription "Of John,"
are accepted in the General [Church] — [42.] so also the
Wisdom of Solomon written by friends in his honor. [43.] We
accept only the Apocalypses of John and of Peter, although some of us
do not want it to be read in the Church. [44.] But Hermas
composed The Shepherd quite recently in our times in the city of
Rome, while his brother, Pius, the bishop, occupied the [episcopal]
seat of the city of Rome. [45.] And therefore, it should
indeed be read, but it cannot be published for the people in the
Church, [46.] neither among the Prophets, since their number
is complete, [47.] nor among the Apostles for it is after
their time (?). [48.] But we accept nothing at all of
Arsinoes, or Valentinus, or Metiades (?). [49.] Those also
[are rejected] who composed a new book of Psalms for Marcion together
with Basilides and the Cataphrygians of Asia (?)...” - (Pages
106-113, “Theron in Evidence of Tradition,”.)
MURATORIAN FRAGMENT OR CANON
(circa. 180 C.E.): “...At which however he was present and so
he has set it down. The third Gospel book, that according to Luke.
This physician Luke after Christ's ascension (resurrection?), since
Paul had taken him with him as an expert in the way (of the
teaching), composed it in his own name according to (his) thinking.
Yet neither did he himself see the Lord in the flesh; and therefore,
as he was able to ascertain it, so he begins to tell the story from
the birth of John. The fourth of the Gospels, that of John, (one) of
the disciples. When his fellow-disciples and bishops urged him, he
said: Fast with me from today for three days, and what will be
revealed to each one let us relate to one another. In the same night
it was revealed to Andrew, one of the apostles, that, whilst all were
to go over (it), John in his own name should write everything down.
And therefore, though various rudiments (or: tendencies?) are taught
in the several Gospel books, yet that matters nothing for the faith
of believers, since by the one and guiding (original?) Spirit
everything is declared in all: concerning the birth, concerning the
passion, concerning the resurrection, concerning the intercourse with
his disciples and concerning his two comings, the first despised in
lowliness, which has come to pass, the second glorious in kingly
power, which is yet to come. What wonder then if John, being thus
always true to himself, adduces particular points in his epistles
also, where he says of himself: What we have seen with our eyes and
have heard with our ears and our hands have handled, that have we
written to you. For so he confesses (himself) not merely an eye and
ear witness, but also a writer of all the marvels of the Lord in
order. But the acts of all apostles are written in one book. For the
'most excellent Theophilus' Luke summarizes the several things that
in his own presence have come to pass, as also by the omission of the
passion of Peter he makes quite clear, and equally by (the omission)
of the journey of Paul, who from the city (of Rome) proceeded to
Spain. The epistles, however, of Paul themselves make clear to those
who wish to know it which there are (i.e. from Paul), from what place
and for what cause they were written. First of all to the Corinthians
(to whom) he forbids the heresy of schism, then to the Galatians (to
whom he forbids) circumcision, and then to the Romans, (to whom) he
explains that Christ is the rule of the scriptures and moreover their
principle, he has written at considerable length. We must deal with
these severally, since the blessed apostle Paul himself, following
the rule of his predecessor John, writes by name only to seven
churches in the following order: to the Corinthians the first
(epistle), to the Ephesians the second, to the Philippians the third,
to the Colossians the fourth, to the Galatians the fifth, to the
Thessalonians the sixth, to the Romans the seventh. Although he wrote
to the Corinthians and to the Thessalonians once more for their
reproof, it is yet clearly recognizable that over the whole earth one
church is spread. For John also in the Revelation writes indeed to
seven churches, yet speaks to all. But to Philemon one, and to Titus
one, and to Timothy two, (written) out of goodwill and love, are yet
held sacred to the glory of the catholic Church for the ordering of
ecclesiastical discipline. There is current also (an epistle) to the
Laodiceans, another to the Alexandrians, forged in Paul's name for
the sect of Marcion, and several others, which cannot be received in
the catholic Church; for it will not do to mix gall with honey.
Further an epistle of Jude and two with the title (or: two of the
above mentioned) John are accepted in the catholic Church, and the
Wisdom written by friends of Solomon in his honour. Also of the
revelations we accept only those of John and Peter, which (latter)
some of our people do not want to have read in the Church. But Hermas
wrote the Shepherd quite lately in our time in the city of Rome, when
on the throne of the church of the city of Rome the bishop Pius, his
brother, was seated. And therefore it ought indeed to be read, but it
cannot be read publicly in the Church to the other people either
among the prophets, whose number is settled, or among the apostles to
the end of time. But we accept nothing whatever from Arsinous or
Valentinus and Miltiades(?), who have also composed a new psalm book
for Marcion, together with Basilides of Asia Minor, the founder of
the Cataphrygians...” - (Translated by Glenn Davis.)
MURATORIAN
FRAGMENT OR CANON (circa. 180 C.E.): “...At which never the
less he was present and so he placed it in his narrative. The third
book of the gospel is that according to Luke. Luke the well know
physician wrote it in his own name, according to the general belief
after the ascension of Christ when Paul had associated him with
himself as one zealous for correctness. One who took pains to find
out the facts. It is true that he had not seen the Lord in the flesh.
Yet having ascertained the facts he was able to being his narrative
with the nativity of John. The fourth book of the gospel is that of
John's, one of the disciples. In response to the exhortation of his
fellow disciples and bishops he said "Fast with me for three
days then let us tell each other whatever shall be reveled to each
one." The same night it was reveled to Andrew, who was one of
the apostles, that it was John who should relate in his own name what
they collectively remembered. Or that John was to relate in his own
name, they all acting as correctors. And so to the faith of believers
there is no discord even although different selections are given from
the facts in the individual books of the gospels. Because in all of
them under the one guiding spirit all the things relative to his
nativity, passion, resurrection, conversation with his disciples, and
his twofold advent, the first in humiliation rising form contempt
which took place and the second in the glory of kingly power which is
yet to come, have been declared. What marvel it is then if John
induces so consistently in his epistles these several things saying
in person "what we have seen with our eyes and heard with our
ears and our hands have handled, those things we have written."
For thus he professes to be not only an eye witness but also a hearer
and a narrator of all the wonderful things of the Lord in their
order. Moreover the acts of all the apostles are written in one book.
Luke so comprised them for the most excellent Theophilus because of
the individual events that took place in his presence. As he clearly
shows by omitting the passion of Peter. As well as the departure of
Paul, when Paul went from the city of Rome to Spain. Now, the
epistles of Paul, what they are and for what reason they were sent
they themselves make clear to him who will understand. First of all
he wrote at length to the Corinthians to prohibit the system of
heresy, then to the Galatians against circumcision. And to the Romans
on the order of scriptures intimating also that Christ is the chief
matter in them. Each of which is necessary for us to discuss seeing
that the blessed apostle Paul himself, following the example of his
predecessor John, writes to no more that seven churches by name, in
the following order: Corinthians, Ephesians, Philippians, Colossians,
Galatians, Thessalonians, and Romans. But he writes twice for the
sake of correction to the Corinthians and to the Thessalonians. That
there is one church defused throughout the whole earth is shown. by
this seven fold writing and John also in the Apocalypse. Even though
he writes the seven churches, he speaks to all. But he wrote out of
affection and love one to Philemon, one to Titus, two to Timothy and
these are held sacred in the honorable esteem of the church catholic,
in the regulation of Ecclesiastical discipline. There are adduced one
to the Laodiceans another to the Alexandrians, forged in the name of
Paul against the heresy of Marcion. And many others which can not be
received into the church catholic for it is not fitting that gall be
mixed with honey. Further an epistle of Jude and two bearing the name
of John are counted among the catholic epistles. And Wisdom written
by the friends of Solomon in his honor. We receive the Apocalypses of
John and Peter only. Some of us do not wish the Apocalypse of Peter
to be read in church. But Hermas wrote "the Shepherd" in
the city of Rome most recently in our times, when his brother bishop
Pious was occupying the chair in the church at Rome. And so indeed it
ought to be read but that it be made public to the people in the
church and placed among the prophets whose number is complete or
among the apostles is not possible to the end of time. Of Arsenus,
Valentinus, or Miltiadees we receive nothing at all. Those also who
wrote the "new book of Psalms," Marcion together with
Basilides, and the Asian Cataphrigians...” - (Translated by
Kenneth Johnson.)
MURATORIAN
FRAGMENT OR CANON (circa. 180 C.E.):
“...At which he [?
S. Mark] was present
and thus set them down. The third book of the Gospel is that
according to Luke. Luke, the physician, when, after the Ascension of
Christ, Paul had taken him to himself as one studious of right [or,
probably, as
travelling companion]
wrote in his own name what he had been told [or
in order], although
he had not himself seen the Lord in the flesh. He set down the events
as far as he could ascertain them, and began his sory with the birth
of John. The fourth gospel is that of John, one of the disciples. […]
When his fellow-disciples and bishops exhorted him he said, “Fast
with me for three days from to-day, and then let us relate to each
other whatever may be revealed to each of us.” On the same night it
was revealed to Andrew, one of the Apostles, that John should narrate
all things in his own name as they remembered them. […]
Moreover the Acts of all the Apostles are included in one book. Luke
addressed them to the most excellent Theophilus, because the several
events took place when he was present; and he makes this plain by the
omission of the passion of Peter and the journey of Paul when he left
Rome for Spain. For the Epistles of Paul […]
he wrote to not more than seven churches, in this order: the first to
the Corinthians, the second to the Ephesians, the third to the
Phillipians, the fourth to the Colossians, the fifth to the
Galatians, the sixth to the Thessalonians, the seventh to the Romans.
[…]
He wrote besides these one to Philemon, one to Titus, and two to
Timothy. These were written in personal affection; but they have been
hallowed by being held in honour by the Catholic Church for the
regulation of church displine. There are extant also a letter to the
Laodiceans and another to the Alexandrians, forged under Paul's name
to further the heresy of Marcion. And there are many others which
cannot be received into the Catholic Church. For it is not fiting for
gall to be mixed with honey. The Epistle of Jude indeed, and two
bearing the name of John, are accepted in the Catholic Church; also
Wisdom, written by the friends of Solomon in his honour. We receive
also the Apocalypse of John and {1}that
of Peter, which{1}
some of us refuse to have read in the Church. But the Shepeherd was
written very recently in our time by Hermas, in the city of Rome,
when his brother, Bishop Pius, was sitting in the Chair of the Church
of Rome. Therefore it ought also to be read; but it cannot be
publicly read in the Church to the people, either among the Prophets,
since their number is complete [?], or among the Apostles, to the end
of time...” - (Page
30-31, Section III, THE MURATORIAN CANON, Text in Westcott, Canon of
N.T., App. C., as quoted in “The Documents of the Christian
Church,” By Henry Bettenson, Chris Maunder Fourth Edtion 2011.)
[FOOTNOTE
1]: A probable emendation reads, “and one epsitle only of
Peter; a second is extant which,” etc.
[FOOTNOTE
2]: This is a partial translation, sections that are missing are
indicated by […]. There is also a section at the end not included.
