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| VI.
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VI.1755
| 1755 From Eusebius,
Hist. Eccl., iii. 39.
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[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.1756
| 1756 [A certain
presbyter, of whom see Apost. Constitutions, vii. 46, where he is
said to have been ordained by St. John, the Evangelist.] |
Accordingly he mentions them frequently by name, and in his writings
gives their traditions. Our notice of these circumstances may not be
without its use. It may also be worth while to add to the statements of
Papias already given, other passages of his in which he relates some
miraculous deeds, stating that he acquired the knowledge of them from
tradition. The residence of the Apostle Philip with his daughters in
Hierapolis has been mentioned above. We must now point out how Papias,
who lived at the same time, relates that he had received a wonderful
narrative from the daughters of Philip. For he relates that a dead man
was raised to life in his day.1757
| 1757 “In his day” may mean “in the days of
Papias,” or “in the days of Philip.” As the narrative
came from the daughters of Philip, it is more likely that Philip’s
days are meant. | He also mentions another miracle relating to
Justus, surnamed Barsabas, how he swallowed a deadly poison, and received
no harm, on account of the grace of the Lord. The same person, moreover,
has set down other things as coming to him from unwritten tradition,
amongst these some strange parables and instructions of the Saviour, and
some other things of a more fabulous nature.1758
| 1758 [Again, note the reduplicated hearsay. Not
even Irenæus, much less Eusebius, should be accepted, otherwise than as
retailing vague reports.] | Amongst these he says that there
will be a millennium after the resurrection from the dead, when the
personal reign of Christ will be established on this earth. He moreover
hands down, in his own writing, other narratives given by the previously
mentioned Aristion of the Lord’s sayings, and the traditions of the
presbyter John. For
information on these points, we can merely refer our readers to the books
themselves; but now, to the extracts already made, we shall add, as being
a matter of primary importance, a tradition regarding Mark who wrote the
Gospel, which he [Papias] has given in the following words]: And the
presbyter said this. Mark having become the
interpreter of
Peter, wrote down accurately whatsoever he remembered. It was not,
however, in exact order that he related the sayings or deeds of Christ.
For he neither heard the Lord nor accompanied Him. But afterwards, as I
said, he accompanied Peter, who accommodated his instructions to the
necessities [of his hearers], but with no intention of giving a regular
narrative of the Lord’s sayings. Wherefore Mark made no mistake in
thus writing some things as he remembered them. For of one thing he took
especial care, not to omit anything he had heard, and not to put anything
fictitious into the statements. [This
is what is related by Papias regarding Mark; but with regard to Matthew
he has made the following statements]: Matthew put together the oracles
[of the Lord] in the Hebrew language, and each one interpreted them as
best he could. [The same person uses proofs from the First Epistle of
John, and from the Epistle of Peter in like manner. And he also gives
another story of a woman1759
who was accused of many sins before the Lord, which is to be found in the
Gospel according to the Hebrews.]E.C.F. INDEX & SEARCH
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