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| Canon Muratorianus.
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III.—Canon Muratorianus.4977
| 4977
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 Muratori in the Ambrosian
Library at Milan, and published by him in his Antiquitates
Italicæ in 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. 184 ff., and Tregelles’ Canon Muratorianus;
[also Routh, Rel., i. pp. 394–434]. |
(In Muratori, V. C. Antiq. Ital. Med.
æv., vol. iii. col. 854.)
I.…those things at which he was present he
placed thus.4978
| 4978
The text is, “quibus tamen interfuit et ita posuit.”
Westcott omits the “et.” Bunsen proposes
“ipse noninterfuit.” 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. | The
third book of the Gospel, that according to Luke, the well-known
physician Luke wrote in his own name4979
| 4979
The text gives “numine suo ex opinione concriset,” for
which we read “nomine suo ex ordine conscripsit” with
Westcott. | in order after the ascension of
Christ, and when Paul had associated him with himself4980
| 4980
Reading “secum” for “secundum.” | as one studious of right.4981
| 4981
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.” | Nor did
he himself see the Lord in the flesh; and he, according as he was able
to accomplish it, began4982
| 4982
“Incepit” for “incipet.” | 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.4983
| 4983
Or as they revised them, recognoscentibus. | And hence, although different
points4984
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,4985
| 4985
Principali, leading. [Note this theory of
inspiration.] | 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
things4986
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.”4987
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.
2. 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 omission4988
| 4988
The text is, “semote passionem Petri,” etc., for which
Westcott reads “semotâ.” [A noteworthy
statement.] | of the passion of Peter, and also
of the journey of Paul, when he went from the city—Rome—to
Spain.
3. As to the epistles4989
| 4989 Reading
“epistolæ” and “directæ” instead of
“epistola” and “directe,” and
“volentibus” for “voluntatibus.” | 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 Old
Testament Scriptures, and also to show them that Christ is the
first object4990
in
these;—which it is needful for us to discuss severally,4991
| 4991 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.” | 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.
4. The Epistle of Jude, indeed,4992
and two
belonging to the above-named John—or bearing the name of
John—are reckoned among the Catholic epistles.4993
| 4993
The text is “in catholica,” which may be “in the
Catholic Church.” Bunsen, Westcott, etc., read “in
catholicis.” | 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
Pius sat in the chair of the Church of Rome. And therefore it
also ought to be read; but it cannot be made public4994
| 4994
Reading “sed publicari” for “se
publicare.” [Vol. ii. p. 3.] | 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.4995
| 4995
[For remarks of my own on the Muratorian Canon, see vol.
ii. p. 56, this series.] | E.C.F. INDEX & SEARCH
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