Muratorian fragment

Lodovico Antonio Muratori, discoverer of the Muratorian fragment

The Muratorian fragment is a copy of perhaps the oldest known list of the books of the New Testament. The fragment is a seventh-century Latin manuscript bound in an eighth or seventh century codex that came from the library of Columban's monastery at Bobbio, northern Italy. It contains internal cues which suggest that the original was written about 170 C.E. (possibly in Greek), although some have regarded it as later.

The fragment, of which the beginning is missing and which ends abruptly, is the remaining section of a list which its author reports as being accepted as canonical by the Christian churches of his time. It was discovered Father Ludovico Antonio Muratori (1672 – 1750), the most famous Italian historian of his generation, and published in 1740.

One of the most important documents to scholars interested in reconstructing the development of the New Testament canon, the document lists and describes most, but not all, of the current New Testament scriptures. It notably omits the Epistle to the Hebrews, and it accepts the Shepherd of Hermas and the Apocalypse of Peter, which were omitted by the later church.

Summary

The Muratorian fragment is of great importance for the history of the Biblical canon. Written in or near Rome itself in the late second century CE the document not a simple list of scriptures, but of a survey that supplies historical and other information regarding each book.

The beginning of the text is missing, and the existing document begins in the middle of its description of the Gospel of Mark, moving from there to the Gospels of Luke and John. It may be presumed that the writer included Matthew in the missing section at the beginning. The author spends some energy justifying John's unique view compared to the synoptic Gospels, emphasizing that he was both an eye-witness and a hear of Christ. He affirms the Acts of the Apostles as teh work of Luke, stressing the fact that Luke, though he did not know Jesus in the flesh, was an associate of Paul who included eye-witness descriptions of events.

Saint Paul's ppistles (including those to Philemon, Titus, and Timothy are also mentioned. The writer rejects Paul's supposed letters to the Laodiceans and Alexandrians as does later church tradition, specifying that these were "forged" in order to combat the heresy of Marcion. The epistle Jude and two epistles of John are included, although the author is not certain of those of John are truly written by the apostle.

The writer also accepts the Book of Revelation, noting that some churches, however, do not allow it to be read in church. He diverges from later canonical tradition by accepting the Apocalypse of Peter and the Shepherd of Hermas, two apocalypses that were not accepted into the final collection of the New Testament text. He notes however, that these two works, while generally acceptable, are not to be read at formal church services.

Besides the letters forged in Paul's name, the author specifically rejects a number of scriptures on the grounds that they were used by heretics.

Date and authorship

The Latin of the surviving copy of the Muratorian fragment is considered very poor, and there is disagreement among scholars as to the correct meaning of some of the sentences.

The original text is normally dated to about 170 or slightly later because its author refers to Pius I, bishop of Rome (142 - 157), as recently living. Some scholars, however, have also dated it as late as the fourth century. The Latin copy of the text is thought to have been made in the late eighth century.

A number of authors have been suggested as composing the original Greek work, including Papias, Hegesippus, Caius of Rome, Hippolytus of Rome, and Melito of Sardis.

The Text

Note: Chapter headings based on Vol V. of the Ante-Nicene Fathers, which attributes the work to Gaius of Rome.

Chapter one

…those things at which he (Mark) was present he placed thus.

The third book of the Gospel, that according to Luke, the well-known physician Luke wrote in his own name in order after the ascension of Christ, and when Paul had associated him with himself as one studious of right. Nor did he himself see the Lord in the flesh. And he, according as he was able to accomplish it, began his narrative with the nativity of John (the Baptist).

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.

And hence, although different points 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, 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 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.” 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.

Chapter two

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 (his) omission of the passion (death) of Peter, and also of the journey of Paul when he went from the city—Rome—to Spain.

Chapter three

As to the epistles 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 object in these—which it is needful for us to discuss severally, 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 (Paul) wrote, besides these, one to Philemon, and one to Titus, and two to Timothy, in simple personal affection and love indeed. 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.

Chapter four

The Epistle of Jude, indeed, 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 honor. We receive also the Apocalypse of John and that of Peter, though some among us will not have this latter read in the church. The Shepherd of Hermas 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 public 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.

References

ISBN links support NWE through referral fees

• Metzger, Bruce Manning. The Canon of the New Testament: Its Origin, Development, and Significance. Oxford [Oxfordshire]: Clarendon Press, 1987. ISBN 0198269544
• Hahneman, Geoffrey Mark. The Muratorian Fragment and the Development of the Canon. Oxford theological monographs. Oxford: Clarendon Press, 1992. ISBN 9780198263418
• McDonald, Lee Martin, and James A. Sanders. The Canon Debate. Peabody, Mass: Hendrickson Publishers, 2002. ISBN 9781565635173

External links

• Text of the Muratorian fragment.
• Muratorian fragment.
• The development of the canon of the New Testament
• C. E. Hill, “The Debate Over the Muratorian Fragment and the Development of the Canon”
• The Muratorian Fragment and the Development of the Canon, Geoffrey Mark Hahneman

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