Difference between revisions of "Papias" - New World Encyclopedia
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'''Papias''' (d. mid-second century) was one of the early literary figures of the [[Christianity|Christian]] church [[Canonization|canonized]] as a [[saint]], his ''Explanation of the Sayings of the Lord,'' in five books, is thought to have been a prime early authority in the [[exegesis]] of the sayings of Jesus, although today it is known only through fragments quoted by later writers. The few passages of Papias that have been preserved include sayings of Jesus that are not known from the Gospels, as well as a bizarre account concerning the fate of [[Judas Iscariot]]. | '''Papias''' (d. mid-second century) was one of the early literary figures of the [[Christianity|Christian]] church [[Canonization|canonized]] as a [[saint]], his ''Explanation of the Sayings of the Lord,'' in five books, is thought to have been a prime early authority in the [[exegesis]] of the sayings of Jesus, although today it is known only through fragments quoted by later writers. The few passages of Papias that have been preserved include sayings of Jesus that are not known from the Gospels, as well as a bizarre account concerning the fate of [[Judas Iscariot]]. | ||
| − | The bishop of Hierapolis, Phrygia (modern Turkey), Papias was highly regarded by many of the early Church Fathers. According to the second century Bishop [[Irenaeus of Lyons]], Papias was a hearer of [[John the Apostle]]. He was also said to be the companion of [[Polycarp]] of Smyrna, with whom he may have been martyred. Christian writers cited Papias’ interpretation of the Gospels though the early fourth century and beyond. However, the influential fourth century church historian [[Eusebius of Caesarea]], wrote that Papias had been affected by a false millenarian teaching and denigrated him as simple minded. It may be for this reason of Papias' writings were not preserved, although Jerome, Maximus the Confessor, and Photius continued to speak of him favorably. | + | The bishop of Hierapolis, Phrygia (modern Turkey), Papias was highly regarded by many of the early Church Fathers. According to the second century Bishop [[Irenaeus of Lyons]], Papias was a hearer of [[John the Apostle]]. He was also said to be the companion of [[Polycarp]] of Smyrna, with whom he may have been martyred. Christian writers cited Papias’ interpretation of the Gospels though the early fourth century and beyond. However, the influential fourth century church historian [[Eusebius of Caesarea]], wrote that Papias had been affected by a false millenarian teaching and denigrated him as simple minded. It may be for this reason of Papias' writings were not preserved, although [[Jerome]], [[Maximus the Confessor]], and [[Photius]] continued to speak of him favorably. |
As one of the earliest known Christian authors, Papias is considered one of the [[Apostolic Fathers]], writers believed to have known the [[Apostles]] personally. Even his few extant writings provide an important early account of the history of earliest Christianity, including the origins of the Gospels. | As one of the earliest known Christian authors, Papias is considered one of the [[Apostolic Fathers]], writers believed to have known the [[Apostles]] personally. Even his few extant writings provide an important early account of the history of earliest Christianity, including the origins of the Gospels. | ||
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==Biography== | ==Biography== | ||
{{Eastern Christianity}} | {{Eastern Christianity}} | ||
| + | ===Life=== | ||
Papias the bishop of [[Hierapolis]] in modern [[Pamukkale]], Turkey, about 22 km from [[Denizli|Laodicea]], also near Colossae, in the [[Lycus]] river valley. This location should not be confused with the [[Manbij|Hierapolis of Syria]]. | Papias the bishop of [[Hierapolis]] in modern [[Pamukkale]], Turkey, about 22 km from [[Denizli|Laodicea]], also near Colossae, in the [[Lycus]] river valley. This location should not be confused with the [[Manbij|Hierapolis of Syria]]. | ||
Accoring to [[Irenaeus]]' statement, Papias was "a hearer of John, and companion of [[Polycarp]], a man of old time." A later tradition holds that Papias was was John's disciple, to whom John dictated the fourth Gospel. He was also reportedly a companion of Polycarp of Smyrna, and is thought to have been martyred at the same time as Polycarp ''ca'' 155 C.E. Although this is unconfirmed, it seems likely that Papias must have flourished during the first quarter of the second century. | Accoring to [[Irenaeus]]' statement, Papias was "a hearer of John, and companion of [[Polycarp]], a man of old time." A later tradition holds that Papias was was John's disciple, to whom John dictated the fourth Gospel. He was also reportedly a companion of Polycarp of Smyrna, and is thought to have been martyred at the same time as Polycarp ''ca'' 155 C.E. Although this is unconfirmed, it seems likely that Papias must have flourished during the first quarter of the second century. | ||
| − | + | ===Writings=== | |
| + | |||
| + | Papias' ''Explanation of the Sayings of the Lord'' seems to have been not only an interpretation of Jesus words, but also a collection of his sayings, gleaned not only from the Gospels but also from first-hand and second-hand accounts from the apostles, disciples, and other "elders" whom he encountered. | ||
Papias himself describes how he gathered his information: | Papias himself describes how he gathered his information: | ||
| − | <blockquote> | + | <blockquote>...I formerly learned with care from the [[presbyter]]s (elders) and have carefully stored in memory, giving assurance of its truth. For I did not take pleasure as the many do in those who speak much, but in those who teach what is true, nor in those who relate foreign precepts, but in those who relate the precepts which were given by the Lord to the faith and came down from the Truth itself. And also if any follower of the [[presbyters]] happened to come, I would inquire for the sayings of the presbyters, what [[Saint Andrew|Andrew]] said, or what [[Saint Peter|Peter]] said, or what [[Saint Philip|Philip]] or what [[Saint Thomas|Thomas]] or [[James the Just|James]] or what [[John the Apostle|John]] or [[Saint Matthew|Matthew]] or any other of the Lord's [[disciple]]s, and for the things which other of the Lord's disciples, and for the things which [[Aristion]] and the [[John the Presbyter|Presbyter John]], the disciples of the Lord, were saying. For I considered that I should not get so much advantage from matter in books as from the voice which yet lives and remains.</blockquote> |
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| − | + | Papias thus reports he his information came largely from an unwritten, oral tradition of the presbyters, here meaning elders. A great deal of debate resulted from Papias' use of the term "presbyter," but which he seems to mean sometimes apostles, and sometimes elders who were hearers of the apostles. His work thus represents a kind of "sayings" or ''logia'' tradition that had been passed from [[Jesus]] to such of the [[apostle]]s and disciples, as well as sayings and stories from the apostles themselves independent of Jesus. Contemporary scholars such as [[Helmut Koester]] consider him to be the earliest surviving written witness of this tradition.<ref>''Ancient Christian Gospels'' (Harrisburg: Trinity Press, 1990), pp. 32f</ref> | |
| − | + | Papias' preserved writings also provide an early testimony concerning the origins of the [[Gospels]]. Papias explained that [[saint Mark|Mark]], the companion and Greek translator of [[Saint Peter]], wrote the earliest Gospel after having listened to Peter relate accounts of Jesus' life and teachings during their travels together. However, Papias admits that Mark, while writing nothing "fictitious," did not write of these events in their exact order, and that he wrote from memory of Peter's teachings, not notes. Matthew, says Papias, wrote in Hebrew, offering a different, though still sincere, interpretation of Jesus' life and teachings. The fragment preserved by [[Eusebius]] relative to this is as follows: | |
| − | <blockquote>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 afterward, as I said, he accompanied Peter | + | <blockquote>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 afterward, as I said, he accompanied Peter... 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... Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could.</blockquote> |
| − | + | Papias also related a number of traditions regarding Jesus' teaching concerning the Kingdom of God, characterizing it as a literal reign on earth in which fruit, grain, and animal life would be marvelously productive, and humans would enjoy delicious foods. Eusebius characterized these and probably other teachings as "some strange parables and teachings of the savior, and some other more mythical accounts." Regarding the latter we know that Papias related an account of Judas Iscariot's appearance before his death, in which he describes Judas in gruesome as grotesquely swollen, putrid-smelling, and possessing huge [[genitalia]]. Papias also reported a story about a certain disciple named Justus Barsabas, who drank poison but suffered no harm. He also related a tale via a daughter of [[Philip the Evangelist]] concerning the [[resurrection]] of a corpse (''Hist. Eccl.'' 3.39). | |
| − | + | Eusebius also states that Papias "reproduces a story about a woman falsely accused before the Lord of many sins." Although Eusebius did not elaborate, biblical scholar [[Joseph Barber Lightfoot|J. B. Lightfoot]] identified this with the ''[[Pericope Adulterae]]''—the story of the woman taken in adultery. Since the story does not appear in the earliest manuscripts of the Gospel of John, many scholars believe that the Pericope Adulterae must have been a later addition, and Papias seems like the most likely candidate as the person who reported it. However, critic Michael W. Holmes has pointed out that it is not certain "that Papias knew the story in precisely this form, inasmuch as it now appears that at least two independent stories about Jesus and a sinful woman circulated among Christians in the first two centuries of the church, so that the traditional form found in many New Testament manuscripts may well represent a conflation of two independent shorter, earlier versions of the incident."<ref>Holmes, ''The Apostolic Fathers'', p. 304.</ref> | |
| − | + | ===Legacy=== | |
| + | Papias was one of the earliest Christian writers. One of the [[Apostolic Fathers]], it seems that the vast majority of his writing was lost to history merely because he maintained was and overly literalistic view of the wonders predicting during Christ's millennial reign. Considering the important information provided by even the few fragments of his | ||
| + | Eusebius of Caesaria held Papias in low esteem, calling him "a man of small mental capacity" (''Hist. Eccl.'' 3.39.13) who took too literally the figurative language of apostolic traditions. However, many believe that Papias's millennialism may have represented an authentic trend in the to actual Christianity of the sub-apostolic age, especially in western Anatolia. | ||
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| − | |||
==Quotes== | ==Quotes== | ||
Revision as of 02:03, 4 December 2008
| Saint Papias | |
|---|---|
| Bishop of Hierapolis, Martyr, Apostolic Father | |
| Born | Before AD 70, |
| Died | c. AD 155 in Smyrna |
| Venerated in | Roman Catholic Church, Eastern Orthodox Church, Eastern Catholic Churches |
| Feast | 22 February |
| Controversy | May have taught a false doctrine concerning the millennium |
Papias (d. mid-second century) was one of the early literary figures of the Christian church canonized as a saint, his Explanation of the Sayings of the Lord, in five books, is thought to have been a prime early authority in the exegesis of the sayings of Jesus, although today it is known only through fragments quoted by later writers. The few passages of Papias that have been preserved include sayings of Jesus that are not known from the Gospels, as well as a bizarre account concerning the fate of Judas Iscariot.
The bishop of Hierapolis, Phrygia (modern Turkey), Papias was highly regarded by many of the early Church Fathers. According to the second century Bishop Irenaeus of Lyons, Papias was a hearer of John the Apostle. He was also said to be the companion of Polycarp of Smyrna, with whom he may have been martyred. Christian writers cited Papias’ interpretation of the Gospels though the early fourth century and beyond. However, the influential fourth century church historian Eusebius of Caesarea, wrote that Papias had been affected by a false millenarian teaching and denigrated him as simple minded. It may be for this reason of Papias' writings were not preserved, although Jerome, Maximus the Confessor, and Photius continued to speak of him favorably.
As one of the earliest known Christian authors, Papias is considered one of the Apostolic Fathers, writers believed to have known the Apostles personally. Even his few extant writings provide an important early account of the history of earliest Christianity, including the origins of the Gospels.
Biography
| Part of the series on Eastern Christianity | |
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History | |
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Traditions | |
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Liturgy and Worship | |
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Theology | |
Life
Papias the bishop of Hierapolis in modern Pamukkale, Turkey, about 22 km from Laodicea, also near Colossae, in the Lycus river valley. This location should not be confused with the Hierapolis of Syria.
Accoring to Irenaeus' statement, Papias was "a hearer of John, and companion of Polycarp, a man of old time." A later tradition holds that Papias was was John's disciple, to whom John dictated the fourth Gospel. He was also reportedly a companion of Polycarp of Smyrna, and is thought to have been martyred at the same time as Polycarp ca 155 C.E. Although this is unconfirmed, it seems likely that Papias must have flourished during the first quarter of the second century.
Writings
Papias' Explanation of the Sayings of the Lord seems to have been not only an interpretation of Jesus words, but also a collection of his sayings, gleaned not only from the Gospels but also from first-hand and second-hand accounts from the apostles, disciples, and other "elders" whom he encountered.
Papias himself describes how he gathered his information:
...I formerly learned with care from the presbyters (elders) and have carefully stored in memory, giving assurance of its truth. For I did not take pleasure as the many do in those who speak much, but in those who teach what is true, nor in those who relate foreign precepts, but in those who relate the precepts which were given by the Lord to the faith and came down from the Truth itself. And also if any follower of the presbyters happened to come, I would inquire for the sayings of the presbyters, what Andrew said, or what Peter said, or what Philip or what Thomas or James or what John or Matthew or any other of the Lord's disciples, and for the things which other of the Lord's disciples, and for the things which Aristion and the Presbyter John, the disciples of the Lord, were saying. For I considered that I should not get so much advantage from matter in books as from the voice which yet lives and remains.
Papias thus reports he his information came largely from an unwritten, oral tradition of the presbyters, here meaning elders. A great deal of debate resulted from Papias' use of the term "presbyter," but which he seems to mean sometimes apostles, and sometimes elders who were hearers of the apostles. His work thus represents a kind of "sayings" or logia tradition that had been passed from Jesus to such of the apostles and disciples, as well as sayings and stories from the apostles themselves independent of Jesus. Contemporary scholars such as Helmut Koester consider him to be the earliest surviving written witness of this tradition.[1]
Papias' preserved writings also provide an early testimony concerning the origins of the Gospels. Papias explained that Mark, the companion and Greek translator of Saint Peter, wrote the earliest Gospel after having listened to Peter relate accounts of Jesus' life and teachings during their travels together. However, Papias admits that Mark, while writing nothing "fictitious," did not write of these events in their exact order, and that he wrote from memory of Peter's teachings, not notes. Matthew, says Papias, wrote in Hebrew, offering a different, though still sincere, interpretation of Jesus' life and teachings. The fragment preserved by Eusebius relative to this is as follows:
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 afterward, as I said, he accompanied Peter... 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... Matthew put together the oracles [of the Lord] in the Hebrew language, and each one interpreted them as best he could.
Papias also related a number of traditions regarding Jesus' teaching concerning the Kingdom of God, characterizing it as a literal reign on earth in which fruit, grain, and animal life would be marvelously productive, and humans would enjoy delicious foods. Eusebius characterized these and probably other teachings as "some strange parables and teachings of the savior, and some other more mythical accounts." Regarding the latter we know that Papias related an account of Judas Iscariot's appearance before his death, in which he describes Judas in gruesome as grotesquely swollen, putrid-smelling, and possessing huge genitalia. Papias also reported a story about a certain disciple named Justus Barsabas, who drank poison but suffered no harm. He also related a tale via a daughter of Philip the Evangelist concerning the resurrection of a corpse (Hist. Eccl. 3.39).
Eusebius also states that Papias "reproduces a story about a woman falsely accused before the Lord of many sins." Although Eusebius did not elaborate, biblical scholar J. B. Lightfoot identified this with the Pericope Adulterae—the story of the woman taken in adultery. Since the story does not appear in the earliest manuscripts of the Gospel of John, many scholars believe that the Pericope Adulterae must have been a later addition, and Papias seems like the most likely candidate as the person who reported it. However, critic Michael W. Holmes has pointed out that it is not certain "that Papias knew the story in precisely this form, inasmuch as it now appears that at least two independent stories about Jesus and a sinful woman circulated among Christians in the first two centuries of the church, so that the traditional form found in many New Testament manuscripts may well represent a conflation of two independent shorter, earlier versions of the incident."[2]
Legacy
Papias was one of the earliest Christian writers. One of the Apostolic Fathers, it seems that the vast majority of his writing was lost to history merely because he maintained was and overly literalistic view of the wonders predicting during Christ's millennial reign. Considering the important information provided by even the few fragments of his Eusebius of Caesaria held Papias in low esteem, calling him "a man of small mental capacity" (Hist. Eccl. 3.39.13) who took too literally the figurative language of apostolic traditions. However, many believe that Papias's millennialism may have represented an authentic trend in the to actual Christianity of the sub-apostolic age, especially in western Anatolia.
Quotes
a grain of wheat shall produce ten thousand heads, and every head shall have ten thousand grains, and every grain ten pounds of fine flour, bright and clean, and the other fruits, seeds and the grass shall produce in similar proportions, and all the animals, using these fruits which are products of the soil, shall become in their turn peaceable and harmonious, obedient to man in all subjection." (Preserved in Irenaeus’ Against All Heresies, 5:33:3-4)
"Judas walked about in this world a terrible example of impiety; his flesh swollen to such an extent that, where a waggon can pass with ease, he was not able to pass, no, not even the mass of his head merely. They say that his eyelids swelled to such an extent that he could not see the light at all, while as for his eyes they were not visible even by a physician looking through an instrument, so far had they sunk from the surface. His genital was larger and presented a more repugnant sight than has ever been seen; and through it there seeped from every part of the body a procession of pus and worms to his shame, even as he relieved himself."' )Apollinarius of Laodicea.)
Papias in the fourth book of his Dominical Expositions mentioned viands among the sources of delights in the resurrection. 2 And Irenaeus of Lyons says the same thing in his fifth book against heresies, and produces in support of his statement the aforesaid Papias. (preserved by Maximus the Confessor) Papias, the bishop and martyr of Hierapolis, nor Irenaeus, the holy bishop of Lyons, when they say that the kingdom of heaven will consist in enjoyment of certain material foods. (Photius)
Preserved in Codex Vaticanus Alexandrinus 14) 1 Here beginneth the argument to the Gospel according to John. 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 (exegetical?) books; 2 but he wrote down the Gospel at the dictation of John, correctly.
Notes
ReferencesISBN links support NWE through referral fees
- Eusebius of Caesarea, 1959. The Ecclesiastical History translated by Kirsopp Lake, (Harvard: Loeb Classical Library)
- (James A. Kleis), 1948. The Didache: The Epistle of Barnabas, The Epistles and the Martyrdom of St. Polycarp, The Fragments of Papias, The Epistle to Diognetus (in series "Ancient Christian Writers"; reprinted)
- Bart D. Ehrman, The Apostolic Fathers : Volume II. Epistle of Barnabas. Papias and Quadratus. Epistle to Diognetus. The Shepherd of Hermas (Loeb Classical Library, reprinted)
- Hill, CE, (2006), Papias of Hierapolis, The Expository Times; Vol. 117, No. 8; p.309-315 DOI:10.1177/0014524606065065
External links
- Early Christian Writings: Fragments of Papias
- Patristics In English Project: Fragments of Papias
- Catholic Encyclopedia: St. Papias, including an explanation of why logia is not to be rendered "sayings" that might not stand today.
- Hieropolis/Pamukkale
- Paul N. Tobin, "The Apostolic Succession: Polycarp and Clement": A skeptical assessment finds inconsistencies in Irenaeus' interpretation of Papias' apostolic connection, as reported in this article.
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