Note 189 — Chapter III

Footnote 189:

(return)

διδαχη κυριον δια των ιβ' αποστολων (Did. inscr.) is the most accurate expression (similarly 2 Pet. III. 2). Instead of this might be said simply 'ο κυριος (Hegesipp.). Hegesippus (Euseb. H. E. IV. 22. 3; See also Steph. Gob.) comprehends the ultimate authorities under the formula: 'ως 'ο νομος κηρυσσει και 'οι προφηται και 'ο κυριος, just as even Pseudo Clem de Virg. I. 2: "Sicut ex lege ac prophetis et a domino nostro Jesu Christo didicimus." Polycarp (6.3) says: καθως αυτος ενετειλατο και 'οι ευαγγελισαμενοι 'ημας αποστολοι και 'οι προφηται 'οι προκηρυξαντες την ελευσιν του κυριου 'ημων. In the second Epistle of Clement (14. 2) we read: τα βιβλια (O.T.) και 'οι αποστολοι, το ευαγγελιον may also stand for 'ο κυριος; (Ignat., Didache. 2 Clem. etc.). The Gospel, so far as it is described, is quoted as τα απομνημονευματα τ. αποστολων (Justin, Tatian), or on the other hand, as 'αι κυριακαι γραφαι, (Dionys. Cor. in Euseb. H. E. IV. 23. 12: at a later period in Tertull. and Clem. Alex.). The words of the Lord, in the same way as the words of God, are called simply τα λογια (κυριακα). The declaration of Serapion at the beginning of the third century (Euseb., H. E. VI. 12. 3): 'ημεις και Πετρον και τους αλλους αποστολους αποδεχομεθα 'ως Χριστον, is an innovation in so far as it puts the words of the Apostles fixed in writing and as distinct from the words of the Lord, on a level with the latter. That is, while differentiating the one from the other, Serapion ascribes to the words of the apostles and those of the Lord equal authority. But the development which led to this position, had already begun in the first century. At a very early period there were read in the communities, beside the Old Testament, Gospels, that is collections of words of the Lord, which at the same time contained the main facts of the history of Jesus. Such notes were a necessity (Luke 1.4; 'ινα επιγνως περι 'ων κατηχηθης λογων την ασφαλειαν), and though still indefinite and in many ways unlike, they formed the germ for the genesis of the New Testament. (See Weiss, Lehrb. d. Einleit in d. N. T. p. 21 ff.). Further there were read Epistles and Manifestoes by apostles, prophets and teachers, but, above all, Epistles of Paul. The Gospels at first stood in no connection with these Epistles, however high they might be prized. But there did exist a connection between the Gospels and the απ' αρχης αυτοπταις και 'υπηρεταις του λογου, so far as these mediated the tradition of the Evangelic material, and on their testimony rests the Kerygma of the Church about the Lord as the Teacher, the crucified and risen One. Here lies the germ for the genesis of a canon which will comprehend the Lord and the Apostles, and will also draw in the Pauline Epistles. Finally, Apocalypses were read as Holy Scriptures.