The Gospels in the Second Century / An Examination of the Critical Part of a Work Entitled 'Supernatural Religion'

by W. Sanday

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The reader will judge for himself what is the weight of the kind of evidence produced in this chapter. I give a chapter to it because the author of 'Supernatural Religion' has done the same. Doubtless it is not the sort of evidence that would bear pressing in a court of English law, but in a question of balanced probabilities it has I think a decided leaning to one side, and that the side opposed to the conclusions of 'Supernatural Religion.'

CHAPTER X.

MELITO—APOLLINARIS—ATHENAGORAS—THE EPISTLE OF VIENNE AND LYONS.

We pass on, still in a region of fragments—'waifs and strays' of the literature of the second century—and of partial and indirect (though on that account not necessarily less important) indications.

In Melito of Sardis (c. 176 A.D) it is interesting to notice the first appearance of a phrase that was destined later to occupy a conspicuous position. Writing to his friend Onesimus, who had frequently asked for selections from the Law and the Prophets bearing upon the Saviour, and generally for information respecting the number and order of 'the Old Books,' Melito says 'that he had gone to the East and reached the spot where the preaching had been delivered and the acts done, and that having learnt accurately the books of the Old Covenant (or Testament) he had sent a list of them'—which is subjoined [Endnote 244:1]. Melito uses the word which became established as the title used to distinguish the elder Scriptures from the younger—the Old Covenant or Testament ([Greek: hae palaia diathaekae]); and it is argued from this that he implies the existence of a 'definite New Testament, a written antitype to 'the Old' [Endnote 245:1] The inference however seems to be somewhat in excess of what can be legitimately drawn. By [Greek: palaia diathaekae] is meant rather the subject or contents of the books than the books themselves. It is the system of things, the dispensation accomplished 'in heavenly places,' to which the books belong, not the actual collected volume. The parallel of 2 Cor. iii. 14 ([Greek: epi tae anagnosei taes palaias diathaekaes]), which is ably pointed to in 'Supernatural Religion' [Endnote 245:2], is too close to allow the inference of a written New Testament. And yet, though the word has not actually acquired this meaning, it was in process of acquiring it, and had already gone some way to acquire it. The books were already there, and, as we see from Irenaeus, critical collections of them had already begun to be made. Within thirty years of the time when Melito is writing Tertullian uses the phrase Novum Testamentum precisely in our modern sense, intimating that it had then become the current designation [Endnote 245:3]. This being the case we cannot wonder that there should be a certain reflex hint of such a sense in the words of Melito.

The tract 'On Faith,' published in Syriac by Dr. Cureton and attributed to Melito, is not sufficiently authenticated to have value as evidence.

It should be noted that Melito's fragments contain nothing especially on the Gospels.

2.

Some time between 176-180 A.D. Claudius Apollinaris, Bishop of Hierapolis, addressed to the Emperor Marcus Aurelius an apology of which rather more than three lines have come down to us. A more important fragment however is assigned to this writer in the Paschal Chronicle, a work of the seventh century. Here it is said that 'Apollinaris, the most holy bishop of Hierapolis in Asia, who lived near the times of the Apostles, in his book about Easter, taught much the same, saying thus: "There are some who through ignorance wrangle about these matters, in a pardonable manner; for ignorance does not admit of blame but rather needs instruction. And they say that on the 14th the Lord ate the lamb with His disciples, and that on the great day of unleavened bread He himself suffered; and they relate that this is in their view the statement of Matthew. Whence their opinion is in conflict with the law, and according to them the Gospels are made to be at variance"' [Endnote 246:1]. This variance or disagreement in the Gospels evidently has reference to the apparent discrepancy between the Synoptics, especially St. Matthew and St. John, the former treating the Last Supper as the Paschal meal, the latter placing it before the Feast of the Passover and making the Crucifixion coincide with the slaughter of the Paschal lamb. Apollinaris would thus seem to recognise both the first and the fourth Gospels as authoritative.