Introduction to the Muratorian Fragment (Full Script)

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Introduction to the Muratorian Fragment

Post-Apostolic Church

The Muratorian Fragment was written in Rome around AD 170.

It is called Muratorian because it was discovered in Milan, Italy by Ludovico Antonio Muratori in the 1730s.  It is called a fragment because it is a portion (only 85 lines) of a larger work.

The Fragment gives a list of the books or letters that were accepted by the church in Rome.  It is the oldest list of New Testament books that helped Christians establish their canon, which means the list of officially accepted Scriptures.

As for the New Testament, it lists the 4 gospels, Acts, the 13 letters of Paul, 2 of John’s letters, Jude, and Revelation.  It does not mention Hebrews, James, any letters of Peter, or a third letter of John.

It also lists the book of Wisdom, implying that it was received by all, stating that it was written by the friends of Solomon in his honor.  The book of Wisdom is not found in Protestant Bibles but is found in Catholic and Orthodox Bibles.  It was translated and placed in the apocrypha of the original King James Version.

As for disputed books, it lists the Apocalypse of Peter and the Shepherd of Hermas and explains that some Christians did not allow these to be read in church.

As for rejected books, it mentions the letter to the Laodiceans and the letter to the Alexandrians.  It states that these were forged in Paul's name by the heretical followers of Marcion, whose teachings were semi-Gnostic.  It also lists other heretics by name, saying none of their works were accepted.  These include Valentinus and Basilides, both of whom were Gnostics.

I encourage you to download the PDF from the link in the description.  The Muratorian Fragment is only one page.  It is a fascinating window into second century Christianity and how the Christians viewed Scripture.

Tatian (and the Diatessaron) (Full Script)

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Tatian

Post-Apostolic Church

Tatian lived in Rome and wrote around AD 170.

He was born in Assyria but was converted while living in Rome.  He was a student of Justin Martyr.

After Justin's martyrdom, Tatian began to sway towards aestheticism, that is, the teaching that various practices--practices not taught in the Scriptures--made a person more righteous.  Irenaeus wrote that Tatian began his own sect of Christianity called the Encratites (Irenaeus.  AD 180.  ANF, vol 1, page 383.).  From the writings of later Pre-Nicene Christians, it appears that this group maintained the major points of theology and doctrines of the New Testament but added to it their aesthetic practices.  For example, Irenaeus wrote that they required celibacy and vegetarianism for all (ibid).  Origen wrote that they did not acknowledge Paul's letters as Scripture (Origen.  AD 247.  ANF, vol 4, page 572.).  Tatian was expelled by the church in Rome, moved to Syria, and became a missionary there.

About Tatian's aetheticism, Hippolytus wrote,

Although Tatian was himself a disciple of Justin the Martyr, he did not entertain similar opinions with his master....  Similarly with Marcion, he stated that marriage is destruction.  (Hippolytus.  AD 225.  ANF, vol 5, page 112.)

Jerome wrote about Tatian's aestheticism,

Tatian, the chief of the Encratites, endeavored to build his heresy, asserting that wine is not to be drunk, since it was commanded in the law that the Nazarites were not to drink wine.  (Jerome.  AD 400.  ANF, vol 2, page 83.)

Although Tatian's life has somewhat of a sad conclusion, Tatian will always be remembered for compiling the Diatessaron.  The name, Diatessaron, means "out of four."  Tatian combined the four gospels into this one work.  It was probably originally written in his native language of Aramaic.  He did this with incredible accuracy and did not add anything of his own to the gospels.  In fact, Tatian only omitted about 56 verses from the four gospels and most of these were genealogies.  It is in chronological order to the best of Tatian's knowledge.

The Diatessaron was used for the reading of the gospels by Aramaic-speaking Christians in Syria.  This was their Scripture of the gospels until the early fifth century.  Thus it makes sense that when the Diatessaron quotes from the Old Testament, its quotations follow the readings of the Peshitta, which a second-century translation of the Old and New Testaments into Aramaic.  Around AD 423, Theodoret, bishop of Cyrrhus, Syria, began a movement in order to destroy all copies of the Diatessaron because he believed Tatian purposely removed the genealogies to imply that Jesus was not a descendant of David.  Because he destroyed so many copies, it eventually became very scarce and developed a reputation for being heretical.  In Western Christianity around the same time, as the church began using the Vulgate, the Latin translation of the Scriptures, the Diatessaron lost popularity.

But the Diatessaron survived and its value was again recognized.  In the 11th century, it was translated into Arabic and later into Persian.  Also, Tatian included the last 12 verses of Mark.  This shows that from such an early date as AD 170, these verses were recognized as being written by Mark.  The Diatessaron is also an early witness that there are only four true gospels.  Less than 20 years after Tatian, Irenaeus wrote that the church only accepted four gospels.  Today, the Diatessaron has become invaluable, showing how the gospels, as we have them today, do not differ from the second century.

A Reading of the Martyrdom of Justin (Full Script)

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A Modern Reading of the Martyrdom of Justin

Post-Apostolic Church

This is a reading of the Martyrdom of Justin.  Please see more information in the video's description.  If you haven't already, see the video about Justin Martyr.  If you would like to download a copy of the original translation of the Martyrdom of Justin, there is a link in the description.

INTRO

In the time of the lawless supporters of idolatry, wicked laws were passed against the godly Christians in town and country, to force them to offer drink offerings to vain idols.  Accordingly, when these holy men were apprehended, they were brought before the prefect of Rome, Rusticus* by name.  When they had been brought before his judgment seat....

(* Full name: Junius Rusticus)

QUESTIONING JUSTIN

He said to Justin, "Obey the gods at once, and submit to the kings."

Justin said, “Obedience to the commandments of our Savior Jesus Christ is not worthy of blame nor condemnation."

Rusticus the prefect said, “What kind of doctrines do you acknowledge?"

Justin said, “I have endeavored to learn all doctrines.  But I have yielded at last in the true doctrines, namely, those of the Christians, even though they do not please those who hold false opinions."

Rusticus the prefect said, “Are those the doctrines that please you, you utterly wretched man?"

Justin said, “Yes, since I adhere to them with right belief."

Rusticus the prefect said, “What is the belief?"

Justin said, “According this belief, we worship the God of the Christians, whom we reckon to be one from the beginning, the maker and fashioner of the whole creation, visible and invisible; and also the Lord Jesus Christ, the Son of God, who was preached beforehand by the prophets that He was about to be present with the race of men.  He is the herald of salvation and teacher of good disciples.  [2.9] Being a man myself, I think that what I can say is insignificant in comparison with His boundless divine nature.  He acknowledged a certain prophetic power, since it was prophesied about Him that He is the Son of God.  For I know that in old times the prophets foretold His appearance among men."

Rusticus the prefect said, “Where do you assemble?"

Justin said, “Where each one chooses and can.  For do you fancy that we all meet in the very same place?  This is not so, because the God of the Christians is not limited by place.  But being invisible, He fills heaven and earth.  Everywhere, He is worshipped and glorified by the faithful."

Rusticus the prefect said, “Tell me where you assemble, or into what place do you gather your followers?"

Justin said, “I live above one named Martinus, at the Timiotinian Bath.  During the whole time I have lived in Rome (and I am now living in Rome for the second time) I am unaware of any other meeting than his.  If any one wanted to come to me, I shared with him the doctrines of truth."

Rusticus said, “Are you not a Christian, then?"

Justin said, “Yes, I am a Christian."

QUESTIONING JUSTIN'S FRIENDS

Then said the prefect Rusticus to Chariton, “Tell me further, Chariton, are you also a Christian?"

Chariton said, “I am a Christian by the command of God."

Rusticus the prefect asked the woman Charito, “What say you, Charito?"

Charito said, “I am a Christian by the grace of God."

Rusticus said to Euelpistus, “And what are you?"

Euelpistus, who was a servant of Caesar, answered, “I too am a Christian, having been freed by Christ.  By the grace of Christ I partake of the same hope."

Rusticus the prefect said to Hierax, “And you, are you a Christian?"

Hierax said, “Yes, I am a Christian, for I revere and worship the same God."

Rusticus the prefect said, “Did Justin make you Christians?"

Hierax said, “I was a Christian, and will be a Christian."

Paeon stood up and said, “I am a Christian too."

Rusticus the prefect said, “Who taught you?"

Paeon said, “From our parents we received this good confession."

Euelpistus said, “I willingly heard the words of Justin.  But from my parents also I learned to be a Christian."

Rusticus the prefect said, “Where are your parents?"

Euelpistus said, “In Cappadocia."

Rusticus says to Hierax, “Where are your parents?"

He answered, and said, “Christ is our true father, and faith in Him is our mother.  My earthly parents died.  When I was driven from Iconium in Phrygia, I came here."

Rusticus the prefect said to Liberianus, “And what say you?  Are you a Christian, and unwilling to worship [the gods]?"

Liberianus said, “I too am a Christian, for I worship and revere the only true God."

QUESTIONING THE GROUP

The prefect said to Justin, “Listen, you who are called ‘learned’ and think that you know true doctrines.  If you are scourged and beheaded, do you believe you will ascend into heaven?"

Justin said, “I hope that, if I endure these things, I shall have His gifts.  For I know that, within all who have lived this way, the divine favor waits until the completion of the whole world.”

Rusticus the prefect said, “Then do you assume that you will ascend into heaven to receive some reward?"

Justin said, “I do not assume it, but I know and am fully persuaded of it."

Rusticus the prefect said, “Then let us now come to the pressing matter at hand.  Having come together, offer sacrifice with one accord to the gods."

Justin said, “No right-thinking person falls away from piety to impiety."

Rusticus the prefect said, “Unless you all obey, you all shall be mercilessly punished."

Justin said, “We can be saved through prayer on account of our Lord Jesus Christ, even when we have been punished, because this shall be to us salvation and confidence compared to the more fearful and universal judgment seat of our Lord and Savior."

Then the other martyrs also said: “Do what you will, for we are Christians, and do not sacrifice to idols."

Rusticus the prefect pronounced sentence, saying, “Let those be scourged who have refused to sacrifice to the gods and to yield to the command of the emperor.  Let them be led away to suffer the punishment of decapitation, according to the laws."

Having glorified God, the holy martyrs went forth to the assigned place and were beheaded.  They perfected their testimony in the confession of the Savior.  Some of the faithful secretly removed their bodies and laid them in a suitable place, the grace of our Lord Jesus Christ having worked along with them.  To Him be glory forever and ever.  Amen.

Justin Martyr (Full Script)

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Justin Martyr

Post-Apostolic Church

Justin wrote in Rome around AD 160.  He is commonly called Justin Martyr because he was famously martyred in AD 165.

Tatian was one of Justin’s students.

Justin Martyr was born around AD 115 to pagan parents in Flavia Neapolis, Samaria, which is present-day Nablus, West Bank.  On a personal pilgrimage to find truth, he became involved with four different philosophies (including those of Socrates and Plato, as well as Stoicism).  One day he secluded himself on the beach near Ostia, Italy at his favorite meditation spot. While he contemplated philosophies and his own journey to find truth, he met a humble, elderly man who told him about God and Jesus Christ.  After this conversation, he looked deeper into Christianity and at last found the truth.

His writings were mainly about what Christians believe.  Justin wrote a number of works that we have today, most of which he wrote to Emperor Marcus Aurelius or to Roman Jews.

In AD 165, Justin and five companions were arrested for their faith.  They appeared before the local prefect, Junius Rusticus, who was also a teacher of Marcus Aurelius, where they gave a good confession.

I have endeavored to learn all doctrines.  But I have fully accepted at last the true doctrines, those of the Christians, even though they do not please those who believe false opinions.  (Martyrdom of Justin.  AD 165.  ANF, vol 1, page 305.)

When Rusticus threatened Justin and his friends with scourging and beheading, Justin said:

Through prayer we can be saved on account of our Lord Jesus Christ, even when we have been punished.  This [punishment] will be to us salvation and confidence [compared to] the more fearful and universal judgment-seat of our Lord and Savior.  (Martyrdom of Justin.  AD 165.  ANF, vol 1, page 306.)

Then Justin’s friends added:

Do what you will, for we are Christians, and do not sacrifice to idols.  (Martyrdom of Justin.  AD 165.  ANF, vol 1, page 306.)

Because of their testimonies, he and his friends were scourged and beheaded.

About Justin Martyr, Pre-Nicene Christians wrote,

These have been already produced...in carefully written volumes, by so many eminently holy and excellent men....  For instance, there is Justin, the philosopher and martyr.  (Tertullian.  AD 200.  Vol 3, pages 505-506.)

The Shepherd of Hermas (Full Script)

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The Shepherd of Hermas

Post-Apostolic Church

AUTHOR

Hermas was an uneducated man who lived and wrote in Rome around AD 150.  Once a slave to a woman named Rhode, it is implied that he was eventually freed. He wrote of his being reunited with her and loving her as a sister in Christ.  It was after this event that Hermas had visions, which is recorded in his work called The Shepherd, also called The Angel of Repentance.

About 20 years later, the Muratorian Fragment had this say:

Hermas wrote the Shepherd very recently, in our times, in the city of Rome, while bishop Pius, his brother, was occupying the chair of the church of the city of Rome.  And therefore it ought indeed to be read; but it cannot be read publicly to the people in church either among the Prophets, whose number is complete, or among the Apostles, for it is after [their] time."  (Muratorian Fragment.  AD 170.  ANF, vol 5, page 604.)

Pius was bishop of Rome in the 140s and 150s.  So the dating of the Shepherd of Hermas is straightforward.

Paul mentions a Hermas in Romans 16:

Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them.  (Romans 16:14)

Is this the same Hermas who wrote the Shepherd?  In all likelihood, no.  If it is the same Hermas, he would have written the Shepherd around the age of 110 at the very youngest.

THE SHEPHERD

The Shepherd of Hermas is one of three works that were almost included in the New Testament canon.  Irenaeus, Origen, and Clement of Alexandria, were three prominent writers who accepted it.  But they admitted that there were many Christians who did not.  As with 1 Clement and the Letter of Barnabas, when there was enough doubt across Christendom as to the authenticity of a work, it was left out of the canon.

Early in his life, Tertullian acknowledged the value in the Shepherd, but later when he joined the Montanists, a sect of Christianity, he aggressively spoke out against it.  At one time, he called it the “apocryphal Shepherd of adulterers” among other things (Tertullian.  AD 212.  ANF, vol 4, page 97.)  The Montanists did not accept the repentance of an adulterer, while The Shepherd commanded that if an adulterous spouse repents, they should be received.

The Shepherd is allegorical.  It consists of three books: the first recounts five visions, the second lists twelve commandments, and the third shares ten parables.  Throughout the book, Hermas speaks with an angel, disguised as a shepherd, who guides him through the visions and calls him and the Church to repentance.  In many places, Hermas asks some hard questions about situations such as adultery and remarriage.  The way in which the angel answers him is similar to a Question and Answer session today.  One might say that parts of The Shepherd are like a Q&A for the church.

The book focuses on ethics and Christian living rather than on theology.  Its intention is to teach repentance.  Though the book seeks to correct the wrongs of Christians and of the Church, the book has an optimistic attitude.

Polycarp of Smyrna (Full Script)

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Polycarp of Smyrna

Post-Apostolic Church

POLYCARP

Polycarp was a bishop in Smyrna where the apostle John appointed him.  He wrote a letter to the Philippians around AD 135 and was martyred in AD 155.

Polycarp was converted by the apostles and was a personal student of the apostle John.  His knowledge of the Scriptures is clearly evident; nearly every other phrase is a quotation of or a reference to Scripture. Polycarp was an overseer in Smyrna at the same time when John was writing to that church in Revelation chapter two.  He was a friend of Ignatius and Papias—both of whom also knew the apostle John.  Irenaeus was one of Polycarp’s students.

DEEDS

In AD 135, he wrote a letter to the Philippians to encourage good works.  In the letter, Polycarp speaks about Paul's letter to the Philippians.  He writes,

Neither I, nor any other such one, can come up to the wisdom of the blessed and glorified Paul.*  When among you, he accurately and steadfastly taught the word of truth in the presence of those who were then alive.  When absent from you, he wrote letters to you.  If you carefully study, you will find [it] to be the way of building yourselves up in the faith which has been given to you.  [This faith] is followed by hope and preceded by love towards God, Christ, and our neighbor.  (Polycarp.  AD 135.  ANF, vol 1, page 33.)  * Possible reference to 2Pet 3:15.

Around AD 155, Polycarp went to Rome and had a dispute with the bishop of Rome, Anicetus, concerning when to celebrate Pascha, that is, Jesus Christ's resurrection.  Polycarp and the rest of Asia Minor celebrated it on Nisan 14, regardless of the day of the week.  Anicetus and the church in Rome celebrated it on the first Sunday after Nisan 14.  In the end, neither of them convinced the other to change.  Yet they remained in full fellowship with one another.

In AD 155 at the age of 86, Polycarp refused to swear by the fortune of Emperor Antoninus Pius.  He was then burned at the stake.  Christian witnesses who accompanied him from Smyrna recorded his martyrdom.

OTHER WRITINGS

About Polycarp, Pre-Nicene Christians wrote,

The Ephesians from Smyrna...salute you, along with Polycarp, the bishop of Smyrna.  (Ignatius.  AD 105.  Vol 1, page 65.)

The blessed Polycarp was the twelfth person who was martyred in Smyrna....  However, he occupies a place of his own in the memory of everyone.  In fact, he is everywhere spoken of by the pagans themselves.  He was not only a renowned teacher, but he was also a pre-eminent martyr.  (Martyrdom of Polycarp.  AD 155.  ANF, vol 1, page 43.)

Polycarp also was instructed by the apostles, and he spoke with many who had seen Christ.  Not only was he appointed by apostles as bishop of the church in Smyrna in Asia.  I also saw him in my early youth, for he lived a very long time.  When he was a very old man, he gloriously and most nobly suffered martyrdom and departed this life.  He had always taught the things which he had learned from the apostles, and which the church has handed down, and which alone are true.  (Irenaeus.  AD 180.  ANF, vol 1, page 416.)

I can remember also, how he [Polycarp] would speak of his familiar relations with John, and with the rest of those who had seen the Lord.  I remember how he would call their words to remembrance.  Whatever things he had heard from them respecting the Lord, both with regard to His miracles and His teachings, Polycarp would recount them all in harmony with the Scriptures--having in that manner received it from the eye-witnesses of the Word of life.  (Irenaeus.  AD 180.  ANF, vol 1, page 569.)

About Polycarp himself, his life was one of utmost holiness.  Other Christians showed him such honor that Polycarp was not accustomed to putting on his own shoes because others volunteered to do it for him.  When officers arrived to arrest him, he immediately offered them food.

When he heard that they had come, he went down and spoke with them....  Immediately, in that very hour, he ordered that something should be set before them to eat and drink, as much as they cared for, while he beseeched them to allow him an hour to pray without disturbance.  When they allowed him to leave, he stood and prayed, being full of the grace of God, so that he could not cease for two full hours, to the astonishment of them that heard him so that many who had come against such a godly and venerable old man began to repent.  (Martyrdom of Polycarp.  AD 155.  ANF, vol 1, page 40.)

In summary,

He was not merely an illustrious teacher, but also a pre-eminent martyr, whose martyrdom all desire to imitate, having been altogether consistent with the Gospel of Christ.  Through patience and having overcome the unjust governor and thus acquired the crown of immortality, he now, with the apostles and all the righteous [in heaven], rejoicingly glorify God, even the Father, and blesses our Lord Jesus Christ, the Savior of our souls, the Governor of our bodies, and the Shepherd of the Universal Church throughout the world.  (Martyrdom of Polycarp.  AD 155.  ANF, vol 1, page 43).