Orig. de Verum hæc per excessum quendam, rei tamen ipsius consequentia com- APPEN. B. monitos breviter dixisse sufficiat ad ostendendum id quod sunt quædam quorum significatio proprie nullis omnino potest humanæ linguæ sermonibus explicari, Princ. iv. 27. sed simpliciore magis intellectu, quam ullis verborum proprietatibus declarantur. Ad quam regulam etiam divinarum Scripturarum intelligentia retinenda est, quo scilicet ea quæ dicuntur non pro vilitate sermonis sed pro divinitate Sancti Spiritus qui eas conscribi inspiravit, censeantur. APPENDIX C. ON THE APOCRYPHAL TRADITIONS OF THE LORD'S WORDS AND WORKS. APPEN. C. Apocryphal traditions very scanty. i. Traditional Συναγάγετε τὰ περισσεύσαντα κλάσματα ἵνα μή τι ἀπόληται. ST JOHN, VL. 12. Ir is a fact of great significance, that traditional accounts of words or works of the Lord which are not noticed in the Gospels are extremely rare. The Gospels are the full measure of what was known in the Apostolic age, and (may we not add?) of what was designed by Providence for the instruc tion of after ages. There are, however, some fragments which appear to contain true and original traits of the Lord's teaching, and as such are invested with the greatest interest. Some traditional sayings, again, are evidently duplicate recensions of passages contained in the Gospels. Others are so distorted by the admixture of explanation or comment as to present only a very narrow point of connexion with the Evangelic history. The following collection of these various kinds of traditional sayings is as com plete as I have been able to make it, but may probably still admit of additions. The first saying is stamped with the authority of St Paul, and cannot therefore be called apocryphal, but it is too important a supplement to the records of the Gospel to be passed over in an account of 'unwritten words1.' I. ...Remember the words of the Lord Jesus, how He said, It is more blessed to give than to receive (Acts xx. 35). Compare Luke vi. 30. The saying does not appear, so far as I know, elsewhere. 2. On the same day, having seen one working on the Sabbath He said to him, O man, if indeed thou knowest what thou doest, thou art blessed; but if thou knowest not thou art cursed, and art a transgressor of the law3. 1 I have been unable to obtain Koerner, De dictis Christi dypápois, 1776. The collection by Bunsen, Anal. Ante-Nic. 1. 29 ff. is very imperfect. On the other hand, that of Anger (Synops. Evang. quoted before) is, as far as he goes, very complete. 2 . . . μνημονεύειν τῶν λόγων τοῦ Κυρίου Ἰησοῦ ὅτι αὐτὸς εἶπεν, Μακάριόν ἐστιν μᾶλλον διδόναι ἡ λαμβάνειν. 3 This very remarkable narrative occurs in Cod. D, after Luke vi. 4: 77 avrỷ quépą θεασάμενός τινα ἐργαζόμενον τῷ σαββάτῳ εἶπεν αὐτῷ Ἄνθρωπε, εἰ μὲν οἶδας τί ποιεῖς μακάριος εἶ· εἰ δὲ μὴ οἶδας ἐπισ 3. But ye seek to increase from little, and from greater to be less1. Cf. John v. 44. 4. The Son of God says, Let us resist all iniquity, and hold it in hatred2. 5. Thus He [Christ] saith, They who wish to see me and to lay hold on my kingdom must receive me by affliction and suffering3. Cf. Matt. xvi. 24; Acts xiv. 22. 6. Show yourselves tried money-changers4. Cf. I Thess. V. 21. 7. He that wonders shall reign; and he that reigns shall rest5. Look with wonder at that which is before you. 8. I came to put an end to sacrifices, and unless ye cease from sacrificing [God's] anger will not cease from you?. Cf. Matt. ix. 13. κατάρατος καὶ παραβάτης εἶ τοῦ νόμου. The form of address (άνθρ.) occurs Luke xii. 14; ἐπικατάρατος occurs John vii. 47; παραβάτης νόμου is a phrase of St Paul. It is evident that the saying rests on some real incident; but it does not recur elsewhere. Other additions which occur in D seem to be only new versions of passages in the Gospels. The most remarkable are: After § 3, Matt. xx. 28, εισερχόμενοι δὲ καὶ παρακληθέντες δειπνῆσαι μὴ ἀνακλί νεσθαι ἀνακλίνεσθε) εἰς τοὺς ἐξέχοντας τόπους, μήποτε ἐνδοξότερός σου ἐπέλθῃ, καὶ προσελθὼν ὁ δειπνοκλήτωρ εἴπῃ σοι Ετι κάτω χώρει, καὶ καταισχυνθήσῃ· ἐὰν δὲ ἀναπέσῃς εἰς τὸν ἥττονα τόπον καὶ ἐπέλθῃ σου ήττων, ἐρεῖ σοι ὁ δειπνοκλήτωρ Σύναγε ἔτι ἄνω, καὶ ἔσται σοι τοῦτο χρήσιμον. John vi. 56: καθὼς ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν τῷ πατρί, ἀμήν, ἀμὴν λέγω ὑμῖν, ἐὰν μὴ λάβητε τὸ σῶμα τοῦ υἱοῦ τοῦ ἀνθρώπου ὡς τὸν ἄρτον τῆς ζωῆς οὐκ ἔχετε ζωὴν ἐν αὐτῷ. The same passage occurs in some Latin authorities. 1 Cod. D, and it. pler. after Matth. xx. 28: ὑμεῖς δὲ ζητεῖτε ἐκ μικροῦ αὐξῆσαι καὶ ἐκ μείζονος ἔλαττον εἶναι. This striking sentence is variously rendered by the Latin MSS. It seems to be a genuine fragment. The phrase ἔλαττον εἶναι is very remarkable. 2 Barn. Ep. 4... dicit filius Dei: Resistamus omni iniquitati et odio habeamus eam. The passage quoted by Barnabas, c. 6, ΐδου, ποιήσω τὰ ἔσχατα ὡς τὰ πρῶτα, seems to be a mixture of Ezek. xxxvi. 11, and Matt. xix. 30. 3 Barn. Ep. 7: οὕτως, φησίν, οἱ θέα λοντές με ἰδεῖν καὶ ἅψασθαί μου τῆς βασιλείας οφείλουσι θλιβόντες καὶ παθόντες λαβεῖν με. 4 Γίνεσθε τραπεζῖται δόκιμοι. Apelles ap. Epiph. 44, 2; Orig. in Joann. xix. &c. ; cf. Anger,. p. 274. This is the most commonly quoted of all apocryphal sayings, and seems to be genuine. The thought is explained in an addition to the parable of the Talents which occurs in the Clementine Homilies, Σοῦ γάρ, φησὶν [ὁ Κύριος], ἄνθρωπε, τοὺς λόγους μου ὡς ἀργύ ριον ἐπὶ τραπεζιτῶν καὶ ὡς χρήματα δοκιμάσαι (Clem. Hom. III. 61). 5 Ex Ev. Hebr. ap. Clem. Αl. Strom. π. 9, § 45: Ο θαυμάσας βασιλεύσει καὶ ὁ βασιλεύσας ἀναπαυθήσεται. • Trad. Matt. ap. Clem. Αl. Strom. Π. 9, § 45: θαύμασον τὰ παρόντα βαθμὸν τοῦτον πρώτον τῆς ἐπέκεινα γνώσεως ὑποθέ μενος. 7 Ev. Ebion. ap. Epiph. Hær. xxx. 16, p. 140: Ηλθον καταλῦσαι τὰς θυσίας, καὶ ἐὰν μὴ παύσησθε τοῦ θύειν οὐ παύσεται ἀφ' ὑμῶν ἡ ὀργή. APPEN. C. APPEN. C. 9. Jesus said to His disciples, Ask great things, and the small shall be added unto you; and ask heavenly things, and the earthly shall be added unto you. Cf. Matt. vi. 33. ΙΟ. Our Lord Jesus Christ said, In whatsoever I may find you, in this will I also judge you2. Such as I may find thee, I will judge thee, saith the Lord3. II. The Saviour Himself says, He who is near me is near the fire; he who is far from me is far from the kingdom. Cf. Luke xii. 49. 12. The Lord says in the Gospel, If ye kept not that which is small, who will give you that which is great? For I say unto you, that he that is faithful in very little is faithful also in much3. Cf. Luke xvi. 11, 12, 1ο (the last clause coincides verbally). 13. [The Lord] says, Keep the flesh pure and the soul unspotted, that we may receive eternal life (perhaps that ye may receive eternal life)®. 14. The Lord Himself having been asked by some one, When His kingdom will come? said, When the two shall be one, and that which is 1 Orig. de Orat. § 2: εἶπε γὰρ ὁ Ἰησοῦς τοῖς μαθηταῖς αὐτοῦ Αἰτεῖτε τὰ μεγάλα καὶ τὰ μικρὰ ὑμῖν προστεθήσεται, καὶ αἰτεῖτε τὰ ἐπουράνια καὶ τὰ ἐπί γεια προστεθήσεται ὑμῖν. Cf. Clem. Str. I. 24, § 158: αἰτεῖσθε γάρ, φησί, τὰ μεγάλα καὶ τὰ μικρὰ ὑμῖν προστε θήσεται. Id. Strom. I. 6, § 34. 2 Just. M. Dial. 47: ὁ ἡμέτερος Κύριος Ἰησοῦς Χριστὸς εἶπεν· Ἐν οἷς ἂν ὑμᾶς καταλάβω, ἐν τούτοις καὶ κρινώ. Clem. Al. Quis dives, § 40: Εφ' οἷς γὰρ ἂν εὕρω ὑμᾶς, φησίν, ἐπὶ τούτοις καὶ κρινώ. 8 Nilus ap. Anast. Sin. Quaest. 3 (Anger, p. 207): οἷον γὰρ [ἂν] εὕρω σε, τοιοῦ τόν σε κρινώ, φησὶν ὁ Κύριος. 4 Orig. Hom. in Jerem. II. p. 778: Legi alicubi quasi Salvatore dicente, et quæro sive quis personam figurarit Salvatoris, sive in memoriam adduxerit, ac verum sit hoc quod dictum est. Ait autem ipse Salvator: Qui juxta me est, juxta ignem est; qui longe a me longe est a regno. Didymus, in Ps. 88, 8: διὸ φησὶν ὁ Σωτήρ ̔Ο ἐγγύς μου ἐγγὺς τοῦ πυρός ὁ δὲ μακρὰν ἀπ ̓ ἐμοῦ μακρὰν ἀπὸ τῆς βασιλείας. For the knowledge of this remarkable saying, I am indebted to the Rev. F. J. A. Hort. A very similar phrase occurs in Ignatius (ad Smyrn. 4): ἐγγὺς μαχαίρας ἐγγὺς θεοῦ· μεταξὺ μαχαίρας μεταξύ Θεοῦ; and both phrases offer some resemblance to one quoted from the Doctrine of Peter by Gregory Naz. (Ep. L. ad Caes. ap. Creia. Beitr. I. 353): κάμνουσα ψυχὴ ἐγγὺς ἐστι θεοῦ. 5 [Clem. Rom.] Ep. π. 8: λέγει γὰρ ὁ Κύριος ἐν τῷ εὐαγγελίῳ Εἰ τὸ μικρὸν οὐκ ἐτηρήσατε, τὸ μέγα τίς ὑμῖν δώσει; λέγω γὰρ ὑμῖν, ὅτι ὁ πιστὸς κ.τ.λ. This form of the thought occurs again in Irenæus (II. 34, 3): Si in modico fideles non fuistis, quod magnum est quis dabit vobis? 6 [Clem. Rom.] Ep. π. 8: ἆρα οὖν λέγει, Τηρήσατε τὴν σάρκα ἁγνὴν καὶ τὴν σφραγίδα ἀσπιλον, ἵνα τὴν αἰώνιον ζωὴν ἀπολάβωμεν (-ητε ?). without as that which is within, and the male with the female neither male nor APPEN. C. female. Cf. Gal. iii. 28. 15. Jesus says, For those that are sick I was sick, and for those that hunger I suffered hunger, and for those that thirst I suffered thirst2. Cf. Matt. xxv. 35, 36 (ἐπείνασα, ἐδίψησα, ἠσθένησα). 16. ...In the Hebrew Gospel we find the Lord saying to His disciples, Never be joyful except when ye shall look on your brother in love3. 17. ...When the Lord came to Peter and the Apostles [after His resurrection], He said to them: Take hold, handle me, and see that I am not an incorporeal spirit. And straightway they touched Him and believed, being convinced by His flesh and by His Spirit". 1 [Clem. Rom.] Ep. I. 12: επερωτηθεὶς ...αὐτὸς ὁ Κύριος ὑπό τινος πότε ήξει αὐτοῦ ἡ βασιλεία, εἶπεν Ὅταν ἔσται τὰ δύο ἓν καὶ τὸ ἔξω ὡς τὸ ἔσω καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἄρσεν οὔτε θῆλυ. This mystical saying, which seems very different in form from the character of our Lord's words, is found in Clement of Alexandria in several shapes. Strom. ΙΙ. 9, §§ 63 1. : φασὶ γὰρ ὅτι αὐτὸς εἶπεν ὁ Σωτήρ Ἦλθον καταλῦσαι τὰ ἔργα τῆς θηλείας... ή Σαλώμη φησί Μέχρι τίνος οἱ ἄνθρωποι ἀποθανοῦνται;... ὁ Κύριος ἀποκρίνεται Μέχρις ἂν τίκτω σιν αἱ γυναῖκες...Καλῶς οὖν ἐποίησα μὴ τεκοῦσα...ἀμείβεται ὁ Κύριος Πᾶσαν φάγε βοτάνην τὴν δὲ πικρίαν ἔχου σαν μὴ φάγης... Id. 13, § 92: πυνθανο μένης τῆς Σαλώμης πότε γνωσθήσεται τὰ περὶ ὧν ἤρετο, ἔφη ὁ Κύριος Οταν τὸ τῆς αἰσχύνης ἔνδυμα πατήσητε, καὶ ὅταν γένηται τὰ δύο ἓν καὶ τὸ ἄῤῥεν μετὰ τῆς θηλείας οὔτε ἄῤῥεν οὔτε θῆλυ. Clement believes, he says, that the narrative was contained in the Gospel according to the Egyptians. A passage of Pseudo-Linus (De Passione Petri), for which I am indebted to Baron Bunsen (Anal. Ante-Nic. I. p. 31), appears to contain another version of this saying: Dominus in mysterio dixerat, Si non feceritis dextram sicut sinistram et sinistram sicut dextram et quæ sursum sicut deorsum et quæ ante sicut retro non cognoscitis regnum Dei. A good instance of the mixture of a mystic explanation with a simple text occurs in a passage of the Πίστις Σοφία, quoted by Tischendorf, on Matt. xxiv. 22. 2 Orig. In Matt. Tom. XIII. 2: Ἰησοῦς γοῦν φησί Διὰ τοὺς ἀσθενοῦντας ἠσθέ νουν, καὶ διὰ τοὺς πεινῶντας ἐπεί νων, καὶ διὰ τοὺς διψῶντας ἐδίψων. The words appear to be only an adaptation of the passage in St Matthew. 3 Hieron. in Eph. v. 3: in Hebraico... Evangelio legimus Dominum ad discipulos loquentem: Εt nunquam, inquit, lati sitis, nisi quum fratrem vestrum videritis in caritate. In another place (adv. Pelag. III. 2) Jerome has preserved from the same source a version of Matt. xviii. 22... (Luke xvii. 4), differing from the canonical text: Si peccaverit, inquit, frater tuus in verbo et satis tibi fecerit, septies in die suscipe eum. Dixit illi Simon discipulus ejus: Septies in die? Respondit Dominus et dixit ei: Etiam ego dico tibi, usque septuagies septies. Etenim in prophetis quoque, postquam uncti sunt Spiritu Sancto, inventus est sermo peccati. The last clause is very obscure. He again refers to the saying in Comm. in Ezech. VI. XVIII. 7,... in Evangelio quod juxta Hebræos Nazaræi legere consueverunt, inter maxima ponitur crimina, qui fratris sui spiritum contristaverit. 4 Ignat. ad Smyrn. 3:... ὅτε πρὸς τοὺς περὶ Πέτρον ἦλθεν, ἔφη αὐτοῖς. Λάβετε, ψηλαφήσατέ με καὶ ἴδετε ὅτι οὐκ εἰμὶ δαιμόνιον ἀσώματον. Καὶ εὐθὺς αὐτοῦ ἥψαντο καὶ ἐπίστευσαν, κρατηθέντες τῇ σαρκὶ αὐτοῦ καὶ τῷ πνεύματι. The same words are quoted by Jerome |