Here is what Irenaeus says about the cricumstances in which the synoptic gospels were written in Against Heresies 3.1:
https://www.newadvent.org/fathers/0103301.htm
We also know that Irenaeus knew that Papias had written a work consisting of five books and was able to quote from it:
Eusebius writes about Papias in the Ecclesiastical History 3.39:
Eusebius knows what Irenaeus wrote about Papias and quotes it, but he adds the title of Papas' work and says his work is extant. He then corrects (?) what Irenaeus said about Papias:
https://www.newadvent.org/fathers/250103.htm
Eusebius seems to have a low opinion of Papias and some of the material in his books:
Later in HE 3.39, Eusebius quotes what Papias said of the composition of Mark and Matthew:
It seems entirely reasonable to think Irenaeus, who had Papias work available, took what he said about Mark and Matthew from Papias, whom Eusebius quotes directly.
The alternative theory that someone read Irenaeus and forged five book of Papias, the originals of which had either disappeared or were made to disappear, and retro-engineered them so that they would appear to be the source of Irenaeus' information about the circumstances under which Mark and Matthew were composed, seems far less probable. It seems particularly unlikely that Eusebius made up the material he ascribes to Papias, while at the same time disparaging his witness by saying that he did not know the apostles directly and misunderstood the apostolic accounts.
Best,
Ken
AH 3.1.1 Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia.
https://www.newadvent.org/fathers/0103301.htm
We also know that Irenaeus knew that Papias had written a work consisting of five books and was able to quote from it:
AH 5.33.4. And these things are borne witness to in writing by Papias, the hearer of John, and a companion of Polycarp, in his fourth book; for there were five books compiled (συντεταγμένα) by him. And he says in addition, Now these things are credible to believers. And he says that, when the traitor Judas did not give credit to them, and put the question, 'How then can things about to bring forth so abundantly be wrought by the Lord.' the Lord declared, 'They who shall come to these [times] shall see.' When prophesying of these times, therefore, Esaias says: The wolf also shall feed with the lamb, and the leopard shall take his rest with the kid; the calf also, and the bull, and the lion shall eat together; and a little boy shall lead them. The ox and the bear shall feed together, and their young ones shall agree together; and the lion shall eat straw as well as the ox. And the infant boy shall thrust his hand into the asp's den, into the nest also of the adder's brood; and they shall do no harm, nor have power to hurt anything in my holy mountain. And again he says, in recapitulation, Wolves and lambs shall then browse together, and the lion shall eat straw like the ox, and the serpent earth as if it were bread; and they shall neither hurt nor annoy anything in my holy mountain, says the Lord.
Eusebius writes about Papias in the Ecclesiastical History 3.39:
HE 3.39.1. There are extant five books of Papias, which bear the title Expositions of Oracles of the Lord. Irenæus makes mention of these as the only works written by him, in the following words: These things are attested by Papias, an ancient man who was a hearer of John and a companion of Polycarp, in his fourth book. For five books have been written by him. These are the words of Irenæus.
Eusebius knows what Irenaeus wrote about Papias and quotes it, but he adds the title of Papas' work and says his work is extant. He then corrects (?) what Irenaeus said about Papias:
HE 3.39.2. But Papias himself in the preface to his discourses by no means declares that he was himself a hearer and eye-witness of the holy apostles, but he shows by the words which he uses that he received the doctrines of the faith from those who were their friends.
https://www.newadvent.org/fathers/250103.htm
Eusebius seems to have a low opinion of Papias and some of the material in his books:
HE 3.39.11. The same writer gives also other accounts which he says came to him through unwritten tradition, certain strange parables and teachings of the Saviour, and some other more mythical things.
12. To these belong his statement that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in material form on this very earth. I suppose he got these ideas through a misunderstanding of the apostolic accounts, not perceiving that the things said by them were spoken mystically in figures.
13. For he appears to have been of very limited understanding, as one can see from his discourses. But it was due to him that so many of the Church Fathers after him adopted a like opinion, urging in their own support the antiquity of the man; as for instance Irenæus and any one else that may have proclaimed similar views
12. To these belong his statement that there will be a period of some thousand years after the resurrection of the dead, and that the kingdom of Christ will be set up in material form on this very earth. I suppose he got these ideas through a misunderstanding of the apostolic accounts, not perceiving that the things said by them were spoken mystically in figures.
13. For he appears to have been of very limited understanding, as one can see from his discourses. But it was due to him that so many of the Church Fathers after him adopted a like opinion, urging in their own support the antiquity of the man; as for instance Irenæus and any one else that may have proclaimed similar views
Later in HE 3.39, Eusebius quotes what Papias said of the composition of Mark and Matthew:
HE 3.39.14 But now we must add to the words of his which we have already quoted the tradition which he gives in regard to Mark, the author of the Gospel.
15. This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. These things are related by Papias concerning Mark.
16. But concerning Matthew he writes as follows: So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able. And the same writer uses testimonies from the first Epistle of John and from that of Peter likewise. And he relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has been already stated.
15. This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. These things are related by Papias concerning Mark.
16. But concerning Matthew he writes as follows: So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able. And the same writer uses testimonies from the first Epistle of John and from that of Peter likewise. And he relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has been already stated.
It seems entirely reasonable to think Irenaeus, who had Papias work available, took what he said about Mark and Matthew from Papias, whom Eusebius quotes directly.
The alternative theory that someone read Irenaeus and forged five book of Papias, the originals of which had either disappeared or were made to disappear, and retro-engineered them so that they would appear to be the source of Irenaeus' information about the circumstances under which Mark and Matthew were composed, seems far less probable. It seems particularly unlikely that Eusebius made up the material he ascribes to Papias, while at the same time disparaging his witness by saying that he did not know the apostles directly and misunderstood the apostolic accounts.
Best,
Ken
Statistics: Posted by Ken Olson — Fri Mar 29, 2024 6:10 pm