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50-666: San Marcos is the Spanish form of " Saint Mark ". In English, it may also refer to: Saint Mark According to William Lane (1974), an "unbroken tradition" identifies Mark the Evangelist with John Mark , and John Mark as the cousin of Barnabas . However, Hippolytus of Rome , in On the Seventy Apostles , distinguishes Mark the Evangelist ( 2 Timothy 4 :11), John Mark ( Acts 12 :12, 25; 13:5, 13; 15:37), and Mark

100-516: A scholium attributed to Apollinaris of Laodicea , Papias also related a tale on the grotesque fate of Judas Iscariot : Judas did not die by hanging but lived on, having been cut down before he choked to death. Indeed, the Acts of the Apostles makes this clear: "Falling headlong he burst open in the middle and his intestines spilled out." Papias, the disciple of John, recounts this more clearly in

150-462: A comparison with Christ in his tomb, and Christ as king. Mark the Evangelist can be depicted as a man with a halter around his neck and as rescuing Christian slaves from Saracens . Papias of Hierapolis Papias ( Greek : Παπίας ) was a Greek Apostolic Father , Bishop of Hierapolis (modern Pamukkale , Turkey), and author who lived c. 60 – c. 130 AD He wrote the Exposition of

200-503: A doctor using an optical instrument, so far had they sunk below the outer surface. His genitals appeared more loathsome and larger than anyone else's, and when he relieved himself there passed through it pus and worms from every part of his body, much to his shame. After much agony and punishment, they say, he finally died in his own place, and because of the stench the area is deserted and uninhabitable even now; in fact, to this day one cannot pass that place without holding one's nose, so great

250-495: A fuller summary of what Papias said here, calling the woman an adulteress. The parallel is clear to the famous Pericope Adulterae ( John 7:53–8:11 ), a problematic passage absent or relocated in many ancient Gospel manuscripts. The parallel is not exact since, in the version know to Papias, the woman "was accused of many sins", unlike the account found in the Pericope Adulterae in which her accusers simply say that she

300-464: A reliable witness to original apostolic traditions. Eusebius’ use of sources suggests that he himself did not always exercise the soundest of critical judgement, and his negative assessment of Papias was in all likelihood dictated simply by a distrust of chiliasm . Modern scholars have debated Papias' reliability. Much discussion of Papias's comments about the Gospel of Mark and Gospel of Matthew

350-497: A winged lion. Mark the Evangelist attributes are the lion in the desert ; he can be depicted as a bishop on a throne decorated with lions; as a man helping Venetian sailors. He is often depicted holding a book with pax tibi Marce written on it or holding a palm and book. Other depictions of Mark show him as a man with a book or scroll, accompanied by a winged lion. The lion might also be associated with Jesus' Resurrection because lions were believed to sleep with open eyes, thus

400-521: Is concerned with either showing their reliability as evidence for the origins of these Gospels or with emphasizing their apologetic character in order to discredit their reliability. Yoon-Man Park cites a modern argument that Papias's tradition was formulated to vindicate the apostolicity of Mark's Gospel, but dismisses this as an unlikely apologetic route unless the Peter-Mark connection Papias described had already been accepted with general agreement by

450-405: Is described as "an ancient man who was a hearer of John and a companion of Polycarp " by Polycarp's disciple Irenaeus (c. 180). Eusebius adds that Papias was Bishop of Hierapolis around the time of Ignatius of Antioch . In this office Papias was presumably succeeded by Abercius of Hierapolis . The name Papias was very common in the region, suggesting that he was probably a native of

500-600: Is distinguished from Mark the Evangelist, John Mark is celebrated on September 27 (as in the Roman Martyrology ) and Mark the Evangelist on April 25. Mark is remembered in the Church of England and in much of the Anglican Communion, with a Festival on 25 April . Mark the Evangelist is most often depicted writing or holding his gospel. In Christian tradition, Mark the Evangelist is symbolized by

550-709: Is observed on April 25 by the Catholic and Eastern Orthodox Churches. For those Churches still using the Julian calendar , April 25 according to it aligns with May 8 on the Gregorian calendar until the year 2099. The Coptic Orthodox Church observes the Feast of St Mark on Parmouti 30 according to the Coptic calendar which always aligns with April 25 on the Julian calendar or May 8 on the Gregorian calendar . Where John Mark

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600-490: Is referencing John Mark . Modern mainstream Bible scholars find Papias's information difficult to interpret. The Coptic Church accords with identifying Mark the Evangelist with John Mark , as well as that he was one of the Seventy Disciples sent out by Jesus (Luke 10:1), as Hippolytus confirmed. Coptic tradition also holds that Mark the Evangelist hosted the disciples in his house after Jesus's death, that

650-455: Is thought to have written around the turn of the 2nd century. Papias describes his way of gathering information in his preface: I shall not hesitate also to put into ordered form for you, along with the interpretations, everything I learned carefully in the past from the elders and noted down carefully, for the truth of which I vouch. For unlike most people I took no pleasure in those who told many different stories, but only in those who taught

700-519: The Gospel of Thomas . But the parallelism implies a meaning of things said or done , which suits the canonical Gospels well. The apparent claim that Matthew wrote in Hebrew—which in Greek could refer to either Hebrew or Aramaic —is echoed by many other ancient authorities. Modern scholars have proposed numerous explanations for this assertion, in light of the prevalent view that canonical Matthew

750-769: The Greek Orthodox Church of Alexandria , and the Coptic Catholic Church all trace their origins to this original community. Aspects of the Coptic liturgy can be traced back to Mark himself. He became the first bishop of Alexandria and he is honoured as the founder of Christianity in Africa . According to Eusebius, Mark was succeeded by Anianus as the bishop of Alexandria in the eighth year of Nero (62/63), probably, but not definitely, due to his coming death. Later Coptic tradition says that he

800-610: The Passover . Peter was saved miraculously by angels , and escaped out of the realm of Herod (Acts 12:1–19). Peter went to Antioch , then through Asia Minor (visiting the churches in Pontus , Galatia , Cappadocia , Asia , and Bithynia , as mentioned in 1 Peter 1 :1), and arrived in Rome in the second year of Emperor Claudius (AD 42). Somewhere on the way, Peter encountered Mark and took him as travel companion and interpreter. Mark

850-518: The Cousin of Barnabas ), and serving with him in Rome (2 Timothy 4:11); from Pentapolis he made his way to Alexandria . When Mark returned to Alexandria, the pagans of the city resented his efforts to turn the Alexandrians away from the worship of their traditional gods . In AD 68, they placed a rope around his neck and dragged him through the streets until he was dead. The Feast of St Mark

900-757: The Evangelist wrote down the sermons of Peter, thus composing the Gospel according to Mark, before he left for Alexandria in the third year of Claudius (AD 43). According to the Acts 15:39, Mark went to Cyprus with Barnabas after the Council of Jerusalem. According to tradition, in AD 49, about 16 years after the Ascension of Jesus , Mark travelled to Alexandria and founded the Church of Alexandria , having already been in Egypt for 4-5 years. The Coptic Orthodox Church ,

950-428: The Evangelist, which Eusebius doubtless has in mind: The Lord used to teach about those times and say: "The days will come when vines will grow, each having ten thousand shoots, and on each shoot ten thousand branches, and on each branch ten thousand twigs, and on each twig ten thousand clusters, and in each cluster ten thousand grapes, and each grape when crushed will yield twenty-five measures of wine. And when one of

1000-467: The Gospel; modern scholars have explored a range of possibilities. Eusebius, after quoting Papias, goes on to say that Papias also cited 1 Peter , where Peter speaks of "my son Mark", as corroboration. Within the 2nd century, this relation of Peter to Mark's Gospel is alluded to by Justin and expanded on by Clement of Alexandria . We do not know what else Papias said about these or the other Gospels—he certainly treated John —but some see Papias as

1050-479: The Hebrew language, but each person interpreted them as best he could. How to interpret these quotations from Papias has long been a matter of controversy, as the original context for each is missing and the Greek is in several respects ambiguous and seems to employ technical rhetorical terminology. It has been questioned if Papias is even referring to the canonical Gospels bearing those names. However Eusebius, who had

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1100-595: The Lord’s disciples, and whatever Aristion and John the Elder, the Lord’s disciples, were saying. For I did not think that information from the books would profit me as much as information from a living and surviving voice. Papias, then, inquired of travelers passing through Hierapolis what the surviving disciples of Jesus and the elders—those who had personally known the Twelve Apostles —were saying. One of these disciples

1150-548: The Sayings of the Lord ( Greek : Λογίων Κυριακῶν Ἐξήγησις ) in five books. This work, which is lost apart from brief excerpts in the works of Irenaeus of Lyons ( c.  180 ) and Eusebius of Caesarea ( c.  320 ), is an important early source on Christian oral tradition and especially on the origins of the canonical Gospels . Very little is known of Papias apart from what can be inferred from his own writings. He

1200-635: The above quotation, "For I did not think that information from the books would profit me as much as information from a living and surviving voice." One side of the debate holds with the longstanding opinion of 20th-century scholarship that in Papias' day written statements were held at a lower value than oral statements. The other side observes that "living voice" was a topos , an established phrase referring to personal instruction and apprenticeship, and thus Papias indicates his preference for personal instruction over isolated book learning. Despite indications that

1250-533: The area. The work of Papias is dated by a few modern scholars to about 95–110. Later dates were once argued from two references that now appear to be mistaken. One dating Papias' death to around the death of Polycarp in 164 is actually a mistake for Papylas . Another unreliable source in which Papias is said to refer to the reign of Hadrian (117–138) seems to have resulted from confusion between Papias and Quadratus of Athens . Eusebius refers to Papias only in his third book, and thus seems to date him before

1300-441: The complete text and context before him, understood Papias in these passages to be referring to the canonical Gospels. The word logia ( λόγια )—which also appears in the title of Papias' work—is itself problematic. In non-Christian contexts, the usual meaning was oracles , but since the 19th century it has been interpreted as sayings , which sparked numerous theories about a lost "Sayings Gospel", now called Q , resembling

1350-467: The cousin of Barnabas ( Colossians 4 :10; Philemon 24). According to Hippolytus, they all belonged to the "Seventy Disciples" who were sent out by Jesus to disseminate the gospel ( Luke 10:1ff.) in Judea . According to Eusebius of Caesarea , Herod Agrippa I , in his first year of reign over the whole of Judea (AD 41), killed James, son of Zebedee and arrested Peter , planning to kill him after

1400-424: The form of chreiai , but had no intention of providing an ordered arrangement of the logia of the Lord. Consequently Mark did nothing wrong when he wrote down some individual items just as he related them from memory. For he made it his one concern not to omit anything he had heard or to falsify anything. The excerpt regarding Matthew says only: Therefore Matthew put the logia in an ordered arrangement in

1450-399: The fourth book of the Exposition of the Sayings of the Lord , as follows: "Judas was a terrible, walking example of ungodliness in this world, his flesh so bloated that he was not able to pass through a place where a wagon passes easily, not even his bloated head by itself. For his eyelids, they say, were so swollen that he could not see the light at all, and his eyes could not be seen, even by

1500-473: The likely unattributed source of at least two later accounts of the Gospel origins. Bauckham argues that the Muratorian Canon (c. 170) has drawn from Papias; the extant fragment, however, preserves only a few final words on Mark and then speaks about Luke and John . Hill argues that Eusebius' earlier account of the origins of the four Gospels is also drawn from Papias. Eusebius concludes from

1550-532: The name of Christ when put to the test by unbelievers and was protected from all harm." The account about Justus Barsabbas is followed by a one about the resurrection of the mother of a certain Manaem. This account may be connected to a verse from the longer ending of Mark : "They will pick up snakes in their hands, and if they drink any deadly thing, it will not hurt them." Eusebius had a "low esteem of Papias' intellect", but knew that Irenaeus believed Papias to be

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1600-615: The only parallel he recognized, from the now-lost Gospel according to the Hebrews , which may be the version quoted by Didymus the Blind . The nearest agreement with "many sins" actually occurs in the Johannine text of Armenian codex Matenadaran 2374 (formerly Ečmiadzin 229); this codex is also remarkable for ascribing the longer ending of Mark to " Ariston the Elder ", which is often seen as somehow connected with Papias. According to

1650-467: The opening of his fourth book in 109. Papias himself knows several New Testament books, whose dates are themselves controversial, and was informed by John the Evangelist , Aristion , the daughters of Philip and others who had themselves heard the Twelve Apostles . He is also called a companion of the long-lived Polycarp (69–155), Agapius of Hierapolis dates one of his histories to the 12th year of Trajan 's rule (110 AD). For all these reasons, Papias

1700-519: The origins of the Gospels, one concerning Mark and then another concerning Matthew . On Mark , Papias cites John the Elder : The Elder used to say: Mark , in his capacity as Peter ’s interpreter, wrote down accurately as many things as he recalled from memory—though not in an ordered form—of the things either said or done by the Lord. For he neither heard the Lord nor accompanied him, but later, as I said, Peter, who used to give his teachings in

1750-550: The period such as 2 Baruch . On the other hand, Papias is elsewhere said to have understood mystically the Hexaemeron (six days of Creation) as referring to Christ and the Church. Eusebius concludes his account of Papias by saying that he relates "another account about a woman who was accused of many sins before the Lord, which is found in the Gospel according to the Hebrews ". Agapius of Hierapolis (10th century) offers

1800-463: The prophecy of Jesus on the martyrdom of these two brothers. Papias relates, on the authority of the daughters of Philip , an event concerning Justus Barsabbas , who according to Acts was one of two candidates proposed to join the Twelve Apostles . The summary in Eusebius tells us that he "drank a deadly poison and suffered no harm," while Philip of Side recounts that he "drank snake venom in

1850-851: The resurrected Jesus came to Mark's house ( John 20 ), and that the Holy Spirit descended on the disciples at Pentecost in the same house. Furthermore, Mark is also believed to have been among the servants at the Marriage at Cana who poured out the water that Jesus turned to wine ( John 2 :1–11). According to the Coptic tradition, Mark was born in Cyrene , a city in the Pentapolis of North Africa (now Libya ). This tradition adds that Mark returned to Pentapolis later in life, after being sent by Paul to Colossae ( Colossians 4:10; Philemon 24.) Some, however, think these actually refer to Mark

1900-413: The saints takes hold of a cluster, another cluster will cry out, "I am better, take me, bless the Lord through me." Similarly a grain of wheat will produce ten thousand heads, and every head will have ten thousand grains, and every grain ten pounds of fine flour, white and clean. And the other fruits, seeds, and grass will produce in similar proportions, and all the animals feeding on these fruits produced by

1950-556: The same approach: the author was named Mark, but scholars are undecided who this Mark was. The four canonical gospels are anonymous and most researchers agree that none of them was written by eyewitnesses. Evidence for Mark the Evangelist's authorship of the Gospel of Mark that bears his name originates with Papias ( c.  60  – c.  130 AD ). Scholars of the Trinity Evangelical Divinity School are "almost certain" that Papias

2000-415: The so-called Gospel according to the Hebrews . Yet another is that Papias was simply mistaken. As for Mark, the difficulty has been in understanding the relationship described between Mark and Peter—whether Peter recalled from memory or Mark recalled Peter's preaching, and whether Mark translated this preaching into Greek or Latin or merely expounded on it, and if the former, publicly or just when composing

2050-404: The soil will in turn become peaceful and harmonious toward one another, and fully subject to humankind.… These things are believable to those who believe." And when Judas the traitor did not believe and asked, "How, then, will such growth be accomplished by the Lord?", the Lord said, "Those who live until those times will see." Parallels have often been noted between this account and Jewish texts of

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2100-502: The truth. Nor did I take pleasure in those who reported their memory of someone else’s commandments, but only in those who reported their memory of the commandments given by the Lord to the faith and proceeding from the Truth itself. And if by chance anyone who had been in attendance on the elders arrived, I made enquiries about the words of the elders—what Andrew or Peter had said, or Philip or Thomas or James or John or Matthew or any other of

2150-493: The work of Papias was still extant in the late Middle Ages, the full text is now lost. Extracts, however, appear in a number of other writings, some of which cite a book number. MacDonald proposes the following tentative reconstruction of the five books, following a presumed Matthaean order. Papias provides the earliest extant account of who wrote the Gospels . Eusebius preserves two (possibly) verbatim excerpts from Papias on

2200-519: The writings of Papias that he was a chiliast , understanding the Millennium as a literal period in which Christ will reign on Earth, and chastises Papias for his literal interpretation of figurative passages, writing that Papias "appears to have been of very limited understanding", and felt that his misunderstanding misled Irenaeus and others. Irenaeus indeed quotes the fourth book of Papias for an otherwise-unknown saying of Jesus, recounted by John

2250-500: Was "caught in the act of adultery." The remarkable fact is that the story is known in some form to such an ancient witness as Papias. What is less clear is to what extent Eusebius and Agapius are reporting the words of Papias versus the form of the pericope known to them from elsewhere. A wide range of versions have come down to us, in fact. Since the passage in John is virtually unknown to the Greek patristic tradition; Eusebius has cited

2300-481: Was Aristion, probably bishop of nearby Smyrna , and another was John the Elder , usually identified (despite Eusebius' protest) with John the Evangelist , residing in nearby Ephesus , of whom Papias was a hearer; Papias frequently cited both. From the daughters of Philip , who settled in Hierapolis , Papias learned still other traditions. There is some debate about the intention of Papias' last sentence in

2350-477: Was composed in Greek and not translated from Semitic. One theory is that Matthew himself produced firstly a Semitic work and secondly a recension of that work in Greek. Another is that others translated Matthew into Greek rather freely. Another is that Papias simply means "Ἑβραΐδι διαλέκτῳ" as a Hebrew style of Greek. Another is that Papias refers to a distinct work now lost, perhaps a sayings collection like Q or

2400-452: Was martyred in 68. Modern Bible scholars (i.e. most critical scholars) have concluded that the Gospel of Mark was written by an anonymous author rather than by Mark. For instance, the author of the Gospel of Mark knew very little about the geography of the region (having apparently never visited it), "was very far from being a peasant or a fisherman", was unacquainted with Jewish customs (unlikely for someone from Palestine), and

2450-608: Was probably "a Hellenized Jew who lived outside of Palestine". Mitchell Reddish does concede that the name of the author might have been Mark (making the gospel possibly homonymous), but the identity of this Mark is unknown. Similarly, "Francis Moloney suggests the author was someone named Mark, though maybe not any of the Marks mentioned in the New Testament". The Routledge Encyclopedia of the Historical Jesus takes

2500-491: Was the discharge from his body, and so far did it spread over the ground." Two late sources ( Philip of Side and George Hamartolus ) cite the second book of Papias as claiming that John was killed by the Jews. However, some modern scholars doubt the reliability of the two sources regarding Papias, while others argue that Papias did speak of John's martyrdom. According to the two sources, Papias presented this as fulfillment of

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