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Updated: June 7, 2025
But if this holds good, then most of what is said against the use of the Gospels by Hegesippus falls to the ground. Eusebius can hardly have spoken in this way of 'the Gospel of which Hegesippus made use' in all the five books of his 'Memoirs. The expression tallies exactly with what we should expect of a work used in addition to but not to the exclusion of our Gospels.
In turning from Hegesippus to Papias we come at last to what seems to be a definite and satisfactory statement as to the origin of two at least of the Synoptic Gospels, and to what is really the most enigmatic and tantalizing of all the patristic utterances. Like Hegesippus, Papias may be described as 'an ancient and apostolic man, and appears to have better deserved the title.
What Eusebius bears testimony to is, not his own belief in the canonicity of the fourth Gospel, but its undisputed canonicity, i.e. a historical fact which includes within its range Hegesippus, Papias, &c. Zeit. i. p. 238. Test. extra Can. Recept. Fasc. iv. pp. 19, 20. Routh, Reliquiae Sacrae, i. p. 281 ad fin. M'Clellan's recent Harmony I notice only two deviations from the order in St.
There is perhaps a balance of evidence against its genuineness, but this is of little importance, as it undoubtedly formed part of the Gospel as early as Irenaeus, who wrote much about the same time as Hegesippus. The remaining passage occurs in a fragment preserved from Stephanus Gobarus, a writer of the sixth century, by Photius, writing in the ninth.
Here, then, we have the source of the quotations in Hegesippus, and yet Paley conceals this, and deliberately speaks of him as referring to our Gospel of Matthew! Westcott says: "It contains no reference by name to any book of the New Testament, but its coincidences of language with the Gospels of St. Luke and St. John, with the Acts of the Apostles, with the Epistles of St. Peter and St.
It would tend to prepare us for the strong assertion of the Canon of the Gospels in Irenaeus; it would in fact mark the gradually culminating process which went on in the interval which separated Irenaeus from Justin. The relations in which Hegesippus describes himself as standing to the Churches and bishops of Corinth and Rome seem to be decisive as to his substantial orthodoxy.
And again, while our text imputes the blame of the stoning of James to the Sadducees, and gives credit to the Pharisees for endeavoring to prevent it, Hegesippus, the Christian writer of the second century, uses the alleged account of the incident by Josephus to gird at the Pharisees.
This, however, may be the gloss of a later scribe, who found an anonymous book, and thought fit to supply the omission. In places the Hebrew translator reproduces, though with some blunders, the Latin Hegesippus, but he sought to give charm to his work by legendary additions, which more often show Arabic and other foreign influences than traces of the Jewish Haggadah.
The matter may well be allowed to rest thus: that, so far as the silence of Eusebius is concerned, Hegesippus, Papias, and Dionysius of Corinth are not alleged either for the Gospels or against them. I agree with the author of 'Supernatural Religion' that the point is not one of paramount importance, though it has been made more of by other writers, e.g. Lightfoot's point on p. xxiii.
At last I heard, distinctly, the following sentence: 'Spirit of Truth, raise up these victims of ignorance and imposture. 'Father Hegesippus, said I, in a weak voice, 'is that you who are returning to me? But no one answered. I lifted myself on my hands and knees, I listened again, but I heard nothing.
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