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Re: Mark 16:9-20 being Holy Scripture.
- Thread starter 37818
- Start date
Church Father's who knew Mark 9:9-20.
Taken from Scrivener . Almost halfway down the page.
It is cited, possibly by Papias, unquestionably by Irenaeus (both in Greek and Latin), by Tertullian, and by Justin Martyr 8 as early as the second century; by Hippolytus (see Tregelles, An Account of the Printed Text, p. 252), by Vincentius at the seventh Council of Carthage, by the Acta Pilati, the Apostolic Constitutions, and apparently by Celsus in the third; by Aphraates (in a Syriac Homily dated A.D. 337), the Syriac Table of Canons, Eusebius, Macarius Magnes, Didymus, the Syraic Acts of the Apostles, Leontius, Ps.-Ephraem. Jerome, Cyril of Jerusalem, 9 Epiphanius, Ambrose, Augustine, Chrysostom, in the fourth; by Leo, Nestorius, Cyril of Alexandria, Victor of Antioch, Patricius, Marius Mercator, in the fifth; by Hesychius, Gregentius, Prosper, John, abp. of Thessalonica, and Modestus, in the fifth and sixth. 10 Add to this, what has been so forcibly stated by Burgon (ubi supra, p. 205), that in the Calendar of Greek Church lessons, which existed certainly in the fourth century, very probably much earlier, the disputed verses were honoured by being read as a special matins service for Ascension Day (see p. 81), and as the Gospel for St. Mary Magdalene's Day, July 22 (p. 89); as well as by forming the third of the eleven ευαγγελια αναστασιμα εωθινα, the preceding part of the chapter forming the second (p. 85): so little were they suspected as of even doubtful authenticity
Taken from Scrivener . Almost halfway down the page.
It is cited, possibly by Papias, unquestionably by Irenaeus (both in Greek and Latin), by Tertullian, and by Justin Martyr 8 as early as the second century; by Hippolytus (see Tregelles, An Account of the Printed Text, p. 252), by Vincentius at the seventh Council of Carthage, by the Acta Pilati, the Apostolic Constitutions, and apparently by Celsus in the third; by Aphraates (in a Syriac Homily dated A.D. 337), the Syriac Table of Canons, Eusebius, Macarius Magnes, Didymus, the Syraic Acts of the Apostles, Leontius, Ps.-Ephraem. Jerome, Cyril of Jerusalem, 9 Epiphanius, Ambrose, Augustine, Chrysostom, in the fourth; by Leo, Nestorius, Cyril of Alexandria, Victor of Antioch, Patricius, Marius Mercator, in the fifth; by Hesychius, Gregentius, Prosper, John, abp. of Thessalonica, and Modestus, in the fifth and sixth. 10 Add to this, what has been so forcibly stated by Burgon (ubi supra, p. 205), that in the Calendar of Greek Church lessons, which existed certainly in the fourth century, very probably much earlier, the disputed verses were honoured by being read as a special matins service for Ascension Day (see p. 81), and as the Gospel for St. Mary Magdalene's Day, July 22 (p. 89); as well as by forming the third of the eleven ευαγγελια αναστασιμα εωθινα, the preceding part of the chapter forming the second (p. 85): so little were they suspected as of even doubtful authenticity
KJB1611reader
Member
Good job.
she did not go back to the tomb with Peter and John before the women saw Jesus, because she was with the women who told the eleven and they did not believe
Editing posts to misrepresent others is not edifying.
What, no apology for falsely claiming I denied Mary Magdalene saw Jesus.
You did not acknowledge Mary Magdalene was with the women reporting to the disciples, thus after some of the women saw Jesus.