GEREJA KATOLIK ENSIKLOPEDI

Kanon Muratorian

Kanon Muratorian


Disebut juga Fragmen Muratori, setelah nama penemu dan editor pertama L. A. Muratori (dalam "Antiquitates italicae", III, Milan, 1740, 851 sq.), Kanon Tertua atau daftar kitab-kitab Perjanjian Baru. Naskah yang berisi Kanon awalnya milik Bobbio dan sekarang di Bibliotheca Ambrosiana di Milan (Cod. J 101 sup.). Ditulis pada abad kedelapan, itu jelas menunjukkan berbudaya Latin waktu itu. Fragmen adalah yang paling penting bagi sejarah Kanon Alkitab. Itu ditulis di Roma sendiri atau di sekitarnya sekitar 180-200; kemungkinan aslinya dalam bahasa Yunani, diterjemahkan ke dalam bahasa Latin. Teks Latin ini dipertahankan hanya dalam naskah Ambrosiana.

Beberapa kalimat dari Kanon Muratori yang diawetkan dalam beberapa naskah lainnya, terutama dalam naskah kuno surat-surat dari St. Paulus di Monte Cassino. Ada Kanon yang hanya terdiri dari daftar Kitab Suci, tetapi dari survei memasok yang pada saat informasi sejarah dan lainnya yang sama mengenai setiap kitab awal yang hilang; teks diawetkan, dimulai dengan baris terakhir mengenai Injil kedua dan pemberitahuan, seluruhnya diawetkan, mengenai ketiga dan keempat Injil.

Lalu ada disebutkan: Kisah, surat-surat St. Paulus (termasuk Filemon, Titus dan Timotius; yang palsu ke Laodikia dan Aleksandria, ditolak); Selanjutnya surat dari St. Yudas dan dua surat-surat St. Yohanes; antara Kitab Suci yang "di catholica habentur", yang mengutip "Sapientia ab Amicis Salomonis di honorem ipsius scripta", serta Apocalypse dari St. Yohanes dan St Petrus, tetapi dengan pernyataan bahwa beberapa akan tidak memungkinkan yang terakhir untuk dibaca dalam Gereja.

Kemudian disebut terbuat dari Pastor Hermas, yang dapat dibaca di mana saja, tetapi tidak dalam pelayanan Ilahi;
dan akhirnya ada yang ditolak kitab suci yang palsu, yang digunakan oleh bidah.
Sebagai konsekuensi dari barbar latin, tidak ada pemahaman lengkap tentang makna yang benar dari beberapa kalimat. Sebagai penulis banyak dugaan yang dibuat (Papias, Hegesippus, Caius dari Roma, Hippolytus dari Roma, Rhodon, Melito dari Sardis diusulkan); tetapi ada juga hipotesis didirikan yang telah dikemukakan sampai sekarang.


The Muratorian Canon


Naskah tunggal abad kedelapan, yang diterbitkan oleh Muratori tahun 1740, kekeringan ejaan barbar terjemahan Inggris dan Latin, baik yang asli dari Muratori dan bacaan dipulihkan, diambil di Theron bukti dari Tradisi, pp. 106-113. Teks Latin diduga didasarkan pada teks Yunani sebelumnya. Jika Anda ingin melihat kolom keempat dengan terjemahan Lightfoot ini ke dalam bahasa Yunani, lihat Kanon Muratori dalam bahasa Latin. Digarisbawahi diwakili stroke supralinear dan teks striked, berarti bahwa ahli Taurat mengoreksi surat striked. Karena saya belum menemukan pembagian dalam ayat-ayat, pendivisian ini oleh saya sendiri:

Latin (Original) Latin (Restored) English (Theron)
[1] quibus tamen interfuit et ita posuit. [1] quibus tamen interfuit et ita posuit. [1] . . . But he was present among them, and so he put [the facts down in his Gospel.]
tertio euangelii librum secundo lucan [3] lucas iste medicus [4] post ascensum xri. [5] cum eo paulus quasi ut iuris studiosum [6] secundum adsumsisset numeni suo ex opinione concripset [7] dnm tamen nec ipse d uidit in carne [8] et ide prout asequi potuit. [9] ita et ad natiuitate iohannis incipet dicere, [2] tertium euangelii librum secundum Lucam. [3] Lucas iste medicus [4] post ascensum Christi [5] cum eum Paulus quasi itineris sui socium [6] secum adsumsisset nomine suo ex opinione conscripsit — [7] Dominum tamen nec ipse uidit in carne — [8] et idem prout assequi potuit: [9] ita et a nativitate Iohannis incepit dicere. [2] The third book of the Gospel [is that] according to Luke. [3] Luke, "the" physician, [4] after the ascension of Christ, [5] when Paul had taken him with him as a companion of his traveling, [6] [and after he had made] an investigation, wrote in his own name — [7] but neither did he see the Lord in the flesh — [8] and thus, as he was able to investigate, [9] so he also begins to tell the story [starting] from the nativity of John.
[10] quarti euangeliorum iohannis ex decipolis [11] cohortantibus condescipulis et eps suis dixit [12] conieiunate mihi. odie triduo [13] et quid cuique fuerit reuelatum alterutrum nobis ennarremus [14] eadem nocte reuelatum andreae ex apostolis ut recogniscentibus cuntis iohannis suo nomine cuncta discriberet [10] quarti euangeliorum Iohannis ex discipulis. [11] cohortantibus condiscipulis et episcopis suis dixit [12] Conieiunate mihi hodie triduum, [13] et quid cuique fuerit reuelatum alteratrum nobis enarremus. [14] eadem nocte reuelatum Andreae ex apostolis, ut recognoscentibus cunctis, Iohannes suo nomine cuncta describeret. [10] The fourth [book] of the Gospels is that of John [one] of the disciples. [11] When his fellow-disciples and bishops urged [him], he said: [12] "Fast together with me today for three days [13] and, what shall be revealed to each, let us tell [it] to each other." [14] On that same night it was revealed to Andrew, [one] of the Apostles, that, with all of them reviewing [it], John should describe all things in his own name.
[15] et ideo licit uaria sinculis euangeliorum libris principia doceantur [16] nihil tamen differt credentium fidei [17] cum uno ac principali spu declarate sint in omnibus omnia [18] de natiuitate de passione de resurrectione de conuersatione cum decipulis suis [19] ac de gemino eius aduentu primo in humilitate dispectus quod fotu secundum potestate regali preclarum quod foturum est. [15] et ideo licet varia singulis euangeliorum libris principia doceantur [16] nihil tamen differt credentium fidei, [17] cum uno ac principali spiritu declarata sint in omnibus omnia [18] de natiuitate, de passione, de resurrectione, de conuersatione cum discipulis suis, [19] et de gemino eius aduentu, primum in humilitate despectus, quod fuit, secundum potestate regali praeclarum, quod futurum est. [15] And so, although different beginnings might be taught in the separate books of the Gospels, [16] nevertheless it makes no difference to the faith of believers, [17] since all things in all [of them] are declared by the one sovereign Spirit — [18] concering [His] nativity, concering [His] passion, concerning [His] resurrection, concerning [His] walk with His disciples, [19] and concerning His double advent: the first in humility when He was despised, which has been; the second in royal power, glorious, which is to be.
[20] quid ergo mirum si iohannes tam constanter sincula etia in epistulis suis proferam dicens in semeipsu [21] quae uidimus oculis nostris et auribus audiuimus et manus nostrae palpauerunt haec scripsimus uobis [22] sic enim non solum uisurem sed & auditorem sed & scriptore omnium mirabiliu dni per ordinem profetetur [20] quid ergo mirum, si Iohannes tam constanter singula etiam in epistolis suis proferat dicens in semetipso [21] Quae uidimus oculis nostris, et auribus audiuimus, et manus nostrae palpauerunt, haec scripsimus uobis? [22] Sic enim non solum uisorem, sed et auditorem, sed et scriptorem omnium mirabilium Domini per ordinem profitetur. [20] What marvel, therefore, if John so constantly brings forward particular [matters] also in his Epistles, saying of himself: [21] "What we have seen with our eyes and have heard with [our] ears and our hands have handled, these things we have written to you." [22] For thus he declares that he was not only an eyewitness and hearer, but also a writer of all the wonderful things of the Lord in order.
[23] acta aute omniu apostolorum sub uno libro scribta sunt [24] lucas obtime theofile conprindit quia sub praesentia eius singula gerebantur [25] sicute et semote passione petri euidenter declarat [26] sed & profectione pauli ab urbe ad spania proficescentis [23] Acta autem omnium apostolorum sub uno libro scripta sunt. [24] Lucas "optimo Theophilo" comprehendit, quae sub praesentia eius singula gerebantur, [25] sicut et remote passionem Petri evidenter declarat, [26] sed et profectionem Pauli ab urbe ad Spaniam proficiscentis. [23] The Acts of all the Apostles, however, were written in one volume. [24] Luke described briefly "for" most excellent Theophilus particular [things], which happened in his presence, [25] as he also evidently relates the death of Peter (?) [26] and also Paul's departure from the city as he was proceeding to Spain.
[27] epistulae autem pauli quae a quo loco uel qua ex causa directe sint uolentatibus intellegere ipse declarant [28] primu omnium corintheis scysmae heresis interdicens [29] deinceps b callatis circumcisione [30] romanis aute ornidine scripturarum sed et principium earum osd esse xpm intimans prolexius scripsit [27] Epistolae autem Pauli, quae, a quo loco, uel qua ex causa directae sint, uolentibus intelligere ipsae declarant. [28] primum omnium Corinthiis schisma haeresis interdicens, [29] deinceps Galatis circumcisionem, [30] Romanis autem ordine scripturarum, sed et principium earum esse Christum intimans, prolixius scripsit; [27] The Epistles of Paul themselves, however, show to those, who wish to know, which [they are], from what place, and for what cause they were sent. [28] First of all he wrote to the Corinthians, admonishing against schism of heresy; [29] thereupon to the Galatians [admonishing against] circumcision; [30] to the Romans, however, [he wrote] rather lengthily pointing out with a series of Scripture quotations that Christ is their main theme also (?).
[31] de quibus sincolis necesse est ad nobis desputari [32] cum ipse beatus apostolus paulus sequens prodecessuris sui iohannis ordine non nisi nomenati semptae ecclesiis scribat ordine tali [33] a corenthios prima. ad efesius seconda ad philippinses tertia ad colosensis quarta ad calatas quinta ad tensaolenicinsis sexta. ad romanos septima [31] de quibus singulis necesse est a nobis disputari; [32] cum ipse beatus Apostolus Paulus sequens prodecessoris sui Iohannis ordinem, nonnisi nominatim septem ecclesiis scribat ordine tali: [33] ad Corinthios prima, ad Ephesios secunda, ad Philippenses tertia, ad Colossenses quarta, ad Galatas quinta, ad Thessalonicensibus sexta, ad Romanos septima. [31] But it is necessary that we have a discussion singly concerning these, [32] since the blessed Apostle Paul himself, imitating the example of his predecessor, John, wrote to seven churches only by name [and] in this order: [33] The first [Epistle] to the Corinthians, the second to the Ephesians, the third to the Philippians, the fourth to the Colossians, the fifth to the Galatians, the sixth to the Thessalonians, and the seventh to the Romans.
[34] uerum corentheis et thesaolecensibus licet pro correbtione iteretur [35] una tamen per omnem orbem terrae ecclesia deffusa esse denoscitur [36] et iohannis eni in apocalebsy licet septe eccleseis scribat tamen omnibus dicit [34] uerum Corinthiis, et Thessalonicensibus licet pro correptione iteretur, [35] una tamen per omnem orbem terrae ecclesia diffusa esse denoscitur. [36] et Iohannes enim in Apocalypsi licet septem ecclesiis scribat, tamen omnibus dicit. [34] But, although he wrote twice to the Corinthians and to the Thessalonians, for reproof (?), [35] nevertheless [it is evident that] one Church is made known to be diffused throughout the whole globe of the earth. [36] For John also, though he wrote in the Apocalypse to seven churches, nevertheless he speaks to them all.
[37] ueru ad filemonem una et at titu una et ad tymotheu duas pro affecto et dilectione [38] in honore tamen eclesiae catholice in ordinatione eclesiastice descepline scificate sunt. [37] uerum ad Philemonem unam, et ad Titum unam, et ad Timotheum duas pro affectu et dilectione; [38] in honore tamen ecclesiae catholicae in ordinatione ecclesiasticae disciplinae sanctificatae sunt. [37] But he [wrote] one [letter] to Philemon and one to Titus, but two to Timothy for the sake of affection and love. [38] In honor of the General Church, however, they have been sanctified by an ordination of the ecclesiastical discipline.
[39] Fertur etiam ad laudecenses alia ad alexandrinos pauli nomine fincte ad heresem marcionis [40] et alia plura quae in chatholicam eclesiam recepi non potest fel enim cum melle misceri non concruit [39] fertur etiam ad Laodicenses, alia ad Alexandrinos, Pauli nomine fictae ad haeresem Marcionis, [40] et alia plura, quae in catholicam ecclesiam recipi non potest; fel enim cum melle misceri non congruit. [39] There is extant also [an epistle] to the Laodiceans, and another to the Alexandrians, forged in the name of Paul according to the heresy of Marcion. [40] There are also many others which cannot be received in the General Church, for gall cannot be mixed with honey.
[41] epistola sane iude et superscrictio iohannis duas in catholica habentur [42] et sapientia ab amicis salomonis in honore ipsius scripta [43] apocalapse etiam iohanis et petri tantum recipimus quam quidam ex nostris legi in eclesia nolunt [41] Epistola san Iudae, et superscriptio Iohannis duas in catholica habentur; [42] et Sapientia ab amicis Salomonis in honorem ipsius scripta. [43] apocalypses etiam Iohannis, et Petri, tantum recipimus, quam quidam ex nostris legi in ecclesia nolunt. [41] The Epistle of Jude indeed and the two with the superscription "Of John," are accepted in the General [Church] — [42] so also the Wisdom of Solomon written by friends in his honor. [43] We accept only the Apocalypses of John and of Peter, although some of us do not want it to be read in the Church.
[44] pastorem uero nuperrim ettemporibus nostris in urbe roma herma conscripsit sedente cathetra urbis romae aeclesiae pio eps fratrer eius [45] et ideo legi eum quide oportet se puplicare uero in eclesia populo [46] neque inter profetas conpletum numero [47] neque inter apostolos in fine temporum potest. [44] Pastorem uero nuperrime temporibus nostris in Urbe Roma Hermas conscripsit, sedente cathedra Urbis Romae ecclesiae Pio Episcopo fratre eius; [45] et ideo legi eum quidem oportet, se publicare uero in ecclesia populo, [46] neque inter Prophetas, completum numero, [47] neque inter apostolos, in finem temporum potest. [44] But Hermas composed The Shepherd quite recently in our times in the city of Rome, while his brother, Pius, the bishop, occupied the [episcopal] seat of the city of Rome. [45] And therefore, it should indeed be read, but it cannot be published for the people in the Church, [46] neither among the Prophets, since their number is complete, [47] nor among the Apostles for it is after their time (?).
[48] arsinoi autem seu ualentini. uel mitiadis nihil in totum recipemus. [49] qui etiam nouu psalmorum librum marcioni conscripserunt una cum basilide assianom catafry cum constitutorem. . . . [48] Arsinoi autem, seu Ualentini, uel Mitiadis nihil in totum recipimus. [49] qui etiam nouum Psalmorum librum Marcioni concripserunt una cum Basilide Assianum Catafrygum constitutorem. . . . [48] But we accept nothing at all of Arsinoes, or Valentinus, or Metiades (?). [49] Those also [are rejected] who composed a new book of Psalms for Marcion together with Basilides and the Cataphrygians of Asia (?) . . . .



Terima kasih kepada:

APA citation. Kirsch, J.P. (1911). Muratorian Canon. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved April 8, 2016 from New Advent.
MLA citation. Kirsch, Johann Peter. "Muratorian Canon." The Catholic Encyclopedia. Vol. 10. New York: Robert Appleton Company, 1911. 8 Apr. 2016.

Ecclesiastical approbation. Nihil Obstat. October 1, 1911. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
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