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Culture

Interpreting the Bible Just Got More Complicated

UH OH

The English translation of the recently discovered oldest Latin version of the Gospels may be problematic for those who want to read the Bible as a literal history.

Candida Moss

Updated Jan. 07, 2019 11:20AM ET / Published Sep. 03, 2017 12:00AM ET 
BEAST INSIDE

In October 2012, Dr. Lukas Dorfbauer, a researcher at the University of Salzburg, was examining the manuscripts of the Cologne Cathedral Library. He was looking at an anonymous manuscript and realized that this ancient text contained the earliest Latin commentary on the Gospels. Dorfbauer was not the first scholar to examine the manuscript, but he was the first to realize its significance: Here, as part of the 100-page fourth century c.e. commentary, was the earliest Latin translation of the Gospels. And now, it’s available in English—and the implications are enormous.

The author of the commentary was Fortunatianus of Aquileia, a fourth-century North African who later became a northern Italian bishop. Scholars had known about the commentary from references to it in other ancient works, but until Dorfbauer identified the Cologne manuscript it had been lost for more than 1,500 years.

When scholars had looked at this turn-of-the-ninth century manuscript in the past, they had been much more interested in a forged letter “on Pride and Folly” that claimed to be from the Jewish high priest Annas to the famous Roman Stoic philosopher Seneca. To be sure, forged letters between Seneca and Christian religious figures are fascinating (there’s a set of letters between the Apostle Paul and Seneca, as well), but they are of little consequence next to the earliest extant Latin translation of the Bible.

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