In the course of catching up on some journal reading, I ran across the very helpful article on the Muratorian Fragment by Eckhard Schnabel in the June issue of JETS [Eckhard J. Schnabel, "The Muratorian Fragment: The State of Research," JETS 57 (2014): 231–264]. As the title suggests, Schnabel helpfully summarizes the current scholarly state of play with respect to the fragment’s date as well as its historical and theological significance. Before that, though, Schnabel has a concise discussion of the fragment’s discovery, history, and physical nature as well as a transcription of the Latin text (from Lietzmann 1902) and translation (from Metzger 1987).
For those without access to JETS, another opportunity to read the Latin text can be found here, where Oliver Achilles has provided pictures and a German translation that keeps with the Latin line numbers.
From the 1979 BCP (transferred from September 14):
Almighty God, whose Son our Savior Jesus Christ was lifted high upon the cross that he might draw the whole world unto himself: Mercifully grant that we, who glory in the mystery of our redemption, may have grace to take up our cross and follow him; who liveth and reigneth with thee and the Holy Spirit, one God, in glory everlasting, Amen.
The question of how to translate the word Ἰουδαῖος (Ioudaios) in first-century literature is a tricky one. It has traditionally been translated as “Jew,” but this may lead contemporary readers to think of a religious group. Certainly first-century Jews had religious practices that could be distinguished from, for example, the practices that went on in the temple of Diana in Ephesus. Yet the word had more of an ethnic sense than is often associated with Western understandings of religion. In response, the translation “Judaean” has been proposed and become increasingly popular. Over at Marginalia Review of Books, Timothy Michael Law has put together a series of scholars to hold a forum about how to translate the word. From here, you can download the essays in an ebook format.
While there, check out Law’s conversation with Christoph Markschies at Einstein Stammhaus.
From the 1662 BCP (12 Trinity):
Almighty and everlasting God, who art always more ready to hear than we to pray, and art wont to give more than either we desire or deserve: Pour down upon us the abundance of thy mercy; forgiving us those things whereof our conscience is afraid, and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ, thy Son, our Lord. Amen.
From the 1662 BCP (transferred from August 24):
O almighty and everlasting God, who didst give to thine Apostle Bartholomew grace truly to believe and to preach thy Word: Grant, we beseech thee, unto thy Church to love that Word which he believed, and both to preach and receive the same; through Jesus Christ our Lord. Amen.
From the 1662 BCP (10 Trinity):
Let thy merciful ears, O Lord, be open to the prayers of thy humble servants; and that they may obtain their petitions make them to ask such things as shall please thee; through Jesus Christ our Lord.
I mentioned earlier that Jonathan Boston spoke at the University of Otago through the Centre for Theology and Public Issues. His lecture on Child Poverty in New Zealand has been made available as a podcast by the Centre. It is entitled “Child Poverty: Myths, Misconceptions, and Misunderstandings” and is available as either a video or audio podcast.
Also, Richard Bauckham’s lectures (the last of which will get started in about half an hour) are being turned into podcasts. They are available here.