Andrew the Apostle
30 November NT
Most references to Andrew in the New Testament simply include him on a list of the Twelve Apostles, or group him with his brother, Simon Peter. But he appears acting as an individual three times in the Gospel of John. When a number of Greeks (perhaps simply Greek-speeking Jews) wish to speak with Jesus, they approach Philip, who tells Andrew, and the two of them tell Jesus (Jn 12:20-22). (It may be relevant here that both "Philip" and "Andrew" are Greek names.) Before Jesus feeds the Five Thousand, it is Andrew who says, "Here is a lad with five barley loaves and two fish." (Jn 6:8f) And the first two disciples whom John reports as attaching themselves to Jesus (Jn 1:35-42) are Andrew and another disciple (whom John does not name, but who is commonly supposed to be John himself -- John never mentions himself by name, a widespread literary convention). Having met Jesus, Andrew then finds his brother Simon and brings him to Jesus. Thus, on each occasion when he is mentioned as an individual, it is because he is instrumental in bringing others to meet the Saviour. In the Episcopal Church, the Fellowship of Saint Andrew is devoted to encouraging personal evangelism, and the bringing of one's friends and colleagues to a knowledge of the Gospel of Christ.
Just as Andrew was the first of the Apostles, so his feast is taken in the West to be the beginning of the Church Year. (Eastern Christians begin their Church Year on 1 September.) The First Sunday of Advent is defined to be the Sunday on or nearest his feast (although it could equivalently be defined as the fourth Sunday before Christmas Day).
Several centuries after the death of Andrew, some of his relics were brought by a missionary named Rule to Scotland, to a place then known as Fife, but now known as St. Andrew's, and best known as the site of a world-famous golf course and club. For this reason, Andrew is the patron of Scotland.
When the Emperor Constantine established the city of Byzantium, or Constantinople, as the new capital of the Roman Empire, replacing Rome, the bishop of Byzantium became very prominent. Five sees (bishoprics) came to be known as patriarchates: Rome, Alexandria, Antioch, Jerusalem, and Byzantium. Now, the congregation at Rome claimed the two most famous apostles, Peter and Paul, as founders. Antioch could also claim both Peter and Paul, on the explicit testimony of Scripture, and of course Jerusalem had all the apostles. Alexandria claimed that Mark, who had been Peter's "interpreter" and assistant, and had written down the Gospel of Mark on the basis of what he had heard from Peter, had after Peter's death gone to Alexandria and founded the church there. Byzantium was scorned by the other patriarchates as a new-comer, a church with the political prestige of being located at the capital of the Empire, but with no apostles in its history. Byzantium responded with the claim that its founder and first bishop had been Andrew the brother of Peter. They pointed out that Andrew had been the first of all the apostles to follow Jesus (John 1:40-41), and that he had brought his brother to Jesus. Andrew was thus, in the words of John Chrysostom, "the Peter before Peter." As Russia was Christianized by missionaries from Byzantium, Andrew became the patron not only of Byzantium but also of Russia.
Andrew is the national saint of Scotland. George (23 Apr) is the national saint of England, Patrick (17 Mar) of Ireland, and Dewi (=David) (1 Mar) of Wales. George, who was a soldier, is customarily pictured as a knight with a shield that bears a red cross on a white background. This design is therefore the national flag of England. It is said that Andrew was crucified on a Cross Saltire -- an 'X'-shaped cross. His symbol is a Cross Saltire, white on a blue background. This is accordingly the national flag of Scotland. A symbol of Patrick is a red cross saltire on a white background. The crosses of George and Andrew were combined to form the Union Jack, or flag of Great Britain, and later the cross of Patrick was added to form the present Union Jack. Wales does not appear as such (sorry!). Whether there is a design known as the cross of David, I have no idea.
Prayer (traditional language)
Almighty God, who didst give such grace to thine apostle Andrew that he readily obeyed the call of thy Son Jesus Christ, and brought his brother with him: Give unto us, who are called by thy Word, grace to follow him without delay, and to bring those near to us into his gracious presence; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
Prayer (contemporary language)
Almighty God, who gave such grace to your apostle Andrew that he readily obeyed the call of your Son Jesus Christ, and brought his brother with him: Give unto us, who are called by your Word, grace to follow him without delay, and to bring those near to us into his gracious presence; who lives and reigns with you and the Holy Spirit, one God, now and for ever.
Psalm 19 or 19:1-6
Deuteronomy 30:11-14
Romans 10:8b-18
Matthew 4:18-22 (Ap)
Simon and Jude, Apostles
October 28
On the various New Testament lists of the Twelve Apostles (Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16; Acts 1:13), the tenth and eleventh places are occupied by Simon the Zealot (also called Simon the "Cananean," the Aramaic word meaning "Zealot") and by Judas of James, also called Thaddaeus or Lebbaeus. ("Judas" in New Testament contexts corresponds to "Judah" in Old Testament ones. Note that masculine names ending in "-ah" when translated from Hebrew directly to English usually end in "-as" when the translation passes through Greek, since in Greek a terminal "-a" is normally feminine, but a terminal "-as" is normally masculine. Thus we have "Elijah" => "Elias," "Jeremiah" => "Jeremias," etc.)
Some ancient Christian writers say that Simon and Jude went together as missionaries to Persia, and were martyred there. If this is true, it explains, to some extent, our lack of historical information on them and also why they are usually put together.
Simon is not mentioned by name in the New Testament except on these lists. Some modern writers have used his surname as the basis for conjectures associating him, and through him Jesus and all His original followers, with the Zealot movement described by Josephus, a Jewish independence movement devoted to assassination and violent insurrection. However, there were many movements that were called Zealot, not all alike, and Josephus tells us (Jewish War 4,3,9) that the movement he is describing did not arise until shortly before the destruction of the Temple in 70 AD.
30 November NT
Most references to Andrew in the New Testament simply include him on a list of the Twelve Apostles, or group him with his brother, Simon Peter. But he appears acting as an individual three times in the Gospel of John. When a number of Greeks (perhaps simply Greek-speeking Jews) wish to speak with Jesus, they approach Philip, who tells Andrew, and the two of them tell Jesus (Jn 12:20-22). (It may be relevant here that both "Philip" and "Andrew" are Greek names.) Before Jesus feeds the Five Thousand, it is Andrew who says, "Here is a lad with five barley loaves and two fish." (Jn 6:8f) And the first two disciples whom John reports as attaching themselves to Jesus (Jn 1:35-42) are Andrew and another disciple (whom John does not name, but who is commonly supposed to be John himself -- John never mentions himself by name, a widespread literary convention). Having met Jesus, Andrew then finds his brother Simon and brings him to Jesus. Thus, on each occasion when he is mentioned as an individual, it is because he is instrumental in bringing others to meet the Saviour. In the Episcopal Church, the Fellowship of Saint Andrew is devoted to encouraging personal evangelism, and the bringing of one's friends and colleagues to a knowledge of the Gospel of Christ.
Just as Andrew was the first of the Apostles, so his feast is taken in the West to be the beginning of the Church Year. (Eastern Christians begin their Church Year on 1 September.) The First Sunday of Advent is defined to be the Sunday on or nearest his feast (although it could equivalently be defined as the fourth Sunday before Christmas Day).
Several centuries after the death of Andrew, some of his relics were brought by a missionary named Rule to Scotland, to a place then known as Fife, but now known as St. Andrew's, and best known as the site of a world-famous golf course and club. For this reason, Andrew is the patron of Scotland.
When the Emperor Constantine established the city of Byzantium, or Constantinople, as the new capital of the Roman Empire, replacing Rome, the bishop of Byzantium became very prominent. Five sees (bishoprics) came to be known as patriarchates: Rome, Alexandria, Antioch, Jerusalem, and Byzantium. Now, the congregation at Rome claimed the two most famous apostles, Peter and Paul, as founders. Antioch could also claim both Peter and Paul, on the explicit testimony of Scripture, and of course Jerusalem had all the apostles. Alexandria claimed that Mark, who had been Peter's "interpreter" and assistant, and had written down the Gospel of Mark on the basis of what he had heard from Peter, had after Peter's death gone to Alexandria and founded the church there. Byzantium was scorned by the other patriarchates as a new-comer, a church with the political prestige of being located at the capital of the Empire, but with no apostles in its history. Byzantium responded with the claim that its founder and first bishop had been Andrew the brother of Peter. They pointed out that Andrew had been the first of all the apostles to follow Jesus (John 1:40-41), and that he had brought his brother to Jesus. Andrew was thus, in the words of John Chrysostom, "the Peter before Peter." As Russia was Christianized by missionaries from Byzantium, Andrew became the patron not only of Byzantium but also of Russia.
Andrew is the national saint of Scotland. George (23 Apr) is the national saint of England, Patrick (17 Mar) of Ireland, and Dewi (=David) (1 Mar) of Wales. George, who was a soldier, is customarily pictured as a knight with a shield that bears a red cross on a white background. This design is therefore the national flag of England. It is said that Andrew was crucified on a Cross Saltire -- an 'X'-shaped cross. His symbol is a Cross Saltire, white on a blue background. This is accordingly the national flag of Scotland. A symbol of Patrick is a red cross saltire on a white background. The crosses of George and Andrew were combined to form the Union Jack, or flag of Great Britain, and later the cross of Patrick was added to form the present Union Jack. Wales does not appear as such (sorry!). Whether there is a design known as the cross of David, I have no idea.
Prayer (traditional language)
Almighty God, who didst give such grace to thine apostle Andrew that he readily obeyed the call of thy Son Jesus Christ, and brought his brother with him: Give unto us, who are called by thy Word, grace to follow him without delay, and to bring those near to us into his gracious presence; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
Prayer (contemporary language)
Almighty God, who gave such grace to your apostle Andrew that he readily obeyed the call of your Son Jesus Christ, and brought his brother with him: Give unto us, who are called by your Word, grace to follow him without delay, and to bring those near to us into his gracious presence; who lives and reigns with you and the Holy Spirit, one God, now and for ever.
Psalm 19 or 19:1-6
Deuteronomy 30:11-14
Romans 10:8b-18
Matthew 4:18-22 (Ap)
Simon and Jude, Apostles
October 28
On the various New Testament lists of the Twelve Apostles (Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16; Acts 1:13), the tenth and eleventh places are occupied by Simon the Zealot (also called Simon the "Cananean," the Aramaic word meaning "Zealot") and by Judas of James, also called Thaddaeus or Lebbaeus. ("Judas" in New Testament contexts corresponds to "Judah" in Old Testament ones. Note that masculine names ending in "-ah" when translated from Hebrew directly to English usually end in "-as" when the translation passes through Greek, since in Greek a terminal "-a" is normally feminine, but a terminal "-as" is normally masculine. Thus we have "Elijah" => "Elias," "Jeremiah" => "Jeremias," etc.)
Some ancient Christian writers say that Simon and Jude went together as missionaries to Persia, and were martyred there. If this is true, it explains, to some extent, our lack of historical information on them and also why they are usually put together.
Simon is not mentioned by name in the New Testament except on these lists. Some modern writers have used his surname as the basis for conjectures associating him, and through him Jesus and all His original followers, with the Zealot movement described by Josephus, a Jewish independence movement devoted to assassination and violent insurrection. However, there were many movements that were called Zealot, not all alike, and Josephus tells us (Jewish War 4,3,9) that the movement he is describing did not arise until shortly before the destruction of the Temple in 70 AD.
Judas (often called Jude in English, but the Greek has Judas) is variously named, but this is not surprising. Before the Crucifixion, there would be a need to distinguish him among the apostles from Judas Iscariot, and after the Crucifixion there would be an additional reason for being emphatic about the distinction. "Thaddaeus" is possibly a variant of "Theudas," which in turn is perhaps used as a Greek equivalent of "Judas" (with the Hebrew Name of God replaced by the Greek "theos"). Since the Aramaic "thad" means "chest," we may suppose either that "Theudas" was re-Semiticized by a folk-etymology or that Judas received the nickname "Thaddeus" directly. I assume that the nickname suggests a brawny lad. "Lebbaeus," according to Young's Concordance, means "man of heart," and so may be a variant of "Thaddaeus," but there is a lot of linguistic conjecture flying around here. (Note: It is not suggested that the Judas => Theudas => Thaddaeus => Lebbaeus linguistic derivation took place with the Apostle personally, but that the names were considered in his day to be vaguely equivalent, as today in England the names Mary and Polly, or Margaret and Peggy, or Edward, Ed, Ted, and Ned, are considered to be equivalent, or as today many Jewish names are considered in some Jewish circles to have Gentile equivalents (Moishe = Maurice, Yitzak = Isadore, Yaakov = Jack, Label = Larry, Shmuel = Shawn, etc.). The reader will have noticed mention of "Thomas, surnamed Didymus," and will note that these names are Aramaic and Greek respectively, both meaning "twin.")
After the Last Supper it was Jude who asked Our Lord why he chose to reveal Himself only to the disciples. He received the reply: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him." (John 14:22f)
The ninth name on the lists of Apostles is that of James (the son) of Alphaeus. Although most modern translations render "Judas of James" as "Judas the son of James," there has been a tendency to understand it as "Judas the brother of James" and to assume that these two apostles were brothers. This assumption in turn leads to an identification of the two with the "brothers of the Lord" of the same name. The difficulty with this is that the brothers (at least some of them) did not believe in Jesus until after the Resurrection, and therefore could not have been part of the Twelve.
The New Testament Epistle of Jude was written by "Judas the brother of James," which could refer to either Jude. In any case, we commemorate on this day (1) Simon the Zealot, one of the original Twelve; (2) Judas of James (also called Thaddaeus or Lebbaeus), also one of the original Twelve; and (3) Jude (or Judas) the brother of James and author of the Epistle, without settling the question of whether (2) and (3) are the same person.
The Epistle of Jude is a brief document addressed to the Church, and warns against corrupt influences that have crept in. It has some obscure and baffling references to old Jewish traditions, but it includes a memorable exhortation to "contend for the faith once delivered to the saints," and an even more memorable closing:
Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding great joy, to the only wise God, or Savior, be glory and majesty, dominion and power, both now and ever. Amen.
After the Last Supper it was Jude who asked Our Lord why he chose to reveal Himself only to the disciples. He received the reply: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him." (John 14:22f)
The ninth name on the lists of Apostles is that of James (the son) of Alphaeus. Although most modern translations render "Judas of James" as "Judas the son of James," there has been a tendency to understand it as "Judas the brother of James" and to assume that these two apostles were brothers. This assumption in turn leads to an identification of the two with the "brothers of the Lord" of the same name. The difficulty with this is that the brothers (at least some of them) did not believe in Jesus until after the Resurrection, and therefore could not have been part of the Twelve.
The New Testament Epistle of Jude was written by "Judas the brother of James," which could refer to either Jude. In any case, we commemorate on this day (1) Simon the Zealot, one of the original Twelve; (2) Judas of James (also called Thaddaeus or Lebbaeus), also one of the original Twelve; and (3) Jude (or Judas) the brother of James and author of the Epistle, without settling the question of whether (2) and (3) are the same person.
The Epistle of Jude is a brief document addressed to the Church, and warns against corrupt influences that have crept in. It has some obscure and baffling references to old Jewish traditions, but it includes a memorable exhortation to "contend for the faith once delivered to the saints," and an even more memorable closing:
Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding great joy, to the only wise God, or Savior, be glory and majesty, dominion and power, both now and ever. Amen.
Jude is often, in popular usage, referred to as the patron of desperate causes, the "saint of last resort," the one you ask for help when all else fails. Some readers will wonder what this is all about.
Since his name reminds hearers of Judas Iscariot, there is a tendency for someone asking a Christian brother now with the Lord for intercessory prayers to try one of the other apostles first. Hence, Jude has come to be called "the saint of last resort," the one whom you ask only when desperate.
Doubtless, you want to hear my personal opinion on this business of invocation of saints. Since you insist....
In the first place, the expression, "praying to Saint X" is misleading and unfortunate. In older English "pray" simply meant to request politely. Thus, in the KJV, we read that Jesus boarded Simon Peter's ship and "prayed him that he would thrust out a little from the land." (L 5:3) Thus, the idea of "praying to Saint X" is simply the idea of asking a fellow Christian to intercede with God on one's behalf. It is not different in principle from asking your Christian roommate to pray for you. However, in modern English, the word "pray" is generally understood to refer to worship. I therefore urge everyone who talks about "praying to Saint X" to modernize his language and instead talk about "asking Saint X to join me in praying to God for the recovery of my sick aunt," or whatever. The other way of talking can mislead others, and it can mislead the speaker.
That was a preliminary comment on terminology. Now to the question. Undoubtedly asking one's fellow Christians in heaven for their prayers is something that can be abused. It can readily degenerate into the notion that getting what you want from God is a matter of knowing what channels to go through, what strings to pull. One ends up thinking of heaven as a place like the seat of a corrupt government (whether Washington or Versailles), where favors are traded and deals are made by influence peddlers. But the fact that something can be abused does not mean that we ought to give up its proper use. And surely one of the most valuable truths of the Christian faith is that God's love for us moves us to love in return, not only God but also one another, so that every Christian is a mirror in which the light of Christ is reflected to every other Christian. The Scriptures seem to show that God delights in giving us gifts through others when He could just as easily have given them directly. When Paul on the road to Damascus asks, "Lord, what will you have me do?" God does not tell him, but sends Ananias to tell him instead (A 9:1-19). When the centurion Cornelius is praying, God sends an angel to speak to him, but the angel does not preach the Gospel to him. It tells him to send for a man called Peter, and Peter comes and preaches the Gospel to him (A 10). God wants us to owe our spiritual well-being, not just to Him, but also to one another. Hence He has told us to pray for one another. Nor is the bond of Christian love broken by death. The martyrs under the altar in John's vision (Rev 6:9ff) pray for the church on earth. Even the Rich Man in Hell, in Jesus' parable, intercedes for his five brothers on earth. Are we to suppose that the saved are less compassionate than the damned?
Is this an important part of my faith, you ask. Well, it is certainly an important doctrine that Jesus said: "A new commandment I give you, that you love one another as I have loved you." To feel myself surrounded by the love of God and of my fellow Christians, living and dead, is important. To love in return, by praying for my fellow Christians as well as for my own concerns, is important. It is not for nothing that Jesus taught us to pray: "Give us our daily bread, and forgive us our sins." Do I spend a significant fraction of my prayer time asking various Christians now in heaven for their prayers. No, just as I do not spend a lot of time asking my fellow Christians here on earth for their prayers. But I do ask for, and value, the prayers of my fellow Christians, living and dead; and I delight in the knowledge that when I praise God, my voice is part of a great chorus of praise in which angels, glorified and perfected saints, saints still on their pilgrimage, and even (in ways befitting their natures) beasts, plants, and inanimate objects join together. "Let all things praise the LORD." Amen.
Prayers (traditional language)
O Almighty God, who hast built thy Church upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner-stone; Grant us so to be joined together in unity of spirit by their doctrine, that we may be made a holy temple acceptable unto thee; through the same Jesus Christ Our Lord.
O God, we thank thee for the glorious company of the apostles, and especially on this day for Simon and Jude; and we pray thee that, as they were faithful and zealous in their mission, so we may with ardent devotion make known the love and mercy of our Lord and Savior Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Prayer (contemporary language)
O Almighty God, who have built your Church upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner-stone; Grant us so to be joined together in unity of spirit by their doctrine, that we may be made a holy temple acceptable to you; through Jesus Christ our Lord.
O God, we thank you for the glorious company of the apostles, and especially on this day for Simon and Jude; and we pray that, as they were faithful and zealous in their mission, so we may with ardent devotion make known the love and mercy of our Lord and Savior Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.
Psalm 119:89-96
Deuteronomy 32:1-4
Ephesians 2:13-22
John 15:17-27 (Ap)
The Apostle James the Less
Facts and information about the Apostle James the Less
The following provides fast and concise facts and information:
Date of Death: James died in A.D. 63
Cause of Death: Brains dashed out
The Early Life of the Apostle James the Less
The Life of the Apostle James the Less. James the Less was one of the disciples of Jesus. James was believed to be the son of Alphaeus and was one of the Twelve Apostles of Jesus. He is generally associated with the name James the Less. This is because there was already a more prominent James among the twelve apostles (James, son of Zebedee, who was considered the greater apostle). James, the son of Alphaeus, was called James the Less, was thought to be a cousin of Jesus, by the sister of the Virgin Mary, and the brother of Jude Thaddeus.
Jesus and the Apostle James the Less
Andrew introduced his brother Simon to Jesus. The name James the Less, meaning 'rock', was selected by Jesus to indicate the he would be the rock-like foundation on which the Church would be built. James the Less was a faithful follower of Jesus although at the Last Supper Jesus predicted that James the Less would deny him three times following his death. Jesus said unto him, "Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice." At the time of the arrest of Jesus, James the Less cut off the ear of a servant of the high priest with a sword but then, as had been predicted, he denied three times that he had never known Jesus. James the Less then travelled to spread the Gospel and was in Rome in 63/64AD during the rule of the Roman Emperor Nero (r.54-68).
The Death of the Apostle James the Less
After the crucifixion of Jesus James was created the first Bishop of Jerusalem. He was persecuted for his Christian faith and Simeon the fuller dashed out his brains. Fullers were people who performed the last steps in making cloth or cleaning clothes and a fuller's club was used to beat clothes in order to clean them.
The Apostle Simon ( Peter )
Good Afternoon! Let us rejoice in the Lord.
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It has been said that the apostle Peter was a slender person. He was of a middle size, inclining to tallness, and that his complexion was pale (almost white.) It has, also, been said that he had a short, thick, curled beard, thin eyebrows (or no eyebrows at all.)
Another description of the apostle Peter is that his eyes were black, but flecked with red due to frequent weeping.
Peter was born in Betsaida (in Galilee, Israel.) By profession, he was a fisherman. His father (also a fisherman) was named Jona; his brother, the apostle Andrew. He and his brother (Andrew), along with their partners (the apostles James and John) were fishermen on the Sea of Galilee. Zebedee (the father of James and John) was also a partner.
So firm was Peter's faith that Jesus gave him the name of Cephas, meaning, in the Syriac language, a rock (Peter is the Greek translation of Cephas.)
The house in which Peter lived, in Capernaum, is still standing; in the 5th century AD, however, a Christian church was constructed over it.
It was Peter who preached to the masses in Jerusalem on the day of Pentecost (following Jesus' ascension to heaven.) His message is recorded in the New Testament of the Bible, the book of Acts, chapter 2.
Peter is, also, the one who prompted the disciples to choose a replacement to take over the apostolic ministry of Judas Iscariot (after Judas' betrayal of Christ Jesus.)
It was, also, Peter who healed a man, who was over 40 years of age, who had been crippled from birth, with but the words, "Silver and gold I do not have, but what I have I give to you. In the name of Jesus Christ of Nazareth, walk."
Peter was called by the apostle Paul a "pillar" of the Church. It was, also, believed by the crowds that the mere casting of his shadow upon the sick was capable of bringing about miraculous healing.
Peter is the one who defended the inclusion of the Gentiles (non-Jews) into the Christian Church at the Apostolic Council in Jerusalem. His ministry was primarily to the Jews, as the apostle Paul's was to the Gentiles.
After being imprisoned several times in Jerusalem (because of his faith), Peter left with his wife and possibly others. It is believed that he ministered (in Babylon) to the Jewish colonists there. It is, also, believed to be his location when he wrote his first epistle (1 Peter.)
Peter eventually went to Rome. While there, it is believed that John Mark (the writer of the Gospel of Mark) served as his translator (as he preached.) There is a Church tradition which says that "Mark the disciple and interpreter of the apostle Peter wrote a short gospel at the request of the brethren at Rome, embodying what he had heard Peter tell." Thus Peter was the source of the Gospel of Mark.
According to Church tradition, the Roman Emperor Nero, publicly announcing himself the chief enemy of God, was led in his fury to slaughter the Apostles. Because of this persecution, Peter was crucified upside down while in Rome.
Concerning the last hours of his life, it is said that Peter, when seeing his own wife led out to die, rejoiced because of her summons and her return home. He called to her very encouragingly and comfortingly, addressing her by name, and saying, "O thou, remember the Lord."
Of the final days of the apostle Peter in Rome, Italy, Jowett wrote that Peter was cast into a horrible prison called the Mamertine. For nine months, in absolute darkness, he endured monstrous torture manacled to a post. In spite of all the suffering Peter was subjected to, however, he converted his jailers, Processus, Martinianus, and forty-seven others.
Peter met his death at the hand of the Romans in Nero's circus, 67AD.
St. Philip the Apostle
First Century
The Gospels of Sts. Matthew, Mark and Luke tell us nothing of Philip except our Lord's choice of him as an Apostle. St. John, however, in youth his fellow townsman at Bethsaida, and in old age his neighbor in Asia Minor, tells us more of him. It was he of whom Jesus asked how sufficient bread could be provided to feed the five thousand, and who replied that 'two hundred silver pieces could not buy enough.' The Greeks who wished to see Jesus approached Philip, and, at the Last Supper, it was he who asked to be shown the Father.
St. James the Less
First Century
The only direct information which the New Testament provides about the second apostle who bore the name James is that he was the 'son of Alphaeus' (Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13). In these circumstances, it is not surprising that attempts have been made to identify him with one, or more, of the several people so named elsewhere in the New Testament. The most outstanding of these is James, 'the brother of the Lord,' who is thus described by St. Paul (Galatians 1:19; cf. also 2:9 and 12). He is probably to be identified with the recipient of a vision of the Risen Christ (1 Corinthians 15:7), and is, doubtless, the same James who is depicted as the leading Christian of the Church of Jerusalem (Acts 12:17; 15:13; 21:18). Finally, it seems natural to identify him with the Lord's brother of that name mentioned in the Gospels (Matthew 13:55; Mark 6:3). It was the opinion of St. Jerome--an opinion for a long time generally accepted--that James, son of Alphaeus, and James, the Lord's brother, are the same person; but the tendency among biblical scholars nowadays is to distinguish between the two, and to be content with regard to this apostle, as we have to be content in the case of others of the Twelve, with the bare mention of his name.
The term 'brethren of the Lord' is used by New Testament writers to designate a group of persons distinct from the Twelve (cf. 1 Corinthians 9:5; Acts 1:13 and 14). In their few appearances in the Gospels, they are shown as incredulous with regard to Christ's preaching, even positively opposed to him; and this at a time when the Apostolic College was already constituted (e.g. John 7:3-5; Mark 3:21 and 31-36). While no completely convincing argument can be found, it would appear more probable that neither James nor any other of the brethren was a member of the Twelve.
Similarly, if one keeps in mind the pre-eminent position occupied by James, the Lord's brother, among the Jewish converts at Jerusalem, he would appear the most likely author of the Epistle of James, a letter addressed primarily to the convert Jews of the Dispersion.
Early Christian tradition agrees with Josephus in stating that James, the Lord's brother, was put to death by the Jewish authorities (probably in the year 62). Hegesippus, writing in the second century, describes James as an ascetic--'wine and strong drink he drank not, nor did he meat; he neither shaved his head, nor anointed himself with oil ... and the skin of his knees was hardened like a camel's through his much praying.' He was held in high repute for his sanctity, but gradually incurred the envy and enmity of the scribes and pharisees because of his sway over the people, and this culminated in their stoning him to death within the temple precincts, while he was addressing the crowd.
The very large and involved question of the relationship between Christ and 'his brethren' can only be touched on here. In the first place there can be no doubt that the Greek word in the original texts means 'brother; at the same time one should remember that, as used in the New Testament, viz to designate a well-defined group of people (e.g. 1 Corinthians 9:5), the term must have taken its rise among the Aramaic-speaking first Christians; that, therefore, our Greek term is merely a translation of the current Aramaic word. Consequently, it is permissible to argue that, as in several verifiable instances in the Old Testament, so here, 'brother' does not necessarily mean full-brother, nor even half-brother, but may be used to designate remoter degrees of kinship, including cousins, since neither Hebrew nor Aramaic had a word for 'cousin.' If, then, Christ did have cousins, the only suitable word in Aramaic to describe them would have been 'brethren.' Catholic belief in the perpetual virginity of Mary, while resting largely on the basis of a firm tradition, still finds some support in the nuances of Scripture: Mary's implied vow of virginity (Luke 1:34); the family life of Mary and Joseph, as told by Luke, makes no mention of other children; Christ alone is 'son of Mary'; the otherwise hardly comprehensible action of Christ in confiding his mother to St. John's care. The theory which would make the 'brethren' sons of Joseph by a previous marriage, likewise, has no Scriptural foundation. Conversely, the view which holds them to be Christ's cousins by being the children either of a sister of his mother, or of a brother of St. Joseph, has only conjectural value.
The Saints: A Concise Biographical Dictionary, ed. John Coulson
Who was John the Apostle?
Since his name reminds hearers of Judas Iscariot, there is a tendency for someone asking a Christian brother now with the Lord for intercessory prayers to try one of the other apostles first. Hence, Jude has come to be called "the saint of last resort," the one whom you ask only when desperate.
Doubtless, you want to hear my personal opinion on this business of invocation of saints. Since you insist....
In the first place, the expression, "praying to Saint X" is misleading and unfortunate. In older English "pray" simply meant to request politely. Thus, in the KJV, we read that Jesus boarded Simon Peter's ship and "prayed him that he would thrust out a little from the land." (L 5:3) Thus, the idea of "praying to Saint X" is simply the idea of asking a fellow Christian to intercede with God on one's behalf. It is not different in principle from asking your Christian roommate to pray for you. However, in modern English, the word "pray" is generally understood to refer to worship. I therefore urge everyone who talks about "praying to Saint X" to modernize his language and instead talk about "asking Saint X to join me in praying to God for the recovery of my sick aunt," or whatever. The other way of talking can mislead others, and it can mislead the speaker.
That was a preliminary comment on terminology. Now to the question. Undoubtedly asking one's fellow Christians in heaven for their prayers is something that can be abused. It can readily degenerate into the notion that getting what you want from God is a matter of knowing what channels to go through, what strings to pull. One ends up thinking of heaven as a place like the seat of a corrupt government (whether Washington or Versailles), where favors are traded and deals are made by influence peddlers. But the fact that something can be abused does not mean that we ought to give up its proper use. And surely one of the most valuable truths of the Christian faith is that God's love for us moves us to love in return, not only God but also one another, so that every Christian is a mirror in which the light of Christ is reflected to every other Christian. The Scriptures seem to show that God delights in giving us gifts through others when He could just as easily have given them directly. When Paul on the road to Damascus asks, "Lord, what will you have me do?" God does not tell him, but sends Ananias to tell him instead (A 9:1-19). When the centurion Cornelius is praying, God sends an angel to speak to him, but the angel does not preach the Gospel to him. It tells him to send for a man called Peter, and Peter comes and preaches the Gospel to him (A 10). God wants us to owe our spiritual well-being, not just to Him, but also to one another. Hence He has told us to pray for one another. Nor is the bond of Christian love broken by death. The martyrs under the altar in John's vision (Rev 6:9ff) pray for the church on earth. Even the Rich Man in Hell, in Jesus' parable, intercedes for his five brothers on earth. Are we to suppose that the saved are less compassionate than the damned?
Is this an important part of my faith, you ask. Well, it is certainly an important doctrine that Jesus said: "A new commandment I give you, that you love one another as I have loved you." To feel myself surrounded by the love of God and of my fellow Christians, living and dead, is important. To love in return, by praying for my fellow Christians as well as for my own concerns, is important. It is not for nothing that Jesus taught us to pray: "Give us our daily bread, and forgive us our sins." Do I spend a significant fraction of my prayer time asking various Christians now in heaven for their prayers. No, just as I do not spend a lot of time asking my fellow Christians here on earth for their prayers. But I do ask for, and value, the prayers of my fellow Christians, living and dead; and I delight in the knowledge that when I praise God, my voice is part of a great chorus of praise in which angels, glorified and perfected saints, saints still on their pilgrimage, and even (in ways befitting their natures) beasts, plants, and inanimate objects join together. "Let all things praise the LORD." Amen.
Prayers (traditional language)
O Almighty God, who hast built thy Church upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner-stone; Grant us so to be joined together in unity of spirit by their doctrine, that we may be made a holy temple acceptable unto thee; through the same Jesus Christ Our Lord.
O God, we thank thee for the glorious company of the apostles, and especially on this day for Simon and Jude; and we pray thee that, as they were faithful and zealous in their mission, so we may with ardent devotion make known the love and mercy of our Lord and Savior Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Prayer (contemporary language)
O Almighty God, who have built your Church upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner-stone; Grant us so to be joined together in unity of spirit by their doctrine, that we may be made a holy temple acceptable to you; through Jesus Christ our Lord.
O God, we thank you for the glorious company of the apostles, and especially on this day for Simon and Jude; and we pray that, as they were faithful and zealous in their mission, so we may with ardent devotion make known the love and mercy of our Lord and Savior Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.
Psalm 119:89-96
Deuteronomy 32:1-4
Ephesians 2:13-22
John 15:17-27 (Ap)
The Apostle James the Less
Facts and information about the Apostle James the Less
The following provides fast and concise facts and information:
Date of Death: James died in A.D. 63
Cause of Death: Brains dashed out
The Early Life of the Apostle James the Less
The Life of the Apostle James the Less. James the Less was one of the disciples of Jesus. James was believed to be the son of Alphaeus and was one of the Twelve Apostles of Jesus. He is generally associated with the name James the Less. This is because there was already a more prominent James among the twelve apostles (James, son of Zebedee, who was considered the greater apostle). James, the son of Alphaeus, was called James the Less, was thought to be a cousin of Jesus, by the sister of the Virgin Mary, and the brother of Jude Thaddeus.
Jesus and the Apostle James the Less
Andrew introduced his brother Simon to Jesus. The name James the Less, meaning 'rock', was selected by Jesus to indicate the he would be the rock-like foundation on which the Church would be built. James the Less was a faithful follower of Jesus although at the Last Supper Jesus predicted that James the Less would deny him three times following his death. Jesus said unto him, "Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice." At the time of the arrest of Jesus, James the Less cut off the ear of a servant of the high priest with a sword but then, as had been predicted, he denied three times that he had never known Jesus. James the Less then travelled to spread the Gospel and was in Rome in 63/64AD during the rule of the Roman Emperor Nero (r.54-68).
The Death of the Apostle James the Less
After the crucifixion of Jesus James was created the first Bishop of Jerusalem. He was persecuted for his Christian faith and Simeon the fuller dashed out his brains. Fullers were people who performed the last steps in making cloth or cleaning clothes and a fuller's club was used to beat clothes in order to clean them.
The Apostle Simon ( Peter )
Good Afternoon! Let us rejoice in the Lord.
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It has been said that the apostle Peter was a slender person. He was of a middle size, inclining to tallness, and that his complexion was pale (almost white.) It has, also, been said that he had a short, thick, curled beard, thin eyebrows (or no eyebrows at all.)
Another description of the apostle Peter is that his eyes were black, but flecked with red due to frequent weeping.
Peter was born in Betsaida (in Galilee, Israel.) By profession, he was a fisherman. His father (also a fisherman) was named Jona; his brother, the apostle Andrew. He and his brother (Andrew), along with their partners (the apostles James and John) were fishermen on the Sea of Galilee. Zebedee (the father of James and John) was also a partner.
So firm was Peter's faith that Jesus gave him the name of Cephas, meaning, in the Syriac language, a rock (Peter is the Greek translation of Cephas.)
The house in which Peter lived, in Capernaum, is still standing; in the 5th century AD, however, a Christian church was constructed over it.
It was Peter who preached to the masses in Jerusalem on the day of Pentecost (following Jesus' ascension to heaven.) His message is recorded in the New Testament of the Bible, the book of Acts, chapter 2.
Peter is, also, the one who prompted the disciples to choose a replacement to take over the apostolic ministry of Judas Iscariot (after Judas' betrayal of Christ Jesus.)
It was, also, Peter who healed a man, who was over 40 years of age, who had been crippled from birth, with but the words, "Silver and gold I do not have, but what I have I give to you. In the name of Jesus Christ of Nazareth, walk."
Peter was called by the apostle Paul a "pillar" of the Church. It was, also, believed by the crowds that the mere casting of his shadow upon the sick was capable of bringing about miraculous healing.
Peter is the one who defended the inclusion of the Gentiles (non-Jews) into the Christian Church at the Apostolic Council in Jerusalem. His ministry was primarily to the Jews, as the apostle Paul's was to the Gentiles.
After being imprisoned several times in Jerusalem (because of his faith), Peter left with his wife and possibly others. It is believed that he ministered (in Babylon) to the Jewish colonists there. It is, also, believed to be his location when he wrote his first epistle (1 Peter.)
Peter eventually went to Rome. While there, it is believed that John Mark (the writer of the Gospel of Mark) served as his translator (as he preached.) There is a Church tradition which says that "Mark the disciple and interpreter of the apostle Peter wrote a short gospel at the request of the brethren at Rome, embodying what he had heard Peter tell." Thus Peter was the source of the Gospel of Mark.
According to Church tradition, the Roman Emperor Nero, publicly announcing himself the chief enemy of God, was led in his fury to slaughter the Apostles. Because of this persecution, Peter was crucified upside down while in Rome.
Concerning the last hours of his life, it is said that Peter, when seeing his own wife led out to die, rejoiced because of her summons and her return home. He called to her very encouragingly and comfortingly, addressing her by name, and saying, "O thou, remember the Lord."
Of the final days of the apostle Peter in Rome, Italy, Jowett wrote that Peter was cast into a horrible prison called the Mamertine. For nine months, in absolute darkness, he endured monstrous torture manacled to a post. In spite of all the suffering Peter was subjected to, however, he converted his jailers, Processus, Martinianus, and forty-seven others.
Peter met his death at the hand of the Romans in Nero's circus, 67AD.
St. Philip the Apostle
First Century
The Gospels of Sts. Matthew, Mark and Luke tell us nothing of Philip except our Lord's choice of him as an Apostle. St. John, however, in youth his fellow townsman at Bethsaida, and in old age his neighbor in Asia Minor, tells us more of him. It was he of whom Jesus asked how sufficient bread could be provided to feed the five thousand, and who replied that 'two hundred silver pieces could not buy enough.' The Greeks who wished to see Jesus approached Philip, and, at the Last Supper, it was he who asked to be shown the Father.
St. James the Less
First Century
The only direct information which the New Testament provides about the second apostle who bore the name James is that he was the 'son of Alphaeus' (Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13). In these circumstances, it is not surprising that attempts have been made to identify him with one, or more, of the several people so named elsewhere in the New Testament. The most outstanding of these is James, 'the brother of the Lord,' who is thus described by St. Paul (Galatians 1:19; cf. also 2:9 and 12). He is probably to be identified with the recipient of a vision of the Risen Christ (1 Corinthians 15:7), and is, doubtless, the same James who is depicted as the leading Christian of the Church of Jerusalem (Acts 12:17; 15:13; 21:18). Finally, it seems natural to identify him with the Lord's brother of that name mentioned in the Gospels (Matthew 13:55; Mark 6:3). It was the opinion of St. Jerome--an opinion for a long time generally accepted--that James, son of Alphaeus, and James, the Lord's brother, are the same person; but the tendency among biblical scholars nowadays is to distinguish between the two, and to be content with regard to this apostle, as we have to be content in the case of others of the Twelve, with the bare mention of his name.
The term 'brethren of the Lord' is used by New Testament writers to designate a group of persons distinct from the Twelve (cf. 1 Corinthians 9:5; Acts 1:13 and 14). In their few appearances in the Gospels, they are shown as incredulous with regard to Christ's preaching, even positively opposed to him; and this at a time when the Apostolic College was already constituted (e.g. John 7:3-5; Mark 3:21 and 31-36). While no completely convincing argument can be found, it would appear more probable that neither James nor any other of the brethren was a member of the Twelve.
Similarly, if one keeps in mind the pre-eminent position occupied by James, the Lord's brother, among the Jewish converts at Jerusalem, he would appear the most likely author of the Epistle of James, a letter addressed primarily to the convert Jews of the Dispersion.
Early Christian tradition agrees with Josephus in stating that James, the Lord's brother, was put to death by the Jewish authorities (probably in the year 62). Hegesippus, writing in the second century, describes James as an ascetic--'wine and strong drink he drank not, nor did he meat; he neither shaved his head, nor anointed himself with oil ... and the skin of his knees was hardened like a camel's through his much praying.' He was held in high repute for his sanctity, but gradually incurred the envy and enmity of the scribes and pharisees because of his sway over the people, and this culminated in their stoning him to death within the temple precincts, while he was addressing the crowd.
The very large and involved question of the relationship between Christ and 'his brethren' can only be touched on here. In the first place there can be no doubt that the Greek word in the original texts means 'brother; at the same time one should remember that, as used in the New Testament, viz to designate a well-defined group of people (e.g. 1 Corinthians 9:5), the term must have taken its rise among the Aramaic-speaking first Christians; that, therefore, our Greek term is merely a translation of the current Aramaic word. Consequently, it is permissible to argue that, as in several verifiable instances in the Old Testament, so here, 'brother' does not necessarily mean full-brother, nor even half-brother, but may be used to designate remoter degrees of kinship, including cousins, since neither Hebrew nor Aramaic had a word for 'cousin.' If, then, Christ did have cousins, the only suitable word in Aramaic to describe them would have been 'brethren.' Catholic belief in the perpetual virginity of Mary, while resting largely on the basis of a firm tradition, still finds some support in the nuances of Scripture: Mary's implied vow of virginity (Luke 1:34); the family life of Mary and Joseph, as told by Luke, makes no mention of other children; Christ alone is 'son of Mary'; the otherwise hardly comprehensible action of Christ in confiding his mother to St. John's care. The theory which would make the 'brethren' sons of Joseph by a previous marriage, likewise, has no Scriptural foundation. Conversely, the view which holds them to be Christ's cousins by being the children either of a sister of his mother, or of a brother of St. Joseph, has only conjectural value.
The Saints: A Concise Biographical Dictionary, ed. John Coulson
Who was John the Apostle?
John the Apostle is thought to have been a disciple of John the Baptist before meeting Jesus (John 1:35). Although John is not specifically identified as a disciple of John the Baptist, his habit of not naming himself is set in the context of John 1:35-40 when he cites only Andrew. This is seen by many Bible scholars as the first incident of John’s omitting of his own name, which is continued through out his gospel and is attributed to his humility. Though nothing is specifically said about it, John, with his brother James and friends Peter and Andrew, had traveled from Bethsaida to the Jordan, a distance of some 75 miles (John 1:44). This indicated the interest all of them had in the messianic kingdom that John the Baptist's ministry represented.
John the Apostle was the Lord's half-cousin, his mother Salome being Mary's sister (compare Matthew 27:56, Mark 16:1, and John 19:25). He was one of two disciples with John the Baptist when he proclaimed Jesus as God's Lamb. He and Andrew became the Master's original disciples (John 1:35-39).
John the Apostle was a faithful disciple of Jesus during His early Judean ministry (John 2:1-4:54). He and the others then returned home, and to their fishing business, where they worked as partners with John's father Zebedee until Jesus came and called them to permanent discipleship (Mark 1:19-20, Luke 5:7, 10).
John the Apostle was a subordinate disciple during Christ's ministry. Reflecting his secondary position as a disciple, John is mentioned after his brother James in each disciple listing (Mark 3:13-16). Matthew 10:2 and Luke 6:14 list Andrew before John. Knowing the brothers' dispositions, Jesus nicknamed both "Boanerges." The Sons of Thunder revealed ambitious, (Mark 10:35-37), and intolerant natures (Luke 9:51-54).
John the Apostle was a classical servant of Christ. Despite his obvious human failings and sins, John enjoyed an affinity of kindred minds with Jesus that led to him being called "the beloved disciple" by others in the group (John 13:23, 19:26, 20:2). He felt so comfortable with Jesus that he put his head on the Master's chest to inquire about the betrayer (John 13:25).
John the Apostle was a disciple who obviously developed spiritual grace during Christ's ministry. This is seen in two ways: first, he braved danger by entering the High Priest's residence during Christ's trial (John 18:15). His ability to enter the house, then to bring Peter in, means that John's family had access to the High Priest. Second, when he joined Peter in the tomb, John saw the meaning of the careful arrangement of grave clothes, and perspicaciously believed in Christ's resurrection (John 20:8-9). This spiritual insight may account for John's listing as second only to Peter when the apostles gathered in the Upper Room after Christ's ascension (Acts 1:13).
John the Apostle was a great apostolic leader in Acts. He helped preach the Pentecost sermon (Acts 2:7-8), accompanied Peter when they healed the lame man (Acts 3:1-10), was jailed with Peter (Acts 4:1-3), was with Peter when they reported to their brothers (Acts 4:23), and Peter and John were sent by the other apostles to investigate the Samaritan revival (Acts 8:14). This key verse reflects the equilibrium in apostolic leadership. Peter and John were sent, meaning the other apostles trusted them. Peter and John were sent by the others, meaning they went as emissaries of, and with the authority of, the whole.
John the Apostle was a brilliant author of christological teaching. John isn't mentioned by name in Acts after the visit to Samaria (Acts 8:17), but he continued to exercise significant church leadership. Paul called him a pillar of the church (Galatians 2:9). His most lasting contribution to God's work came in the five books that bear his name, including the magnificent Gospel of John and the inimitable Revelation. He was likely the last surviving apostle (Revelation 1:9-10). - See more at: http://www.allaboutjesuschrist.org/john-the-apostle-faq.htm#sthash.R7yMBJYt.dpuf
"This disciple
is the one
who vouches for these things
and has written them down,
and we know
that his testimony is true."
"This disciple
is the one
who vouches for these things
and has written them down,
and we know
that his testimony is true."
John 21:24
This is the final panel of a triptych (three panels) and we have seen the other two, Our Lady of Sorrows and Jesus Christ Extreme Humility. Both of these were commissioned by a friend whose sister was dying of AIDS. Our Lady of Sorrows was painted as she lay dying, and after her death, in her honor, Jesus Christ Extreme Humility. I thought the whole motion and prayer would end there, but one night I awoke in the middle of the night with an image of John crystal clear in my imagination. It came from the right arm of a Cross in Florence, a masterpiece of the medieval master Cimabue. I found the Cross in a book, enlarged the picture of John attached to the right arm, and began to make a drawing for an icon to complete the other two. It seemed natural that John, who stood by Mary's side at the Cross should be there again in this Triptych of the Passion.
John is leaning on his right hand in a fixed sorrow. The letters near his halo are abbreviations for "Apostle John." He is the young apostle, tradition tells us he was the youngest, and the only one to escape martyrdom. Looking into his eyes we see that though he escaped physical martyrdom, he has experienced a kind of soul death watching the murder of the Lord of Life. His head, eyes, mouth, fall with a grief that befits the "disciple whom Jesus loved" (Jn. 13:23) or the "best friend" of the Lord.
One cannot encounter any image of John without thinking of his gospel, his three letters and the impossibly creative, prophetic, apocalyptic book of Revelation. Volume after volume has been written on John's work and especially his gospel. It has been called the last gospel by most scholars and the first gospel by John Robinson in his work The Priority of John. It is considered the most sublime, difficult, convoluted, mystical and elegant in style. Yet for all the things that have been said that tend to scare people away from John, he himself is quite direct and simple about the goal or intention of his gospel. He has recorded the signs and words of the Lord"" ...so that you may believe that Jesus is the Christ, the Son of God, and that believing this you may have life through his name." (Jn. 20:31)
Legends of the life of John grew fast in the early church. After the crucifixion he took the Mother of God to Ephesus and was present at her death or falling asleep (the Dormition). Around the year 90 he was taken to Rome to be martyred but miraculously escaped death and was exiled by the emperor Domitian to the solitary isle of Patmos. There he received and dictated to his young scribe Prochorus, the final book of Scripture, the Revelation. St. Augustine and some in the Eastern church believe John died in Ephesus, a radiantly holy elder bishop, his last words were "Little children, love one another." Then he too, like the Mother of God, fell asleep and was bodily assumed into heaven, only to return at the time of the "Second Advent" to do battle with the antichrist.
Whatever beliefs you hold and cherish about the beloved disciple, it is in the sacred intent of his gospel that you find him. He records and gives his testimony that you might know that Jesus is God, and that in praying, studying, eating this word - bitter and beautiful - as he himself was asked to do (Fr.10) you might have life.
No where else in the Bible is there such conflict with darkness, with the antichrist, antilife, as in John. Darkness, depression, confusion, a slow, thick, smothering evil spills over all that is life. John gently teaches about it, fearlessly names and faces it, and at times spits a fire of invectives against it. This is life or death. In our own times the prophets such as Dorothy Day, William Stringfellow, Daniel Berrigan and most recently Pope John Paul II have called this darkness the "culture of death."
Gazing at this icon, we find gradually, not only grief, but a closeness to John. As his students and friends we see the Word made flesh through his eyes. We pass the Word of Life from one to another, like the lighting of our small candles at the Holy Saturday Easter Vigil. In the silence as the tiny tapers fill the room with light we await the Risen Christ.
Book Of John The Evangelist
Book of John the Evangelist
From The New Advent: Fathers of the Church http://www.newadvent.org/fathers/www.newadvent.org/fathers/ Introduction
Reprinted by Thilo from I. Benoist's Histoire des Albigeois, &c., Paris, 196, T. 1, 283-96. Dollinger in his Beitrage zur mittelalter-lichen Sektengeschichte, vol. ii, printed another text from a fourteenth-century manuscript at Vienna. I have not given the variants. Thilo's reprint is followed. The Vienna MS. is rather imperfect at the end. Benoist derived his text from the Archives of the Inquisition at Carcassonne. The manuscript of it had this annotation in Latin:
'This is the secret book of the heretics of Concoreze, brought from Bulgaria by their bishop Nazarius; full of errors.'
This Nazarius was examined by Rainer (Contra Waldenses, vi: printed in Bibl. Patr. max. xxv. 271). He said that the Blessed Virgin was an angel and that Christ did not take upon him a human nature but an angelic or heavenly one: and that he had this erroneous teaching from a bishop and elder son of the church of Bulgaria almost sixty years since.
The book is a Bogomile production, denying that the world was made by God, and attributing creation to the devil. Catholic Christians are disciples of John Baptist: baptism has no value, nor, probably the Eucharist: but the statement about this has dropped out of the text. The law of sacrifices (promulgated by Enoch) and the Mosaic law are works of the devil.
The account of the Last Judgement, I agree with Thilo, seems too orthodox and conventional to square with the rest of the book: one suspects dilution from another source. In its Latin dress the book can hardly be older than the twelfth century. The original might be of the sixth or seventh.
I, John, your brother and partaker in tribulation, and that shall be also a partaker in the kingdom of heaven, when I lay upon breast of our Lord Jesus Christ and said unto him: Lord, who is he that shall betray thee [and] he answered and said: He that dippeth his hand with me in the dish: then Satan entered unto him and he sought how he might betray me.
And I said: Lord, before Satan fell, in what glory abode he with thy Father And he said unto me: In such glory was he that he commanded the powers of the heavens: but I sat with my Father, and he did order all the followers of the Father, and went down from heaven unto the deep and ascended up out of the deep unto the throne of the invisible Father. And he saw the glory of him that moveth the heavens, and he thought to set his seat above the clouds of heaven and desired to be like unto the Most High.
And when he had descended into the air, he said unto the angel of the air: Open unto me the gates of the air. And he opened them unto him. And he sought to go further downward and found the angel which held the waters, and said unto him: Open unto me the gates of the waters. And he opened to him. And he passed through and found all the face of the earth covered with waters. And he passed through beneath the earth and found two fishes lying upon the waters, and they were as oxen yoked for ploughing, holding the whole earth by the commandment of the invisible Father, from the west even unto the sunrising. And when he had gone down he found clouds hanging which held the waters of the sea. And he went down yet further and found hell, that is the gehenna of fire and thereafter he could go down no further because of the flame of the burning fire. And Satan returned back and filled up (passed over again) the paths and entered in unto the angel of the air and to him that was over the waters, and said unto them: All these things are mine: if ye will hearken unto me, I will set my seat in the clouds and be like the Most High, and I will take the waters from this upper firmament and gather together the other parts (places) of the sea, and thereafter there shall be no water upon the face of all the earth, and I will reign with you world without end.
And when he had said thus unto the angels, he went up unto the other angels, even unto the fifth heaven, and thus spake he unto each of them: How much owest thou unto thy lord He said: An hundred measures (cors) of wheat. And he said unto him: Take pen and ink and write sixty. And unto others he said: And thou, how much owest thou unto thy lord and he answered: An hundred jars of oil. And he said: Sit down and write fifty. And as he went up through all the heavens he said thus, even unto the fifth heaven, seducing the angels of the invisible Father. And there came forth a voice out of the throne of the Father, saying: What doest thou, O denier of the Father, seducing the angels doer of iniquity, that thou hast devised do quickly.
Then the Father commanded his angels, saying: Take away their garments. And the angels took away their garments and their thrones and their crowns from all the angels that hearkened unto him.
And I asked of the Lord: When Satan fell, in what place dwelt he And he answered me: My Father changed his appearance because of his pride, and the light was taken from him, and his face became like unto heated iron, and his face became wholly like that of a man: and he drew with his tail the third part of the angels of God, and was cast out from the seat of God and from the stewardship of the heavens. And Satan came down into this firmament, and he could find (make) no rest for himself nor for them that were with him. And he asked the Father saying: Have patience with me and I will pay thee all. And the Father had mercy on him and gave him rest and them that were with him, as much as they would even unto seven days.
And so sat he in the firmament and commanded the angel that was over the air and him that was over the waters, and they raised the earth up and it appeared dry: and he took the crown of the angel that was over the waters, and of the half thereof he made the light of the moon and of the half the light of the stars: and of the precious stones he made all the hosts of the stars.
And thereafter he made the angels his ministers according to the order of the form of the Most High, and by the commandment of the invisible Father he made thunder, rain, hail, and snow.
And he sent forth angels to be ministers over them. And he commanded the earth to bring forth every beast for food (fatling), and every creeping thing, and trees and herbs: and he commanded the sea to bring forth fishes, and the fowls of the heaven.
And he devised furthermore and made man in his likeness, and commanded the (or an) angel of the third heaven to enter into the body of clay. And he took thereof and made another body in the form of a woman, and commanded the (or an) angel of the second heaven to enter into the body of the woman. But the angel lamented when they beheld a mortal shape upon them and that they were unlike in shape. And he commanded them to do the deed of the flesh in the bodies of clay, and they knew not how to commit sin.
Then did the contriver of evil devise in his mind to make paradise, and he brought the man and woman into it. And he Commanded to bring a reed, and the devil planted it in the midst of paradise, and so did the wicked devil hide his device that they knew not his deceit. And he came in and spake unto them, saying: Of every fruit which is in paradise eat ye, but of the fruit of the knowledge of good and evil eat not. Notwithstanding, the devil entered into a wicked serpent and seduced the angel that was in the form of the woman, and he wrought his lust with Eve in the Song of the serpent. And therefore are they called sons of the devil and sons of the serpent that do the lust of the devil their father, even unto the end of this world. And again the devil poured out upon the angel that was in Adam the poison of his lust, and it begetteth the sons of the serpent and the sons of the devil even unto the end of this world.
And after that I, John, asked of the Lord, saying: How say men that Adam and Eve were created by God and set in paradise to keep the commandments of the Father, and were delivered unto death And the Lord said to me: Hearken, John, beloved of my Father; foolish men say thus in their deceitfulness that my Father made bodies of clay: but by the Holy Ghost made he all the powers of the heavens, and holy ones were found having bodies of clay because of their transgression, and therefore were delivered unto death.
And again I, John, asked the Lord: How beginneth a man to be in the Spirit (to have a spirit) in a body of flesh And the Lord said unto me: Certain of the angels which fell do enter unto the bodies of women, and receive flesh from the lust of the flesh, and so is a spirit born of spirit, and flesh of flesh, and so is the kingdom of Satan accomplished in this world and among all nations.
And he said to me: My Father hath suffered him to reign seven days, which are seven ages.
And I asked the Lord and said: What shall be in that time And he said to me: From the time when the devil fell from the glory of the Father and (lost) his own glory, he sat upon the clouds, and sent his ministers, even angels flaming with fire, unto men from Adam even unto Henoch his servant. And he raised up Henoch upon the firmament and showed him his godhead and commanded pen and ink to be given him: and he sat down and wrote threescore and seven books. And he commanded that he should take them to the earth and deliver them unto his sons. And Henoch let his books down upon the earth and delivered them unto his sons, and began to teach them to perform the custom of sacrifice, and unrighteous mysteries, and so did he hide the kingdom of heaven from men. And he said unto them: Behold that I am your god and beside me is none other god. And therefore did my Father send me into the world that I might make it known unto men, that they might know the evil device of the devil.
And then when he perceived that I had come down out of heaven into the world, he sent an angel and took of three sorts of wood and gave them unto Moses that I might be crucified, and now are they reserved for me. But then (now) did the devil proclaim unto him (Moses) his godhead, and unto his people, and commanded a law to be given unto the children of Israel, and brought them out through the midst of the sea which was dried up.
When my Father thought to send me into the world, he sent his angel before me, by name Mary, to receive me. And I when I came down entered in by the ear and came forth by the ear.
And Satan the prince of this world perceived that I was come to seek and save them that were lost, and sent his angel, even Helias the prophet, baptizing with water: who is called John the Baptist. And Helias asked the prince of this world: How can I know him Then his lord said: On whom soever thou shalt see the spirit descending like a dove and resting upon him, he it is that baptizeth with the Holy Ghost unto forgiveness of sins: thou wilt be able to destroy him and to save. And again I, John, asked the Lord: Can a man be saved by the baptism of John without thy baptism And the Lord answered: Unless I have baptized him unto forgiveness of sins, by the baptism of water can no man see the kingdom of heaven: for I am the bread of life that came down from the seventh heaven and they that eat my flesh and drink my blood, they shall be called the sons of God.
And I asked the Lord and said: What meaneth it, to eat my flesh and drink my blood (An answer and question seem to have fallen out.) And the Lord said unto me: Before the falling of the devil with all his host from the glory of the Father [in prayer], they did glorify the Father in their prayers thus, saying: Our Father, which art in heaven; and so did all their songs come up before the throne of the Father. But when they had fallen, after that they are not able to glorify God with that prayer.
And I asked the Lord: How do all men receive the baptism of John, but thine not at all And the Lord answered: Because their deeds are evil and they come not unto the light.
The disciples of John marry and are given in marriage; but my disciples neither marry nor are given in marriage, but are as the angels of God in heaven. But I said: If, then, it be sin to have to do with a woman, it is not good to marry. And the Lord said unto me: Not every one can receive this saying (&c., Matt. xix.11, 12).
I asked the Lord concerning the day of judgement: What shall be the sign of thy coming And he answered and said unto me: When the numbers of the righteous shall be accomplished that is, the number of the righteous that are crowned, that have fallen, then shall Satan be loosed out of his prison, having great wrath, and shall make war with the righteous, and they shall cry unto the Lord with a loud voice. And immediately the Lord shall command an angel to blow with the trumpet, and the voice of the archangel shall be heard in the trumpet from heaven even unto hell.
And then shall the sun be darkened and the moon shall not give her light, and the stars shall fall, and the four winds shall be loosed from their foundations, and shall cause the earth and the sea and the mountains to quake together. And the heaven shall immediately shake and the sun shall be darkened, and it shall shine even to the fourth hour. Then shall appear the sign of the Son of man, and all the holy angels with him, and he shall set his seat upon the clouds, and sit on the throne of his majesty with the twelve apostles on the twelve seats of their glory. And the books shall be opened and he shall judge the whole world and the faith which he proclaimed. And then shall the Son of man send his angels, and they shall gather his elect from the four winds from the heights of the heavens unto the boundaries of them, and shall bring them to seek.
Then shall the Son of God send the evil spirits, to bring all nations before him, and shall say unto them: Come, ye that did say: We have eaten and drunk and received the gain of this world. And after that they shall again be brought, and shall all stand before the judgement seat, even all nations, in fear. And the books of life shall be opened and all nations shall show forth their ungodliness. And he shall glorify the righteous for their patience: and glory and honour and incorruption shall be the reward of their good works: but as for them that kept the commandments of the angels and obeyed unrighteously, indignation and trouble and anguish shall take hold on then.
And the Son of God shall bring forth the elect out of the midst of the sinners and say unto them: Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Then shall he say unto the sinners: Depart from me, ye cursed, into everlasting fire, which was prepared for the devil and his angels. And the rest, beholding the last cutting off, shall cast the sinners into hell by the commandment of the invisible Father. Then shall the spirits of them that believe not go forth out of the prisons, and then shall my voice be heard, and there shall be one fold and one shepherd: and the darkness and obscurity shall come forth out of the lower parts of the earth -that is to say, the darkness of the gehenna of fire- and shall burn all things from below even to the air of the firmament. And the Lord shall be in the firmament and even to the lower parts of the earth. (read And the distance from the firmament unto the lower parts of the earth shall be) as if a man of thirty years old should take up a stone and cast it down, hardly in three years would it reach the bottom: so great is the depth of the pit and of the fire wherein the sinners shall dwell. And then shall Satan and all his host be bound and cast into the lake of fire. And the Son of God shall walk with his elect above the firmament and shall shut up the devil, binding him with strong chains that cannot be loosed. At that time the sinners, weeping and mourning, shall say: O earth, swallow us up and cover us in death. And then shall the righteous shine as the sun in the kingdom of their Father. And he shall bring them before the throne of the invisible Father, saying: Behold, I and my children whom God hath given me. O righteous one, the world hath not known thee, but I have known thee in truth, because thou hast sent me. And then shall the Father answer his Son and say: My beloved Son, sit thou on my right hand until I make thine enemies the footstool of thy feet, which have denied me and said: We are gods, and beside us there is none other god: which have slain thy prophets and persecuted thy righteous ones, and thou hast persecuted them even unto the outer darkness: there shall be weeping and gnashing of teeth.
And then shall the Son of God sit on the right hand of his Father, and the Father shall command his angels, and they shall minister unto them (i.e. the righteous) and set them among the choirs of the angels, to clothe them with incorruptible garments, and shall give them crowns that fade not and seats that cannot be moved. And God shall be in the midst of them; and they shall not hunger nor thirst any more, neither shall the sun light on them nor any heat. And God shall wipe away every tear from their eyes. And he shall reign with his holy Father, and of his kingdom there shall be no end for ever and ever.
Scanned and Edited by Joshua Williams Northwest Nazarene College, 1995
Apostle Philip
Was a native of the city of Bethsaida (or Bethesda, in Galilee). He had a profound depth of knowledge of the Holy Scripture, and rightly discerning the meaning of the Old Testament prophecies, he awaited the coming of the Messiah. Through the summoning of the Saviour (Jn. 1: 43), Philip followed Him. The Apostle Philip is spoken about several times in the Holy Gospel: he brought to Christ the Apostle Nathaniel (i.e. Bartholomew, and; Life at Jn. 1: 46); the Lord asks him how much money would be needful to buy bread for five thousand men (Jn. 6: 5-7); he brought certain of the Hellenised Jews wanting to see Jesus (Jn. 12: 21-22); and finally, at the time of the Last Supper he asked Christ about God the Father (Jn. 14: 8).
After the Ascension of the Lord, the Apostle Philip preached the Word of God in Galilee, accompanying his preaching with miracles. Thus, he restored to life a dead infant, in the arms of its mother. From Galilee he set off to Greece, and preached amongst the Jews that had settled there. Some of them reported in Jerusalem about the preaching of the apostle, in response to which there arrived in Greece from Jerusalem, scribes with the Jewish high-priest at their head, for a persecution against the Apostle Philip.
The Apostle Philip exposed the lie of the high-priest, who said that the disciples of Christ had stolen away and hidden the body of Christ, telling instead how the Pharisees had bribed the soldiers on watch, to deliberately spread this rumour. When the Jewish high-priest and his companions began to insult the Lord and lunged at the Apostle Philip, they suddenly were struck blind. By prayer the apostle restored everyone to sight, and in beholding this miracle, many believed in Christ. The Apostle Philip established a bishop for them, by the name of Narcissos.
From Greece the Apostle Philip set out to Parthia, and then to the city of Azota, where hewas instrumental in healing an eye affliction of the daughter of a local resident named Nikoclides, who had received him into his home, and then baptised his whole family in the name of Jesus.
From Azota the Apostle Philip set out to Syrian Hieropolis where, stirred up by the Pharisees, the Jews burned the house of Heros, who had taken in the Apostle Philip, and they wanted to kill the apostle. But in witnessing miracles wrought by the apostle, the healing of the hand of the city official Aristarchos, withered in attempting to strike the apostle, and also a dead child restored to life, they repented and many accepted Baptism. Having made Heros the bishop at Hieropolis, the Apostle Philip went on to Syria, Asia Minor, Lydia, Emessa, and everywhere preaching the Gospel and undergoing sufferings. Both he and his sister Mariamna who was accompanying him were pelted with stones, locked up in prison, and thrown out of villages.
Then the Apostle Philip arrived in Phrygia, in the city of Phrygian Hieropolis, where there were many pagan temples, among which was a pagan temple devoted to snake-worship, having within it an enormous serpent. The Apostle Philip by the power of prayer killed the serpent and many were healed that was bitten by the snakes. Among those healed was the wife of the city governor Amphypatos. Having learned that his wife had accepted Christianity, the governor Amphypatos gave orders to arrest Philip, his sister, and the Apostle Bartholomew travelling with them. At the urging of the pagan priests of the temple of the serpent, Amphypatos gave orders to crucify the Apostles Philip and Bartholomew. At this time there began an earthquake, and it knocked down to the ground all those present at the judgement-place. Hanging upon the cross at the pagan temple of the serpent, the Apostle Philip prayed for the salvation of those that had crucified him, to save them from the ravages of the earthquake. Seeing this happen, the people believed in Christ and began to demand that the apostles be taken down from the crosses. The Apostle Bartholomew, in being taken down from the cross was still alive, and he baptised all those believing and established a bishop for them.
But the Apostle Philip, through whose prayers everyone remained alive, except for Amphypatos and the pagan priests, -- died on the cross.
Mariamna his sister buried his body, and together with the Apostle Bartholomew she set out preaching to Armenia, where the Apostle Bartholomew was crucified; Mariamna herself then preached until her own death at Likaoneia.
Description of Apostle Philip
This Apostle, one of the Twelve, was from Bethsaida of Galilee, and was a compatriot of Andrew and Peter. He was instructed in the teachings of the Law, and devoted himself to the study of the prophetic books. Therefore, when the Lord Jesus called him to the dignity of apostleship, he immediately sought out and found Nathanael and said to him, "We have found Him of Whom Moses in the Law and the Prophets did write, Jesus of Nazareth, the son of Joseph" (John 1.45). Having preached Jesus the God-man throughout many parts of Asia Minor, and having suffered many things for His Name's sake, he was finally crucified upside down in Hierapolis of Phrygia.
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The Apostle Bartholomew
Book of John the Evangelist
From The New Advent: Fathers of the Church http://www.newadvent.org/fathers/www.newadvent.org/fathers/ Introduction
Reprinted by Thilo from I. Benoist's Histoire des Albigeois, &c., Paris, 196, T. 1, 283-96. Dollinger in his Beitrage zur mittelalter-lichen Sektengeschichte, vol. ii, printed another text from a fourteenth-century manuscript at Vienna. I have not given the variants. Thilo's reprint is followed. The Vienna MS. is rather imperfect at the end. Benoist derived his text from the Archives of the Inquisition at Carcassonne. The manuscript of it had this annotation in Latin:
'This is the secret book of the heretics of Concoreze, brought from Bulgaria by their bishop Nazarius; full of errors.'
This Nazarius was examined by Rainer (Contra Waldenses, vi: printed in Bibl. Patr. max. xxv. 271). He said that the Blessed Virgin was an angel and that Christ did not take upon him a human nature but an angelic or heavenly one: and that he had this erroneous teaching from a bishop and elder son of the church of Bulgaria almost sixty years since.
The book is a Bogomile production, denying that the world was made by God, and attributing creation to the devil. Catholic Christians are disciples of John Baptist: baptism has no value, nor, probably the Eucharist: but the statement about this has dropped out of the text. The law of sacrifices (promulgated by Enoch) and the Mosaic law are works of the devil.
The account of the Last Judgement, I agree with Thilo, seems too orthodox and conventional to square with the rest of the book: one suspects dilution from another source. In its Latin dress the book can hardly be older than the twelfth century. The original might be of the sixth or seventh.
I, John, your brother and partaker in tribulation, and that shall be also a partaker in the kingdom of heaven, when I lay upon breast of our Lord Jesus Christ and said unto him: Lord, who is he that shall betray thee [and] he answered and said: He that dippeth his hand with me in the dish: then Satan entered unto him and he sought how he might betray me.
And I said: Lord, before Satan fell, in what glory abode he with thy Father And he said unto me: In such glory was he that he commanded the powers of the heavens: but I sat with my Father, and he did order all the followers of the Father, and went down from heaven unto the deep and ascended up out of the deep unto the throne of the invisible Father. And he saw the glory of him that moveth the heavens, and he thought to set his seat above the clouds of heaven and desired to be like unto the Most High.
And when he had descended into the air, he said unto the angel of the air: Open unto me the gates of the air. And he opened them unto him. And he sought to go further downward and found the angel which held the waters, and said unto him: Open unto me the gates of the waters. And he opened to him. And he passed through and found all the face of the earth covered with waters. And he passed through beneath the earth and found two fishes lying upon the waters, and they were as oxen yoked for ploughing, holding the whole earth by the commandment of the invisible Father, from the west even unto the sunrising. And when he had gone down he found clouds hanging which held the waters of the sea. And he went down yet further and found hell, that is the gehenna of fire and thereafter he could go down no further because of the flame of the burning fire. And Satan returned back and filled up (passed over again) the paths and entered in unto the angel of the air and to him that was over the waters, and said unto them: All these things are mine: if ye will hearken unto me, I will set my seat in the clouds and be like the Most High, and I will take the waters from this upper firmament and gather together the other parts (places) of the sea, and thereafter there shall be no water upon the face of all the earth, and I will reign with you world without end.
And when he had said thus unto the angels, he went up unto the other angels, even unto the fifth heaven, and thus spake he unto each of them: How much owest thou unto thy lord He said: An hundred measures (cors) of wheat. And he said unto him: Take pen and ink and write sixty. And unto others he said: And thou, how much owest thou unto thy lord and he answered: An hundred jars of oil. And he said: Sit down and write fifty. And as he went up through all the heavens he said thus, even unto the fifth heaven, seducing the angels of the invisible Father. And there came forth a voice out of the throne of the Father, saying: What doest thou, O denier of the Father, seducing the angels doer of iniquity, that thou hast devised do quickly.
Then the Father commanded his angels, saying: Take away their garments. And the angels took away their garments and their thrones and their crowns from all the angels that hearkened unto him.
And I asked of the Lord: When Satan fell, in what place dwelt he And he answered me: My Father changed his appearance because of his pride, and the light was taken from him, and his face became like unto heated iron, and his face became wholly like that of a man: and he drew with his tail the third part of the angels of God, and was cast out from the seat of God and from the stewardship of the heavens. And Satan came down into this firmament, and he could find (make) no rest for himself nor for them that were with him. And he asked the Father saying: Have patience with me and I will pay thee all. And the Father had mercy on him and gave him rest and them that were with him, as much as they would even unto seven days.
And so sat he in the firmament and commanded the angel that was over the air and him that was over the waters, and they raised the earth up and it appeared dry: and he took the crown of the angel that was over the waters, and of the half thereof he made the light of the moon and of the half the light of the stars: and of the precious stones he made all the hosts of the stars.
And thereafter he made the angels his ministers according to the order of the form of the Most High, and by the commandment of the invisible Father he made thunder, rain, hail, and snow.
And he sent forth angels to be ministers over them. And he commanded the earth to bring forth every beast for food (fatling), and every creeping thing, and trees and herbs: and he commanded the sea to bring forth fishes, and the fowls of the heaven.
And he devised furthermore and made man in his likeness, and commanded the (or an) angel of the third heaven to enter into the body of clay. And he took thereof and made another body in the form of a woman, and commanded the (or an) angel of the second heaven to enter into the body of the woman. But the angel lamented when they beheld a mortal shape upon them and that they were unlike in shape. And he commanded them to do the deed of the flesh in the bodies of clay, and they knew not how to commit sin.
Then did the contriver of evil devise in his mind to make paradise, and he brought the man and woman into it. And he Commanded to bring a reed, and the devil planted it in the midst of paradise, and so did the wicked devil hide his device that they knew not his deceit. And he came in and spake unto them, saying: Of every fruit which is in paradise eat ye, but of the fruit of the knowledge of good and evil eat not. Notwithstanding, the devil entered into a wicked serpent and seduced the angel that was in the form of the woman, and he wrought his lust with Eve in the Song of the serpent. And therefore are they called sons of the devil and sons of the serpent that do the lust of the devil their father, even unto the end of this world. And again the devil poured out upon the angel that was in Adam the poison of his lust, and it begetteth the sons of the serpent and the sons of the devil even unto the end of this world.
And after that I, John, asked of the Lord, saying: How say men that Adam and Eve were created by God and set in paradise to keep the commandments of the Father, and were delivered unto death And the Lord said to me: Hearken, John, beloved of my Father; foolish men say thus in their deceitfulness that my Father made bodies of clay: but by the Holy Ghost made he all the powers of the heavens, and holy ones were found having bodies of clay because of their transgression, and therefore were delivered unto death.
And again I, John, asked the Lord: How beginneth a man to be in the Spirit (to have a spirit) in a body of flesh And the Lord said unto me: Certain of the angels which fell do enter unto the bodies of women, and receive flesh from the lust of the flesh, and so is a spirit born of spirit, and flesh of flesh, and so is the kingdom of Satan accomplished in this world and among all nations.
And he said to me: My Father hath suffered him to reign seven days, which are seven ages.
And I asked the Lord and said: What shall be in that time And he said to me: From the time when the devil fell from the glory of the Father and (lost) his own glory, he sat upon the clouds, and sent his ministers, even angels flaming with fire, unto men from Adam even unto Henoch his servant. And he raised up Henoch upon the firmament and showed him his godhead and commanded pen and ink to be given him: and he sat down and wrote threescore and seven books. And he commanded that he should take them to the earth and deliver them unto his sons. And Henoch let his books down upon the earth and delivered them unto his sons, and began to teach them to perform the custom of sacrifice, and unrighteous mysteries, and so did he hide the kingdom of heaven from men. And he said unto them: Behold that I am your god and beside me is none other god. And therefore did my Father send me into the world that I might make it known unto men, that they might know the evil device of the devil.
And then when he perceived that I had come down out of heaven into the world, he sent an angel and took of three sorts of wood and gave them unto Moses that I might be crucified, and now are they reserved for me. But then (now) did the devil proclaim unto him (Moses) his godhead, and unto his people, and commanded a law to be given unto the children of Israel, and brought them out through the midst of the sea which was dried up.
When my Father thought to send me into the world, he sent his angel before me, by name Mary, to receive me. And I when I came down entered in by the ear and came forth by the ear.
And Satan the prince of this world perceived that I was come to seek and save them that were lost, and sent his angel, even Helias the prophet, baptizing with water: who is called John the Baptist. And Helias asked the prince of this world: How can I know him Then his lord said: On whom soever thou shalt see the spirit descending like a dove and resting upon him, he it is that baptizeth with the Holy Ghost unto forgiveness of sins: thou wilt be able to destroy him and to save. And again I, John, asked the Lord: Can a man be saved by the baptism of John without thy baptism And the Lord answered: Unless I have baptized him unto forgiveness of sins, by the baptism of water can no man see the kingdom of heaven: for I am the bread of life that came down from the seventh heaven and they that eat my flesh and drink my blood, they shall be called the sons of God.
And I asked the Lord and said: What meaneth it, to eat my flesh and drink my blood (An answer and question seem to have fallen out.) And the Lord said unto me: Before the falling of the devil with all his host from the glory of the Father [in prayer], they did glorify the Father in their prayers thus, saying: Our Father, which art in heaven; and so did all their songs come up before the throne of the Father. But when they had fallen, after that they are not able to glorify God with that prayer.
And I asked the Lord: How do all men receive the baptism of John, but thine not at all And the Lord answered: Because their deeds are evil and they come not unto the light.
The disciples of John marry and are given in marriage; but my disciples neither marry nor are given in marriage, but are as the angels of God in heaven. But I said: If, then, it be sin to have to do with a woman, it is not good to marry. And the Lord said unto me: Not every one can receive this saying (&c., Matt. xix.11, 12).
I asked the Lord concerning the day of judgement: What shall be the sign of thy coming And he answered and said unto me: When the numbers of the righteous shall be accomplished that is, the number of the righteous that are crowned, that have fallen, then shall Satan be loosed out of his prison, having great wrath, and shall make war with the righteous, and they shall cry unto the Lord with a loud voice. And immediately the Lord shall command an angel to blow with the trumpet, and the voice of the archangel shall be heard in the trumpet from heaven even unto hell.
And then shall the sun be darkened and the moon shall not give her light, and the stars shall fall, and the four winds shall be loosed from their foundations, and shall cause the earth and the sea and the mountains to quake together. And the heaven shall immediately shake and the sun shall be darkened, and it shall shine even to the fourth hour. Then shall appear the sign of the Son of man, and all the holy angels with him, and he shall set his seat upon the clouds, and sit on the throne of his majesty with the twelve apostles on the twelve seats of their glory. And the books shall be opened and he shall judge the whole world and the faith which he proclaimed. And then shall the Son of man send his angels, and they shall gather his elect from the four winds from the heights of the heavens unto the boundaries of them, and shall bring them to seek.
Then shall the Son of God send the evil spirits, to bring all nations before him, and shall say unto them: Come, ye that did say: We have eaten and drunk and received the gain of this world. And after that they shall again be brought, and shall all stand before the judgement seat, even all nations, in fear. And the books of life shall be opened and all nations shall show forth their ungodliness. And he shall glorify the righteous for their patience: and glory and honour and incorruption shall be the reward of their good works: but as for them that kept the commandments of the angels and obeyed unrighteously, indignation and trouble and anguish shall take hold on then.
And the Son of God shall bring forth the elect out of the midst of the sinners and say unto them: Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Then shall he say unto the sinners: Depart from me, ye cursed, into everlasting fire, which was prepared for the devil and his angels. And the rest, beholding the last cutting off, shall cast the sinners into hell by the commandment of the invisible Father. Then shall the spirits of them that believe not go forth out of the prisons, and then shall my voice be heard, and there shall be one fold and one shepherd: and the darkness and obscurity shall come forth out of the lower parts of the earth -that is to say, the darkness of the gehenna of fire- and shall burn all things from below even to the air of the firmament. And the Lord shall be in the firmament and even to the lower parts of the earth. (read And the distance from the firmament unto the lower parts of the earth shall be) as if a man of thirty years old should take up a stone and cast it down, hardly in three years would it reach the bottom: so great is the depth of the pit and of the fire wherein the sinners shall dwell. And then shall Satan and all his host be bound and cast into the lake of fire. And the Son of God shall walk with his elect above the firmament and shall shut up the devil, binding him with strong chains that cannot be loosed. At that time the sinners, weeping and mourning, shall say: O earth, swallow us up and cover us in death. And then shall the righteous shine as the sun in the kingdom of their Father. And he shall bring them before the throne of the invisible Father, saying: Behold, I and my children whom God hath given me. O righteous one, the world hath not known thee, but I have known thee in truth, because thou hast sent me. And then shall the Father answer his Son and say: My beloved Son, sit thou on my right hand until I make thine enemies the footstool of thy feet, which have denied me and said: We are gods, and beside us there is none other god: which have slain thy prophets and persecuted thy righteous ones, and thou hast persecuted them even unto the outer darkness: there shall be weeping and gnashing of teeth.
And then shall the Son of God sit on the right hand of his Father, and the Father shall command his angels, and they shall minister unto them (i.e. the righteous) and set them among the choirs of the angels, to clothe them with incorruptible garments, and shall give them crowns that fade not and seats that cannot be moved. And God shall be in the midst of them; and they shall not hunger nor thirst any more, neither shall the sun light on them nor any heat. And God shall wipe away every tear from their eyes. And he shall reign with his holy Father, and of his kingdom there shall be no end for ever and ever.
Scanned and Edited by Joshua Williams Northwest Nazarene College, 1995
Apostle Philip
Was a native of the city of Bethsaida (or Bethesda, in Galilee). He had a profound depth of knowledge of the Holy Scripture, and rightly discerning the meaning of the Old Testament prophecies, he awaited the coming of the Messiah. Through the summoning of the Saviour (Jn. 1: 43), Philip followed Him. The Apostle Philip is spoken about several times in the Holy Gospel: he brought to Christ the Apostle Nathaniel (i.e. Bartholomew, and; Life at Jn. 1: 46); the Lord asks him how much money would be needful to buy bread for five thousand men (Jn. 6: 5-7); he brought certain of the Hellenised Jews wanting to see Jesus (Jn. 12: 21-22); and finally, at the time of the Last Supper he asked Christ about God the Father (Jn. 14: 8).
After the Ascension of the Lord, the Apostle Philip preached the Word of God in Galilee, accompanying his preaching with miracles. Thus, he restored to life a dead infant, in the arms of its mother. From Galilee he set off to Greece, and preached amongst the Jews that had settled there. Some of them reported in Jerusalem about the preaching of the apostle, in response to which there arrived in Greece from Jerusalem, scribes with the Jewish high-priest at their head, for a persecution against the Apostle Philip.
The Apostle Philip exposed the lie of the high-priest, who said that the disciples of Christ had stolen away and hidden the body of Christ, telling instead how the Pharisees had bribed the soldiers on watch, to deliberately spread this rumour. When the Jewish high-priest and his companions began to insult the Lord and lunged at the Apostle Philip, they suddenly were struck blind. By prayer the apostle restored everyone to sight, and in beholding this miracle, many believed in Christ. The Apostle Philip established a bishop for them, by the name of Narcissos.
From Greece the Apostle Philip set out to Parthia, and then to the city of Azota, where hewas instrumental in healing an eye affliction of the daughter of a local resident named Nikoclides, who had received him into his home, and then baptised his whole family in the name of Jesus.
From Azota the Apostle Philip set out to Syrian Hieropolis where, stirred up by the Pharisees, the Jews burned the house of Heros, who had taken in the Apostle Philip, and they wanted to kill the apostle. But in witnessing miracles wrought by the apostle, the healing of the hand of the city official Aristarchos, withered in attempting to strike the apostle, and also a dead child restored to life, they repented and many accepted Baptism. Having made Heros the bishop at Hieropolis, the Apostle Philip went on to Syria, Asia Minor, Lydia, Emessa, and everywhere preaching the Gospel and undergoing sufferings. Both he and his sister Mariamna who was accompanying him were pelted with stones, locked up in prison, and thrown out of villages.
Then the Apostle Philip arrived in Phrygia, in the city of Phrygian Hieropolis, where there were many pagan temples, among which was a pagan temple devoted to snake-worship, having within it an enormous serpent. The Apostle Philip by the power of prayer killed the serpent and many were healed that was bitten by the snakes. Among those healed was the wife of the city governor Amphypatos. Having learned that his wife had accepted Christianity, the governor Amphypatos gave orders to arrest Philip, his sister, and the Apostle Bartholomew travelling with them. At the urging of the pagan priests of the temple of the serpent, Amphypatos gave orders to crucify the Apostles Philip and Bartholomew. At this time there began an earthquake, and it knocked down to the ground all those present at the judgement-place. Hanging upon the cross at the pagan temple of the serpent, the Apostle Philip prayed for the salvation of those that had crucified him, to save them from the ravages of the earthquake. Seeing this happen, the people believed in Christ and began to demand that the apostles be taken down from the crosses. The Apostle Bartholomew, in being taken down from the cross was still alive, and he baptised all those believing and established a bishop for them.
But the Apostle Philip, through whose prayers everyone remained alive, except for Amphypatos and the pagan priests, -- died on the cross.
Mariamna his sister buried his body, and together with the Apostle Bartholomew she set out preaching to Armenia, where the Apostle Bartholomew was crucified; Mariamna herself then preached until her own death at Likaoneia.
Description of Apostle Philip
This Apostle, one of the Twelve, was from Bethsaida of Galilee, and was a compatriot of Andrew and Peter. He was instructed in the teachings of the Law, and devoted himself to the study of the prophetic books. Therefore, when the Lord Jesus called him to the dignity of apostleship, he immediately sought out and found Nathanael and said to him, "We have found Him of Whom Moses in the Law and the Prophets did write, Jesus of Nazareth, the son of Joseph" (John 1.45). Having preached Jesus the God-man throughout many parts of Asia Minor, and having suffered many things for His Name's sake, he was finally crucified upside down in Hierapolis of Phrygia.
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The Apostle Bartholomew
Christian tradition grants the Twelve Apostles the closest, most day-to-day relationships to Jesus Christ of anyone alive during His lifetime, save His mother (and perhaps Mary Magdalene, depending on which particular traditions you choose to study):
And going up into a mountain, He called unto Him whom He would Himself: and they came to Him. And He made that twelve should be with Him, and that He might send them to preach. And He gave them power to heal sicknesses, and to cast out devils. And to Simon He gave the name Peter: And James the son of Zebedee, and John the brother of James; and He named them Boanerges, which is, The sons of thunder. And Andrew and Philip, and Bartholomew and Matthew, and Thomas and James of Alpheus, and Thaddeus and Simon the Cananean: And Judas Iscariot, who also betrayed Him. (Mark 3: 13-19)
After Christ's resurrection and ascension into heaven, the Twelve spread out among all the countries of the world to spread the message of the Gospel. Despite the Apostles' attendance on Christ's ministry, and their traditional importance in the establishment and diffusion of Christianity, we know relatively little about these men, other than St. Peter, whose importance to the Apostolic succession in Roman Catholicism has helped to preserve information about his life.
Who was Bartholomew? How was he portrayed in Anglo-Norman England, and how did he come to inspire the devoted affection shown by Rahere, who founded St. Bartholomew's Priory and Hospital in his name?
Bartholomew's existence in the books of the New Testament is shadowy, at best; so shadowy, in fact, that his name is mentioned in only three of the four gospels. Matthew, Mark and Luke all mention Bartholomew in their lists of the twelve, where he is generally associated with Philip:
And He called to Him His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and infirmity. The names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee and John his brother; Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; Simon the Cananaean, and Judas Iscariot, who betrayed Him. (Matthew 10: 1-4)
What little we know about Bartholomew from this matter of fact statement is based on the etymology of his name. Bar- is the Hebrew prefix indicating a patronymic name, a name based on one's father (such as Jackson in modern English; FitzWilliam in the English of the Middle Ages; or Ivanovich in modern Russian). The word tolmai or talmai is Hebrew for "one abounding in furrows," that is, a farmer. Tholmai occurs in the Old Testament as the name of the King of Gessur, whose daughter became one of the wives of King David (2 Samuel 3:3). We conclude that Bartholomew was the son of a farmer.
No mention of Bartholomew enters John's gospel. Instead John describes an apostle named Nathanael, recruited during the visit to Galilee that also added Philip to the group:
The next day Jesus decided to go to Galilee. And He found Philip and said to Him, "Follow me." Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael, and said to him, "We have found Him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph." Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." Jesus saw Nathanael coming to Him, and said of him, "Behold, an Israelite indeed, in whom there is no guile!" Nathanael said to Him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." Nathanael answered Him, "Rabbi, you are the Son of God! You are the King of Israel!" Jesus answered him, "Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these." And He said to him, "Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending upon the Son of man."
Whoever Nathanael is, he lived in Bethsaida, where Andrew, Peter and Philip were called to follow Christ; and Philip introduced Nathanael to Jesus. In Matthew, Mark and Luke, Philip and Bartholomew are strongly associated, as shown in the verses above. Most scholars resolve this apparent discrepancy by concluding that Nathanael and Bartholomew are the same person. For some long-lost reason, Nathanael son of Tholmai, Nathanael Bar Tholmai, became known by his surname, Bartholomew, in most later Church writings. If this conclusion is correct, John's description provides several valuable clues to Bartholomew's character:
The question "Can anything good come out of Nazareth?" is generally interpreted as a joke -- or more likely, a wisecrack -- illustrating a rivalry between the citizens of Bethsaida and Nazareth. Hereafter we will see that Nathanael/Bartholomew is the "light-hearted" apostle, who somehow manages to balance the intensity and seriousness of his comrades, such as Peter.
Jesus recognizes Nathanael immediately; Nathanael responds with immediate and profound faith in Jesus.
Based in part on Nathanael's recognition of Jesus as the Son of God, Jesus promises him that he will see a vision of heaven.
Each of these characteristics is embroidered into later stories about Bartholomew. These stories do not enter the canonical New Testament, but they form the basis of much later belief in the apostle, as well as framing the nature of Bartholomew's mediation between men on earth and Christ.
The next day Jesus decided to go to Galilee. And He found Philip and said to Him, "Follow me." Now Philip was from Bethsaida, the city of Andrew and Peter. Philip found Nathanael, and said to him, "We have found Him of whom Moses in the law and also the prophets wrote, Jesus of Nazareth, the son of Joseph." Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see." Jesus saw Nathanael coming to Him, and said of him, "Behold, an Israelite indeed, in whom there is no guile!" Nathanael said to Him, "How do you know me?" Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you." Nathanael answered Him, "Rabbi, you are the Son of God! You are the King of Israel!" Jesus answered him, "Because I said to you, I saw you under the fig tree, do you believe? You shall see greater things than these." And He said to him, "Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending upon the Son of man."
Whoever Nathanael is, he lived in Bethsaida, where Andrew, Peter and Philip were called to follow Christ; and Philip introduced Nathanael to Jesus. In Matthew, Mark and Luke, Philip and Bartholomew are strongly associated, as shown in the verses above. Most scholars resolve this apparent discrepancy by concluding that Nathanael and Bartholomew are the same person. For some long-lost reason, Nathanael son of Tholmai, Nathanael Bar Tholmai, became known by his surname, Bartholomew, in most later Church writings. If this conclusion is correct, John's description provides several valuable clues to Bartholomew's character:
The question "Can anything good come out of Nazareth?" is generally interpreted as a joke -- or more likely, a wisecrack -- illustrating a rivalry between the citizens of Bethsaida and Nazareth. Hereafter we will see that Nathanael/Bartholomew is the "light-hearted" apostle, who somehow manages to balance the intensity and seriousness of his comrades, such as Peter.
Jesus recognizes Nathanael immediately; Nathanael responds with immediate and profound faith in Jesus.
Based in part on Nathanael's recognition of Jesus as the Son of God, Jesus promises him that he will see a vision of heaven.
Each of these characteristics is embroidered into later stories about Bartholomew. These stories do not enter the canonical New Testament, but they form the basis of much later belief in the apostle, as well as framing the nature of Bartholomew's mediation between men on earth and Christ.
(Image of St. Bartholomew, from a 1567 edition of the English Book of Common Prayer. The small figures in the background appear to be enacting the Apostle's martyrdom by flaying.)
Bartholomew in the Roman Martyrology
In the Roman Catholic church, saints and martyrs are commemorated on their feast days through the daily reading of the Roman Martyrology. The entry for 24 August, St. Bartholomew's feast day, reads as follows:
In the Roman Catholic church, saints and martyrs are commemorated on their feast days through the daily reading of the Roman Martyrology. The entry for 24 August, St. Bartholomew's feast day, reads as follows:
The apostle St. Bartholomew, who preached the Gospel of Christ in India. Passing thence into the Greater Armenia where, after converting many to the faith, he was flayed alive by the barbarians, and having his head cut off by order of King Astyages, he fulfilled his martyrdom. His holy body was first carried to the island of Lipara, then to Benevento, and finally to Rome in the Island of the Tiber, where it is venerated by the pious faithful.
(taken from http://www.breviary.net/martyrology/mart08/mart0824.htm)
The Apostle's Creed
During the Middle Ages, the apostles themselves were believed to have written the earliest form of the Christian creed, under the influence of the Holy Spirit -- the Paraclete -- on or about Pentecost.
The medieval version of the origin of this late Apostles' Creed read:
The Apostle's Creed
During the Middle Ages, the apostles themselves were believed to have written the earliest form of the Christian creed, under the influence of the Holy Spirit -- the Paraclete -- on or about Pentecost.
The medieval version of the origin of this late Apostles' Creed read:
"On the tenth day after the ascension when the disciples were gathered for fear of the Jews, the Lord sent the promised Paraclete. And when he had come as a flaming fire and they were filled with the knowledge of all tongues, they composed this symbol. Peter said: I believe in God the Father almighty, maker of heaven and earth. Andrew said: And in Jesus Christ his only Son, our Lord. James said: Who was conceived by the holy Spirit, born of Mary the virgin. John said: Suffered under Pontius Pilate, was crucified, dead, and buried. Thomas said: Descended into Hades, on the third day rose from the dead. James said: Ascended into heaven, sitteth at the right hand of God the Father almighty. Philip said: Thence he is about to come to judge quick and dead. Bartholomew said: I believe in the holy Spirit. Matthew said: Holy catholic church, communion of saints. Simon said: Remission of sins. Thaddeus said: Resurrection of the flesh. Matthias said: Life eternal." (From A. C. McGiffert's The Apostle's Creed, 1902, cited by Conrad Henry Moehrman in The Origin of the Apostle's Creed, published in the Journal of Religion, Vol. 13, Issue 3 (July 1933), pgs. 301-319)
Scholars believe that the apostles were "assigned" segments of the Creed based on the lists provided in Matthew and the Acts of the Apostles, rather than being associated based on personal characteristics of the individuals, with the exception of James and Thomas:
Whatever the method of dividing the text into articles, the ascription of these articles to the various Apostles does not seem, with two possible exceptions, to have been established primarily with reference to their personal characteristics. ... One significant variation of the Canon sequence reverses the positions of James and John; and in the resulting assignment of ... the clause "...born of Mary the virgin" to John, St. Albert, who follows this order, clearly alludes to John's relation to Mary after the crucifixion as narrated in the Fourth Gospel (xix 26-27). Also, in the two most common sequences the name of Thomas occurs earlier than in the others, thus facilitating the ascription to him of the article of the resurrection. For that reason it is tempting to suppose that the obvious propriety of assigning this article to the Apostle for whom the resurrection had to be proved determined the choice. (From James D. Gordon's The Articles of the Creed and the Apostles, published in Speculum, Vol. 40 (October 1965), pgs. 634-640).
From the scholarly point of view, therefore, we are not to assume that Bartholomew's presumed authorship of the line "I believe in the holy Spirit" has any relationship at all to his immediate and deep profession of faith in Jesus Christ as described in the Gospel of John (cited above).
Scholars believe that the apostles were "assigned" segments of the Creed based on the lists provided in Matthew and the Acts of the Apostles, rather than being associated based on personal characteristics of the individuals, with the exception of James and Thomas:
Whatever the method of dividing the text into articles, the ascription of these articles to the various Apostles does not seem, with two possible exceptions, to have been established primarily with reference to their personal characteristics. ... One significant variation of the Canon sequence reverses the positions of James and John; and in the resulting assignment of ... the clause "...born of Mary the virgin" to John, St. Albert, who follows this order, clearly alludes to John's relation to Mary after the crucifixion as narrated in the Fourth Gospel (xix 26-27). Also, in the two most common sequences the name of Thomas occurs earlier than in the others, thus facilitating the ascription to him of the article of the resurrection. For that reason it is tempting to suppose that the obvious propriety of assigning this article to the Apostle for whom the resurrection had to be proved determined the choice. (From James D. Gordon's The Articles of the Creed and the Apostles, published in Speculum, Vol. 40 (October 1965), pgs. 634-640).
From the scholarly point of view, therefore, we are not to assume that Bartholomew's presumed authorship of the line "I believe in the holy Spirit" has any relationship at all to his immediate and deep profession of faith in Jesus Christ as described in the Gospel of John (cited above).
Creating Bartholomew: Biography by Accretion
During the first several centuries after Christ, stories about Him, the apostles, and their lives -- not to mention writings on the meaning of Christ's life, the duties of a Christian, and predictions about the end of the world -- exploded into existence. Very little of this material became integrated into the canonical writings of the New Testament. But a great deal of it filtered into saints' lives, hymns, and specific prayers for feast days, personalizing the men and women of the early church and creating the common Christian's often colorful understanding of his or her religion.
But while the early Church exercised proper discernment, and the Canon of the New Testament was soon definitely recognised and universally accepted, the apocryphal writings were not without influence. The sacred legends, the ecclesiastical traditions, all too potent in their effect, are in many cases to be traced to these writings. Much that Rome inculcates is derived from these books, which the Western Church constantly rejected.
During the first several centuries after Christ, stories about Him, the apostles, and their lives -- not to mention writings on the meaning of Christ's life, the duties of a Christian, and predictions about the end of the world -- exploded into existence. Very little of this material became integrated into the canonical writings of the New Testament. But a great deal of it filtered into saints' lives, hymns, and specific prayers for feast days, personalizing the men and women of the early church and creating the common Christian's often colorful understanding of his or her religion.
But while the early Church exercised proper discernment, and the Canon of the New Testament was soon definitely recognised and universally accepted, the apocryphal writings were not without influence. The sacred legends, the ecclesiastical traditions, all too potent in their effect, are in many cases to be traced to these writings. Much that Rome inculcates is derived from these books, which the Western Church constantly rejected.
...we all know how much fabulous matter is apt to gather round the names of popular heroes even in modern times.
It is not to be wondered at, then, that round the names of Christ and His apostles, who had brought about social changes greater than those effected by the exploits of any hero of old, there should gather, as the result of the wondering awe of simple-minded men, a growth of the romantic and the fabulous.
These stories came at length to form a sort of apostolic cycle, of which the documents following are portions. (from M. B. Riddle's Introductory Notice to Apocrypha of the New Testament, 1870)
The Martyrdom of the Holy and Glorious Apostle Bartholomew
The apocryphal document which seems to have contributed the most to medieval beliefs about St. Bartholomew is The Martyrdom of the Holy and Glorious Apostle Bartholomew, also available at the New Advent website. Both copies of the text appear to have been taken from the same source, probably The Ante-Nicene Fathers: Translations of the Writings of the Fathers Down to A.D. 325 (Latin Christianity), by Roberts et al., most recently published by Eerdmans in 1951. M. R. James translated the document independently for his Apocryphal New Testament, published by Clarendon Press (Oxford) in 1924.
The Martyrdom of the Holy and Glorious Apostle Bartholomew
The apocryphal document which seems to have contributed the most to medieval beliefs about St. Bartholomew is The Martyrdom of the Holy and Glorious Apostle Bartholomew, also available at the New Advent website. Both copies of the text appear to have been taken from the same source, probably The Ante-Nicene Fathers: Translations of the Writings of the Fathers Down to A.D. 325 (Latin Christianity), by Roberts et al., most recently published by Eerdmans in 1951. M. R. James translated the document independently for his Apocryphal New Testament, published by Clarendon Press (Oxford) in 1924.
St. Bartholomew's mission and martyrdom, unlike the travels of more prominent apostles, such as St. Peter and St. James, does not appear in surviving Christian documents before the works of Eusebius, the so-called Father of Church History, who lived in the latter part of the third century. Eusebius quotes the teacher and missionary Pantænus (died approximately 200CE), who travelled to India and was told there that Bartholomew had brought the Gospel of St. Matthew to them. The Catholic Encyclopedia entry on Bartholomew, written by John Fenlon, states the following without specific citation:
Other traditions represent St. Bartholomew as preaching in Mesopotamia, Persia, Egypt, Armenia, Lycaonia, Phrygia, and on the shores of the Black Sea; one legend, it is interesting to note, identifies him with Nathanael. The manner of his death, said to have occurred at Albanopolis in Armenia, is equally uncertain; according to some, he was beheaded, according to others, flayed alive and crucified, head downward, by order of Astyages, for having converted his brother, Polymius, King of Armenia.
These "other" traditions apparently coalesce into the story of Bartholomew's martyrdom, published as an anonymous chapter in The Ante-Nicene Fathers, and summarized here. [For more detailed information about the document, including the parts most relevant to the history of St. Bartholomew the Great, please consult my discussion of the Martyrdom of Bartholomew.]
Other traditions represent St. Bartholomew as preaching in Mesopotamia, Persia, Egypt, Armenia, Lycaonia, Phrygia, and on the shores of the Black Sea; one legend, it is interesting to note, identifies him with Nathanael. The manner of his death, said to have occurred at Albanopolis in Armenia, is equally uncertain; according to some, he was beheaded, according to others, flayed alive and crucified, head downward, by order of Astyages, for having converted his brother, Polymius, King of Armenia.
These "other" traditions apparently coalesce into the story of Bartholomew's martyrdom, published as an anonymous chapter in The Ante-Nicene Fathers, and summarized here. [For more detailed information about the document, including the parts most relevant to the history of St. Bartholomew the Great, please consult my discussion of the Martyrdom of Bartholomew.]
The Apostle Bartholomew travelled far from Jerusalem, into the most distant parts of the region of India, carrying the word of Christ's resurrection, the need for baptism and repentance, and the coming of the Kingdom of God. Like many pilgrims and the poor of the area, he took up residence in the temple of a local idol called Astaruth. But his presence immediately began disrupting "normal" life at the temple.
Apparently, Astaruth convinced his followers of his power by first making them physically ill (without their knowledge). When the sick travelled to his temple and offered the appropriate sacrifices, Astaruth removed their afflictions and gained their worship. But when Bartholomew entered the area, Astaruth's apparent ability to cure the sick failed, because the presence of Christ's apostle robbed the demon of his power:
And having there sacrificed, they demanded, asking why their god Astaruth had not responded to them. And the demon Becher answered and said to them: From the day and hour that the true God, who dwelleth in the heavens, sent his apostle Bartholomew into the regions here, your god Astaruth is held fast by chains of fire, and can no longer either speak or breathe. They said to him: And who is this Bartholomew? He answered: He is the friend of the Almighty God, and has just come into these parts, that he may take away all the worship of the idols in the name of his God.
The news of Bartholomew's power spread quickly, as his ability to control Astaruth and Beliar became more apparent. Finally the king of the region, a man named Polymius, brought his daughter to the Apostle for healing.
And Polymius, the king of that country, happened to be standing opposite the apostle; and he had a daughter a demoniac, that is to say, a lunatic. And he heard about the demoniac that had been healed, and sent messengers to the apostle, saying: My daughter is grievously torn; I implore thee, therefore, as thou hast delivered him who suffered for many years, so also to order my daughter to be set free. And the apostle rose up, and went with them. And he sees the king's daughter bound with chains, for she used to tear in pieces all her limbs; and if any one came near her, she used to bite, and no one dared to come near her. The servants say to him: And who is it that dares to touch her? The apostle answered them: Loose her, and let her go. They say to him again: We have her in our power when she is bound with all our force, and dost thou bid us loose her? The apostle says to them: Behold, I keep her enemy bound, and are you even now afraid of her? Go and loose her; and when she has partaken of food, let her rest, and early to-morrow bring her to me. And they went and did as the apostle had commanded them; and thereafter the demon was not able to come near her.
This excerpt from an early hymn, originally published in F. J. Mone's Latin Hymns of the Middle Ages (Leipzig, 1855), praises Bartholomew for driving the demon out of Polymius' daughter. Dr. Norman Moore describes it as "A hymn contained in a manuscript old enough to have been read by our founder thus sums up the medical powers of our patron saint [Rahere]" (A Brief Relation of the Past and Present State of the Royal and Religious Foundation of St. Bartholomew's, (London: Adlard and Son) 1895).
And having there sacrificed, they demanded, asking why their god Astaruth had not responded to them. And the demon Becher answered and said to them: From the day and hour that the true God, who dwelleth in the heavens, sent his apostle Bartholomew into the regions here, your god Astaruth is held fast by chains of fire, and can no longer either speak or breathe. They said to him: And who is this Bartholomew? He answered: He is the friend of the Almighty God, and has just come into these parts, that he may take away all the worship of the idols in the name of his God.
The news of Bartholomew's power spread quickly, as his ability to control Astaruth and Beliar became more apparent. Finally the king of the region, a man named Polymius, brought his daughter to the Apostle for healing.
And Polymius, the king of that country, happened to be standing opposite the apostle; and he had a daughter a demoniac, that is to say, a lunatic. And he heard about the demoniac that had been healed, and sent messengers to the apostle, saying: My daughter is grievously torn; I implore thee, therefore, as thou hast delivered him who suffered for many years, so also to order my daughter to be set free. And the apostle rose up, and went with them. And he sees the king's daughter bound with chains, for she used to tear in pieces all her limbs; and if any one came near her, she used to bite, and no one dared to come near her. The servants say to him: And who is it that dares to touch her? The apostle answered them: Loose her, and let her go. They say to him again: We have her in our power when she is bound with all our force, and dost thou bid us loose her? The apostle says to them: Behold, I keep her enemy bound, and are you even now afraid of her? Go and loose her; and when she has partaken of food, let her rest, and early to-morrow bring her to me. And they went and did as the apostle had commanded them; and thereafter the demon was not able to come near her.
This excerpt from an early hymn, originally published in F. J. Mone's Latin Hymns of the Middle Ages (Leipzig, 1855), praises Bartholomew for driving the demon out of Polymius' daughter. Dr. Norman Moore describes it as "A hymn contained in a manuscript old enough to have been read by our founder thus sums up the medical powers of our patron saint [Rahere]" (A Brief Relation of the Past and Present State of the Royal and Religious Foundation of St. Bartholomew's, (London: Adlard and Son) 1895).
Mundat leprosos
saluti pristinæ
et reddit ægros,
Vestivit cæcos
præsenti lumine
fecitque sanos.
præsenti lumine
fecitque sanos.
Oratio ejus
paralyticos erigit
atque curat energumenos.
paralyticos erigit
atque curat energumenos.
Nam Indici natam
regis diu lunaticam
sola prece salvam fecerat. He cleanses the lepers
and restores the infirm to pristine good health,
regis diu lunaticam
sola prece salvam fecerat. He cleanses the lepers
and restores the infirm to pristine good health,
He clothes the blind
in the light of their surroundings
and makes them see
in the light of their surroundings
and makes them see
His prayers
raise the paralyzed
and heal those possessed by devils.
raise the paralyzed
and heal those possessed by devils.
For by his sole prayer
he saved the king's daughter,
who had long been insane.
he saved the king's daughter,
who had long been insane.
(Translated with much assistance from Daniel Police.)
In his joy at his daughter's recovery, Polymius attempted to reward Bartholomew with all the riches of the East. But the only reward Bartholomew wanted was the conversion of Polymius and his family and followers to the True Faith. In The Martyrdom, Bartholomew recounted tale after tale of Christ's life to the king, including the virgin birth -- Mary's redemption of Eve's sin -- and Christ's sacrifice on the Cross as the redemption of Adam's fall and the sins of all mankind. Finally, he emphasized the lesson in this way:
And when the Lord had conquered the tyrant [Satan], He sent His apostles into all the world, that He might redeem His people from the deception of the devil; and one of these I am, an apostle of Christ. On this account we seek not after gold or silver, but rather despise them, because we labour to be rich in that place where the kingdom of Him alone endures forever...
And when the Lord had conquered the tyrant [Satan], He sent His apostles into all the world, that He might redeem His people from the deception of the devil; and one of these I am, an apostle of Christ. On this account we seek not after gold or silver, but rather despise them, because we labour to be rich in that place where the kingdom of Him alone endures forever...
... At the same time hear also by what means he injures all those who are lying sick in the temple. The devil himself by his own art causes the men to be sick, and again to be healed, in order that they may the more believe in the idols, and in order that he may place the more in their souls, in order that they may say to the stock and the stone, You are our God. But that demon who dwells in the idol is held in subjection, conquered by me, and is able to give no response to those who sacrifice and pray there. And if you wish to prove that it is so, I order him to return into the idol, and I will make him confess with his own mouth that he is bound, and able to give no response.
Ironically, the argument which makes Bartholomew's final point, and converts Polymius, is offered by the demon Astaruth himself. Astaruth described the harrowing of Hell and Christ's resurrection, crying out "And he [Christ] put to death Death himself, our king, and he bound our prince [Satan] in chains of fire; and on the third day, having conquered death and the devil, rose in glory, and gave the sign of the cross to his apostles, and sent them out into the four quarters of the world; and one of them is here just now, who has bound me, and keeps me in subjection."
Ironically, the argument which makes Bartholomew's final point, and converts Polymius, is offered by the demon Astaruth himself. Astaruth described the harrowing of Hell and Christ's resurrection, crying out "And he [Christ] put to death Death himself, our king, and he bound our prince [Satan] in chains of fire; and on the third day, having conquered death and the devil, rose in glory, and gave the sign of the cross to his apostles, and sent them out into the four quarters of the world; and one of them is here just now, who has bound me, and keeps me in subjection."
Polymius and his people converted to Christianity and tore down the idols and temples of their false worship. So far so good: Bartholomew gained the patronage of the king, and all seemed promising for the flourishing of the True Faith in this distant land. But we have failed to reckon with the priests of the false gods. Described only as Greeks, they fled to Polymius' brother, another king, named Astreges. Unfortunately the document fails to explain the political relationship between these two kings, which proves to be an important detail. Astreges questioned Bartholomew about his actions with regard to Astaruth, and incurs the apostle's wrath on his own patron diety, known as Baldad or Vualdath. At this point, Astreges orders his soldiers to beat the apostle with rods, and then behead him; as far as we know, Polymius had no way to prevent this punishment from being carried out:
The apostle says to him: If I have bound and kept in subjection the god which thy brother worshipped, and at my order the idols were broken in pieces, if thou also art able to do the same to my God, thou canst persuade me also to sacrifice to thy gods; but if thou canst do nothing to my God, I will break all thy gods in pieces; but do thou believe in my God.
The apostle says to him: If I have bound and kept in subjection the god which thy brother worshipped, and at my order the idols were broken in pieces, if thou also art able to do the same to my God, thou canst persuade me also to sacrifice to thy gods; but if thou canst do nothing to my God, I will break all thy gods in pieces; but do thou believe in my God.
And when he had thus spoken, the king was informed that this god Baldad and all the other idols had fallen down, and were broken in pieces. Then the king rent the purple in which he was clothed, and ordered the holy apostle Bartholomew to be beaten with rods; and after having been thus scourged, to be beheaded.
And innumerable multitudes came from all the cities, to the number of twelve thousand, who had believed in him along with the king; and they took up the remains of the apostle with singing of praise and with all glory, and they laid them in the royal tomb, and glorified God. And the king Astreges having heard of this, ordered him to be thrown into the sea; and his remains were carried into the island of Liparis.
THOMAS THE APOSTLE
(21 DEC NT)
THOMAS THE APOSTLE
(21 DEC NT)
The Apostle Thomas (Hebrew or Aramaic for "twin") was also called "Didymus" (Greek for "twin"). He was absent when the Risen Lord appeared to the other apostles on the evening of Easter Day, and refused to believe that Christ had indeed risen until he had seen him for himself, but when he had seen Him, he said to Him, "My Lord and My God." (John 20:19-29)
Because of this episode, he has been known ever since as "Doubting Thomas." But we ought also to remember his earlier words, when Jesus announced His intention of going to the Jerusalem area, brushing aside the protests of His disciples that His life was in danger there, at which Thomas said to the others: "Let us also go, that we may die with him." (John 11:7,8,16) If Thomas was pessimistic, he was also sturdily loyal.
At the Last Supper, Jesus said: "I go to prepare a place for you.... And whither I go ye know, and the way ye know." Thomas replied: "Lord, we know not whither thou goest, and how can we know the way?" To this Jesus answered: "I am the way, the truth and the life." (John 14:1-6)
Thomas is mentioned again (John 21) as one of the seven disciples who were fishing on the Sea of Galilee (Sea of Tiberias) when the Risen Lord appeared to them. Aside from this he appears in the New Testament only as a name on lists of the Apostles. A couple of centuries later a story was circulating in the Mediterranean world that he had gone to preach in India; and there is a Christian community in India (the Kerala district) that claims descent from Christians converted by the the preaching of Thomas. The tradition among Christians in India is that Thomas was speared to death near Madras, and accordingly he is often pictured holding a spear. Paintings of martyrs often show them holding or accompanied by the instruments with which they were put to death. A recently discovered work called the Gospel of Thomas is a collection of sayings attributed to Jesus. I know of no scholarly support for the notion that it is the work of the Apostle Thomas, but some scholars think that some of the sayings in it may be authentic sayings of Jesus.
POEM
These things did Thomas hold for real:
the warmth of blood, the chill of steel,
the grain of wood, the heft of stone,
the last frail twitch of blood and bone.
His brittle certainties denied
that one could live when one had died,
until his fingers read like Braille
the markings of the spear and nail.
May we, O God, by grace believe
and, in believing, still receive
the Christ who held His raw palms out
and beckoned Thomas from his doubt.
(Thomas Troeger, 1984, Psalter/Hymnal of the Christian Reformed Church)
Matthew: Saint and Patron
In New Testament writings, Matthew is known by the name “Levi” and also as the “son of Alphaeus.” Levi was probably his original name. He may have been given the name Matthew (translated from the Hebrew to mean “gift of Yahweh”) when he became a follower of Jesus.
/docs/124-4830.jpg/docs/124-4830.jpgHis position as a collector of taxes for the Romans classified him as a publican. The position was not popular with the general public, even less so with the Jewish class of people known as the Pharisees. In fact, Jews who held this office were not permitted to marry a Jewish woman nor worship in the synagogue and were generally shunned by civil society.
Matthew's life is changed when Jesus comes upon him carrying out his tax collection duties in the custom house. Jesus calls out to Matthew: “Follow me.” Matthew, without hesitation, left all his interests and becomes a disciple of Jesus, embracing his teachings. It is possible that Matthew had already been aware of Jesus and his teachings, since he was probably from the same territory (Galilee) in which Jesus had been teaching.
His deep awareness and belief in Jesus was the impetus for his later undertaking to author the sacred and inspired book that we know as the gospel according to Matthew. He is known as evangelist from the Greek word evangelion, meaning good news.
Because of Matthew's duties as a public official, the Church has designated him as the patron saint of civil servants and all who serve government in some capacity.
He is honored in the Church's liturgical calendar on September 21st.
. MATTHEW, APOSTLE and EVANGELIST
The Inspiration of St. Matthew, Caravaggio
Image courtesy of ChristusRex
First Century Few people love the tax-collector. Even in these days when the relation between taxer and taxed is, no doubt, scrupulously correct, his name strikes cold. Much more was this so in the Palestine of the first century, when it was in his interests to bully and harry and falsify. But even the mild and honest tax-collector was not acceptable to official Judaism: he did business with the gentile and handled his money; he was legally impure, socially outcast. A Jewish Rabbi would be bold indeed to invite him to join his inner circle of disciples: it would be a gesture of defiance to the established prejudice. And so the formula 'publicans and sinners' slipped even into the phrase-book of the evangelists and, quaintly enough, into the Gospel of Matthew the publican. This term 'publican,' by the way, does not accurately describe Matthew's profession but flatters it. The Roman publicanus was a wealthy farmer of State taxes, not a humble collector (portitor). On the other hand, we should not picture Matthew going from door to door. He had his office in Capharnaum, Peter's home town and the headquarters of our Lord's Galilean ministry. The place naturally had its custom house, since it lay on the road that leads from Damascus just where, at the northwest corner of Lake Galilee, that road passed from the territory of Herod Philip to the domains of his brother, Herod Antipas. Not customs only but road-tolls would be calculated and exacted here, according to a vague tariff that would leave a certain lucrative freedom to the customs officer himself. The Pharisees might despise it, but the trade was a profitable one and much sought after: whether it was to be pursued honestly or dishonestly would depend on the character of the officer.
'And as Jesus passed further on, he saw Levi, the son of Alphaeus, sitting at work in the customs-house and said to him, "Follow me"; and he rose up and followed him' (Mark 2:14). That this was a call to the apostolate there is no doubt-its terms too closely match those of the call of Simon and Andrew to be otherwise (cf. Mark 1:16ff.). Yet 'Levi' does not appear in any list of the Twelve (Mark 3:16ff.; Matthew 10:3ff.; Luke 6:14ff.; Acts 1 :13). Now the vocation of the tax-collector is reported in the first Gospel too, but there he is called 'Matthew' (Matthew 9:9ff.), thus identifying him with the Matthew who appears in all the apostolic lists. The widely accepted and most natural explanation is that Matthew and Levi are one person with two Semitic names (not unprecedented; cf. e.g. the Machabee brothers in 1 Machabee 2:2-5). It may be that our Lord himself gave him the name Matthew (Mattai, 'gift of God,' in Aramaic) as he gave Kepha to Simon.
This Matthew, then, got up from his registers and henceforth--at our Lord's suggestion--took a lesson from the lilies and the birds who never did a day's calculation in their lives (Matthew 6:25ff.). His master was no longer Antipas, the shrewd 'fox' (Luke 13:32), but one who, unlike the foxes, had not even a home (Matthew 8:20). The change destroyed all Matthew's worldly prospects: Simon and Andrew might return to their fish, waiting for them in the lake, but Matthew had thrown over a coveted business and could never recover it. He left it gladly, it seems, and completely--at least it was not he but Judas who kept the accounts for the apostolic group (John 13: 29).
Matthew's new style of life (he would have called it 'improvident' once) must have wrenched his careful temperament sorely, but this temperament was to have its almost humorous revenge as we shall shortly discover. After the incident of his call Matthew disappears from the New Testament except as a name in the apostolic lists. What became of him? We have a sentence from a book by Bishop Papias of Hierapolis who was born about 70 A.D., and who published his Explanation of the Oracles of the Lord about 125. 'Matthew wrote an ordered account of the oracles (of our Lord )and each interpreted these oracles according to his ability' (Eusebius, Historia Ecclesiastica, iii.39). That Matthew wrote in Aramaic for converted Jews appears from other authorities of the second and third centuries. Time had had its revenge. When the need for a written gospel record began to be felt, upon which of the Apostles would the choice fall? Upon one who was used to the pen, no doubt. Poor Matthew was back where he started, but this time with an eager will and a high purpose. In Palestine, some time between the years 40 and 50, this ex-civil servant produced not the lively and artless Gospel of a St Mark but the orderly, almost ledger-like, treatise which we know as 'The Gospel according to St Matthew.' For if we are to judge from our surviving Greek edition of it, whose substantial identity with its Aramaic original there is no reason to doubt, Matthew's mathematical temperament has reasserted itself with a certain arithmetical neatness. Hence the seven parables of the Kingdom, the seven woes for the Pharisees, seven invocations of the Lord's Prayer, the probable number of seven Beatitudes. So, too, with the number five: five disputes with the Pharisees, the five loaves, five talents and above all the five books into which the body of his Gospel is clearly divided. And then, as we might expect, a sign of special knowledge on the financial side. Thus the 'denarius' of Mark and Luke becomes 'the coin of the tribute'--a customs officer has his own way of looking at these things. So also, though Mark and Luke omit it, we find the incident of the Temple tax in the first Gospel complete with its little technicalities of indirect tax and poll tax, its 'didrachmas' and its 'staler.'
And so Matthew's old trade entered a new service: the accountant became an evangelist; the ledger turned into a Gospel. It is not surprising that he alone records his Master's words: 'Every scholar whose learning is of the kingdom of heaven . . . knows how to bring both new and old things out of his treasure-house' (13:52). For there is no poor tool of ours that God's service will not perfect and dignify.
The first Gospel, the church's favorite, is Matthew's memorial: the rest of his apostolic work is lost in the mists of contradiction. That he preached the gospel to the Jews in Palestine for perhaps fifteen years after the crucifixion is fairly sure (Eusebius, Historia Ecclesiastica, iii.24.265), but confusion of his name with that of Matthias (Acts 1:26) has left us with a varying tradition: Ethiopia, Parthia, Macedonia are all mentioned and even an apostolate among the cannibals. It is commonly but not unanimously affirmed he died a martyr's death; but we know for certain that he lived a martyr's life-and that is enough. And for us he will always be the man who knew what money was and what it was not.
September 21st
CHURCH HISTORY
The End of the Apostolic Age
Early Church History, part 7
by Dr. Jack L. Arnold
INTRODUCTION
'And as Jesus passed further on, he saw Levi, the son of Alphaeus, sitting at work in the customs-house and said to him, "Follow me"; and he rose up and followed him' (Mark 2:14). That this was a call to the apostolate there is no doubt-its terms too closely match those of the call of Simon and Andrew to be otherwise (cf. Mark 1:16ff.). Yet 'Levi' does not appear in any list of the Twelve (Mark 3:16ff.; Matthew 10:3ff.; Luke 6:14ff.; Acts 1 :13). Now the vocation of the tax-collector is reported in the first Gospel too, but there he is called 'Matthew' (Matthew 9:9ff.), thus identifying him with the Matthew who appears in all the apostolic lists. The widely accepted and most natural explanation is that Matthew and Levi are one person with two Semitic names (not unprecedented; cf. e.g. the Machabee brothers in 1 Machabee 2:2-5). It may be that our Lord himself gave him the name Matthew (Mattai, 'gift of God,' in Aramaic) as he gave Kepha to Simon.
This Matthew, then, got up from his registers and henceforth--at our Lord's suggestion--took a lesson from the lilies and the birds who never did a day's calculation in their lives (Matthew 6:25ff.). His master was no longer Antipas, the shrewd 'fox' (Luke 13:32), but one who, unlike the foxes, had not even a home (Matthew 8:20). The change destroyed all Matthew's worldly prospects: Simon and Andrew might return to their fish, waiting for them in the lake, but Matthew had thrown over a coveted business and could never recover it. He left it gladly, it seems, and completely--at least it was not he but Judas who kept the accounts for the apostolic group (John 13: 29).
Matthew's new style of life (he would have called it 'improvident' once) must have wrenched his careful temperament sorely, but this temperament was to have its almost humorous revenge as we shall shortly discover. After the incident of his call Matthew disappears from the New Testament except as a name in the apostolic lists. What became of him? We have a sentence from a book by Bishop Papias of Hierapolis who was born about 70 A.D., and who published his Explanation of the Oracles of the Lord about 125. 'Matthew wrote an ordered account of the oracles (of our Lord )and each interpreted these oracles according to his ability' (Eusebius, Historia Ecclesiastica, iii.39). That Matthew wrote in Aramaic for converted Jews appears from other authorities of the second and third centuries. Time had had its revenge. When the need for a written gospel record began to be felt, upon which of the Apostles would the choice fall? Upon one who was used to the pen, no doubt. Poor Matthew was back where he started, but this time with an eager will and a high purpose. In Palestine, some time between the years 40 and 50, this ex-civil servant produced not the lively and artless Gospel of a St Mark but the orderly, almost ledger-like, treatise which we know as 'The Gospel according to St Matthew.' For if we are to judge from our surviving Greek edition of it, whose substantial identity with its Aramaic original there is no reason to doubt, Matthew's mathematical temperament has reasserted itself with a certain arithmetical neatness. Hence the seven parables of the Kingdom, the seven woes for the Pharisees, seven invocations of the Lord's Prayer, the probable number of seven Beatitudes. So, too, with the number five: five disputes with the Pharisees, the five loaves, five talents and above all the five books into which the body of his Gospel is clearly divided. And then, as we might expect, a sign of special knowledge on the financial side. Thus the 'denarius' of Mark and Luke becomes 'the coin of the tribute'--a customs officer has his own way of looking at these things. So also, though Mark and Luke omit it, we find the incident of the Temple tax in the first Gospel complete with its little technicalities of indirect tax and poll tax, its 'didrachmas' and its 'staler.'
And so Matthew's old trade entered a new service: the accountant became an evangelist; the ledger turned into a Gospel. It is not surprising that he alone records his Master's words: 'Every scholar whose learning is of the kingdom of heaven . . . knows how to bring both new and old things out of his treasure-house' (13:52). For there is no poor tool of ours that God's service will not perfect and dignify.
The first Gospel, the church's favorite, is Matthew's memorial: the rest of his apostolic work is lost in the mists of contradiction. That he preached the gospel to the Jews in Palestine for perhaps fifteen years after the crucifixion is fairly sure (Eusebius, Historia Ecclesiastica, iii.24.265), but confusion of his name with that of Matthias (Acts 1:26) has left us with a varying tradition: Ethiopia, Parthia, Macedonia are all mentioned and even an apostolate among the cannibals. It is commonly but not unanimously affirmed he died a martyr's death; but we know for certain that he lived a martyr's life-and that is enough. And for us he will always be the man who knew what money was and what it was not.
September 21st
CHURCH HISTORY
The End of the Apostolic Age
Early Church History, part 7
by Dr. Jack L. Arnold
INTRODUCTION
The Apostolic Age comes to a close with the death of the apostle John, probably around A.D. 96. Most scholars give the date of A.D. 95 as the time of writing for the book of Revelation, which was written by John during his banishment on Patmos.
John, being a very young man when called to the apostolic office by the Lord Jesus, probably outlived most of his fellow apostles by a number of years. Assuming that the book of Revelation was written when John was an old man, it is concluded that he died soon after this writing.
MISSIONS IN THE APOSTOLIC AGE
Through the efforts of the apostle Paul, the gospel was preached in Asia Minor, Macedonia, Greece, Rome and as far west as Spain. These missionary journeys can be sustained by the inspired Word. We know also that Barnabas ministered in Cyprus.
Tradition has it that Bartholomew preached in Armenia; Thomas in Parthia, Persia, and India; Matthew in Ethiopia; James the Less in Egypt; Jude in Assyria and Persia; and Mark (not one of the apostles, but closely related to them) in Alexandria. We have no trustworthy accounts of the results of their labors or of the dates or circumstances of their deaths.
If India was evangelized during the first century, it is entirely reasonable to suppose that the believers also reached China with the Christian message. The apostles Thaddeus and Simon the Canaanite are also said to have ministered in the remote East.
If the Babylon from which Peter wrote (1 Pet 5:13) was Babylon on the Euphrates instead of a symbolical representation of Rome, then Babylonia was also evangelized during the first century.
There is very strong evidence that the gospel reached Britain in the first century, probably through Roman soldiers who had been converted to Christ.
On the Day of Pentecost, many people from various lands heard the gospel and believed in Christ and then returned to these lands with the gospel of Christ (Acts 2:9-11).
Also converts would move from place to place in the Roman Empire, and they would carry the gospel of Christ with them.
Vos in his Church History says:
"If there is any truth in these traditions concerning the Apostles and other early Church leaders, the Gospel, through these men and their converts, penetrated to most of the more important inhabited areas of Europe, Asia and Africa by the end of the first century."
SOCIAL ACTION IN THE APOSTOLIC AGE
"If there is any truth in these traditions concerning the Apostles and other early Church leaders, the Gospel, through these men and their converts, penetrated to most of the more important inhabited areas of Europe, Asia and Africa by the end of the first century."
SOCIAL ACTION IN THE APOSTOLIC AGE
Introduction: Wherever the gospel goes, people believe and find the forgiveness of sins in Christ, and they begin to want to live for the Lord Jesus. Conversion also has a restraining effect upon those who do not know the Lord. It also brings a concern on the part of believers for the social need around them.
Slavery: While the early church did not do away with slavery, it gave the slave an equal place with all men in Christ Jesus. The slave, who could be sold or killed at the pleasure of his owner, was now given a place in the Christian church as a child of God, and sat down at the same communion table with his master. The effects of all this on the first century are greater than any of us can realize.
Democratic Spirit: Local churches in the first century were ruled and overseen by elders, but in the local congregation there was good communication between elders and congregation which stimulated a democratic spirit.
Freedom from Superstition: Through the gospel, the chains of sin were broken, and sinners were cleansed and raised to a higher spiritual plane by the power of God. The brokenhearted were comforted, the weak were made strong, the selfish learned to love their fellow men and to sacrifice themselves for the cause of Christ. Superstitions were swept away, idolatry dwindled.
CHURCH GOVERNMENT IN THE APOSTOLIC AGE
Introduction: The early church government was very simple but effective. The New Testament is quite clear on the form of government exercised by the early church. It is essential to know what the Bible teaches on church government in order adequately to refute the Roman Catholic claims to government by the pope and hierarchy.
Apostles: The original twelve apostles are said to be the foundation of the church with Christ as the chief cornerstone (Eph 2:20). The apostles were responsible for establishing local churches and appointing elders to rule. All ruling offices in the New Testament were by appointment, not by free election. After the passing of the apostle John, the apostolic office was apparently closed. There is not one shred of evidence in the Bible for the passing of authority from the first century apostles to a ruling hierarchy as Roman Catholicism claims.
Elders (Presbyters or Bishops): This office was an appointed office (Tit 1:5), and requires clear-cut qualifications in the one who holds it (1 Tim 3:1-7; Tit 1:6-9). There was always a plurality of elders in one local church (Heb 13:7, 17 Tit 1:5; Acts 20:17), and there may have been one who had the special gifting of teaching elder (1 Tim 5:17). The duties of the elders were to rule, oversee and teach the local flock of believers. The New Testament makes no distinction between elders and bishops. This division came later in the church.
Deacons: The office of deacon was that of a server (Acts 6) who took up the menial tasks of the ministry so the apostles and elders could get on with the work of leadership in the ministry. The qualifications for a deacon are found in 1 Timothy 3.
Independent Local Churches: The churches that were started by the apostles were local, autonomous groups, with Christ ruling through the elders and the people. Each church was self-sustaining, self-supporting and self- propagating. They were indigenous churches.
There were no hierarchies or denominations as we know them today. The simplicity of government in the early Church was soon corrupted by man, and this has led to a great deal of confusion in God's people.
WAS PETER THE FIRST POPE OF THE APOSTOLIC AGE?
The Claim: The Roman Catholic Church claims that Peter was the first Pope, the Church being founded upon Peter (Matt 16:13-19), and that he was the first bishop of Rome, his pontificate lasting 25 years, from A.D. 42 to 67. It also claims Peter was martyred in Rome around A.D. 67.
The Issue: The whole structure of the Roman Catholic Church is built on the assumption that in Matthew 16:13-49 Christ appointed Peter the first pope and so established the papacy. If one can disprove the primacy of Peter, the foundation of the papacy is destroyed. If the papacy is thus undermined, the whole Roman hierarchy must topple with it.
Major Arguments Against Peter Being the First Pope:
The Rock of Matthew 16:13-19 is Christ, not Peter: In context, Peter has just acknowledged the Lord to be the Christ, the Son of God, acknowledging his deity. Our Lord replies, "Thou art Peter (petros) and upon this rock (petra) I will build my church." Petros is masculine, meaning a little rock, and petra is feminine, meaning a large, immovable rock. The rock refers to Christ, not to Peter, for Christ is the chief cornerstone of the church (Eph 2:20). Christ is often called "the Rock" in the Bible (Isa 8:14; 28:16; Ps 118:22; 1 Cor 10:4). Christ did not build his church upon a weak, sinful man. Rather he built it upon the essential deity of Christ, which was so forcefully set forth in Peter's confession. Christ was the starting point and rock upon which the church would be built.
It is interesting to notice that some of the Church fathers, Augustine and Jerome among them, gave this Protestant explanation of this verse. Others, of course, gave the papal interpretation. But this shows that there was no unanimous consent of the fathers, as the Roman Catholic Church claims.
Peter's Own Claim: Peter claimed to be an apostle and an elder (1 Pet 1:1; 5:1-3). He did not claim the highest place in the church as one would expect a pope to do or as some would claim for him. He assumed no ecclesiastical superiority, but with profound humility put himself on a level with those whom he exhorted.
Peter Rebuked by Paul: In Galatians 2:11-14, the apostle Paul rebuked the apostle Peter for falling into legalistic tendencies. If the Roman Catholic Church is right, then the first infallible pope was reprimanded by another apostle.
Paul Is the Outstanding Apostle: Paul was easily the greatest of the apostles, with a deeper insight into the way of salvation and a larger revealed knowledge concerning the mysteries of life and death. He wrote much more of the New Testament than did Peter. His 13 epistles contain 2,923 verses, while Peter's two epistles contain only 166 verses. Peter's epistles do not stand first among the epistles, but after those of Paul. In fact, his second epistle was one of the last to be accepted by the church. Paul worked more recorded miracles than did Peter, and seems to have established more prominent and more permanent churches than did Peter.
Peter Was a Married Man: On some of his missionary journeys he was accompanied by his wife, for Paul says, "Have we no right to lead about a wife that is a believer, even as the rest of the apostles, and the brethren of the Lord, and Cephas?" (1 Cor 9:5). The Confraternity Version here reads "sister" instead of "wife," but the Greek word is gyne meaning "wife," not adelphe meaning sister. A married pope would go against Roman Catholic dogma.
Peter Was Not in Rome: Paul wrote the Epistle to the Romans (A.D. 58) at the very height of Peter's alleged papal reign there. Yet Paul did not address the letter to the apostle Peter, nor did he even mention his name. If Peter was the first pope, then Paul's letter was a terrible insult to Peter. Obviously Peter was not in Rome at this time.
Archeology: Incredibly extensive archaeological research has been conducted throughout the centuries in order to find some inscription in the catacombs or other ancient Roman ruins that would indicate that Peter at least visited Rome. Archaeology has yet to recover one shred of such evidence.
Council at Jerusalem (Acts 15): At the Jerusalem Council, where the problem of the Gentile Christians' relationship to the Mosaic Law was solved by the early church, James, not Peter, presided over the meeting and made the final pronouncement. Until Jerome in the fifth century, none of the early church fathers lent support to the belief that Peter was the first pope.
The eastern church, which broke from Rome and the western church in A.D. 1054, never really went along with the idea of the papacy or Rome's claim to be the only true church.
Conclusion: The Roman Church builds its papal system not on New Testament or the facts of history, but only on unfounded traditions.
ST. SIMON, SURNAMED THE ZEALOT, APOSTLE.
[See Tillem. t. i. p. 423 ; also Nicetas Paphlagon. in his Encomium Simonis Zelotse Ap. published by F. Combefis in Auctar. Noviss. Bibl. Patr. t. i. p. 408, and Comhefis's remarks on the apostles Simon and Jude, t. viii. Bibl. Concionat. p. 290; Jos. Assemani in Calend. Univ. ad 10 Maij, t. vi. p. 334.]
ST. SIMON is surnamed the Cananan or Canaanite, and the Zealot, to distinguish him from St. Peter, and from St. Simeon, the brother of St. James the Less, and his successor in the see of Jerusalem. From the first of these surnames some have thought that St. Simon was born at Cana, in Galilee: certain modern Greeks pretend that it was at his marriage that our Lord turned the water into wine. It is not to be doubted but he was a Galilaean. Theodoret says, of the tribe either of Zabulon or Nepthali. Hammond and Grotius think that St. Simon was called the Zealot, before his coming to Christ, because he was one of that particular sect or party among the Jews called Zealots, from a singular zeal they possessed for the honour of God, and the purity of religion. A party called Zealots were famous in the war of the Jews against the Romans. They were main instruments in instigating the people to shake off the yoke of subjection ; they assassinated many of the nobility and others, in the streets, filled the temple itself with bloodshed and other horrible profanations, and were the chief cause of the ruin of their country. But no proof is offered by which it is made to appear that any such party existed in our Saviour's time, though some then maintained that it was not lawful for a Jew to pay taxes to the Romans. At least if any then took the name Zealots, they certainly neither followed the impious conduct, nor adopted the false and inhuman maxims of those mentioned by Josephus in his history of the Jewish war against the Romans.
St. Simon, after his conversion, was zealous for the honour of his Master, and exact in all the duties of the Christian religion ; and showed a pious indignation toward those who professed this holy faith with their mouths, but dishonoured it by the irregularity of their lives. No further mention appears of him in the gospels, than that he was adopted by Christ into the college of the apostles. With the rest he received the miraculous gifts of the Holy Ghost, which he afterwards exercised with great zeal and fidelity. If this apostle preached in Egypt, Cyrene, and Mauritania, he returned into the East ; for the Martyrologies of St. Jerom, Bede, Ado, and Usuard, place his martyrdom in Persia, at a city called Suanir, possibly in the country of the Suani, a people in Colchis, or a little higher in Sarmatia, then allied with the Parthians in Persia ; which may agree with a passage in the Acts of St. Andrew, that in the Cimmerian Bosphorus there was a tomb in a grot, with an inscription importing that Simon the Zealot was interred there. His death is said in these Martyrologies to have been procured by the idolatrous priests. Those who mention the manner of his death say he was crucified. St. Peter's Church on the Vatican at Rome, and the Cathedral of Toulouse are said to possess the chief portions of the relics of SS. Simon and Jude.¹
ST. JUDE, APOSTLE.
[See Tillemont, t. i. ; Jos. Assemani, ad 19 Junij, t. vi. p. 4.53; Falcouius, ib. p. 105; Calmet, t. ix.]
THE apostle St. Jude is distinguished from the Iscariot by the surname of Thaddaeus, which signifies in Syriac, praising or confession (being of the same import with the Hebrew word Judas), also by that of Lebbaeus, which is given him in the Greek text of St. Matthew. St. Jude was brother to St. James the Less, as he styles himself in his epistle ; likewise of St. Simeon of Jerusalem, and of one Joses,² who are styled the brethren of our Lord, and were sons of Cleophas, and Mary, sister to the Blessed Virgin. This apostle's kindred and relation to our Saviour exalted him not so much in his Master's eyes as his contempt of the world, the ardour of his holy zeal and love, and his sufferings for his sake. It is not known when and by what means he became a disciple of Christ ; nothing having been said of him in the gospels before we find him enumerated in the catalogue of the apostles. After the last supper, when Christ promised to manifest himself to every one who should love him, St. Jude asked him, why he did not manifest himself to the world? By which question, he seems to have expressed his expectation of a secular kingdom of the Messina. Christ by his answer satisfied him that the world is unqualified for divine manifestations, being a stranger and an enemy to what must fit souls for a fellowship with heaven ; but that he would honour those who truly love him with his familiar converse, and would admit them to intimate communications of grace and favour.³
After our Lord's ascension and the descent of the Holy Ghost, St. Jude set out with the other great conquerors of the world and hell, to pull down the prince of darkness from his usurped throne ; which this little troop undertook to effect armed only with the word of God, and his Spirit. Nicephorus, Isidore, and the. Martyrologies tell us, that St. Jude preached up and down Judaea, Samaria, Idumaea, and Syria; especially in Mesopotamia.
(1.) See Flureutinins in Martyr. St. Hieron, p. 176, Saussaye, Mart. Gallic. ad 28 Oct. (2) Matt. xiii. 55. (3) John xiv. 24.
St. Paulinus says,¹ that St. Jude planted the faith in Libya. This apostle returned from his missions to Jerusalem in the year 62, after the martyrdom of his brother, St. James, and assisted at the election of St. Simeon, who was likewise his brother.² He wrote a catholic or general epistle to all the churches of the East, particularly addressing himself to the Jewish converts, amongst whom he had principally laboured. St. Peter had wrote to the same two epistles before this, and in the second had chiefly in view to caution the faithful against the errors of the Simonians, Nicholaits, and Gnostics. The havoc which these heresies continued to make among souls stirred up the zeal of St. Jude, who sometimes copied certain expressions of St. Peter,³ and seems to refer to the epistles of SS. Peter and Paul as if the authors were then no more.4 The heretics he describes by many strong epithets and similies, and calls them wandering meteors which seem to blaze for a while, but set in eternal darkness. The source of their fall he points out by saying they are murmurers, and walk after their own lusts ; for being enslaved to pride, envy, the love of sensual pleasure, and other passions, and neglecting to crucify the desires of the flesh in their hearts, they were strangers to sincere humility, meekness, and interior peace. The apostle exhorts the faithful to treat those who were fallen with tender compassion, making a difference between downright malice and weakness, and endeavouring by holy fear to save them, by plucking them as brands out of the fire of vice and heresy, and hating the very garment that is spotted with iniquity.
(1) St. Paulin. Carm. 26. (2) Eus. Hist. lib. iii. c. 11. (3) See Jude 11, 17, and 2 Pet. ii. 15, &e. (4) Jude 17, referring to 2 Pet. iii. 2, 3, and I Tim. iv. 1, 2.
He puts us in mind to have always before our eyes the great obligation we lie under of incessantly building up our spiritual edifice of charity, by praying in the Holy Ghost, growing in the love of God, and imploring his mercy through Christ. From Mesopotamia St. Jude travelled into Persia. Fortunatus and the western Martyrologists tell us, that the apostle St. Jude suffered martyrdom in Persia; the Menology of the Emperor Basil, and some other Greeks say at Arat or Ararat, in Armenia, which at that time was subject to the Parthian empire, and consequently esteemed part of Persia. Many Greeks, say he was shot to death with arrows some add whilst he was tied on a cross. The Armenians at this day challenge him and St. Bartholomew for the first planters of the faith among them.¹
We owe to God a homage of eternal praise and thanks for the infinite mercy by which he has established a church on earth, and a church so richly furnished with every powerful means of sanctity and grace; a church in which his name is always glorified ; and many souls, both by the purity of their love and virtue, and by their holy functions, are associated to the company of the blessed angels. It ought also to be our first and constant petition in our most earnest addresses to God, as we learn from our Lord's prayer, and as the first dictates of divine charity and religion teach us, that for the glory of his holy name he vouchsafes to protect and preserve his church, according to his divine word ; to dilate its pale, to sanctify its members, and to fill its pastors with the same spirit with which he so wonder-fully enriched his apostles, whom he was pleased to choose for the foundation of this sacred edifice.
(1) See Joachim Schroder, in Thesaur. Linguae Armeni. p. 149, edit. an. 1711, Le Quien. Orient. Christian. t. i. p. 419.
If we desire to inherit a share of those abundant and precious graces which God pours forth upon those souls which he disposes to receive them, we must remember that he never imparts them but to those who sincerely study to die to themselves, and to extirpate all inordinate attachments and affections out of their hearts; so long as any of these reign in a soul, she is one of that world to which God cannot manifest himself, or communicate the sweet relish of his love. This is the mystery which Christ unfolded to St. Jude.
Catholic Information
The name of Simon occurs in all the passages of the Gospel and Acts, in which a list of the Apostles is given. To distinguish him from St. Peter he is called (Matthew 10:4; Mark 3:18) Kananaios, or Kananites, and Zelotes (Luke 6:15; Acts 1:13). Both surnames have the same signification and are a translation of the Hebrew qana (the Zealous). The name does not signify that he belonged to the party of Zealots, but that he had zeal for the Jewish law, which he practised before his call. Jerome and others wrongly assumed that Kana was his native place; were this so, he should have been called Kanaios. The Greeks, Copts, and Ethiopians identify him with Nathanael of Cana; the first-mentioned also identify him with the bridegroom of the marriage of Cana, while in the "Chronicon paschale" and elsewhere he is identified with Simon Clopas.
The Abyssinians accordingly relate that he suffered crucifixion as the Bishop of Jerusalem, after he had preached the Gospel in Samaria. Where he actually preached the Gospel is uncertain. Almost all the lands of the then known world, even as far as Britain, have been mentioned; according to the Greeks, he preached on the Black Sea, in Egypt, Northern Africa, and Britain, while, according to the Latin "Passio Simonis et Judae" -- the 7author of which was (Lipsius maintains) sufficiently familiar with the history of the Parthian Empire in the first century -- Simon laboured in Persia, and was there martyred at Suanir. However, Suanir is probably to be sought in Colchis. According to Moses of Chorene, Simon met his death in Weriosphora in Iberia; according to the Georgians, he preached in Colchis. His place of burial is unknown.
Concerning his relics our information is as uncertain as concerning his preaching. From Babylon to Rome and Toulouse we find traces of them; at Rome they are venerated under the Altar of the Crucifixion in the Vatican. His usual attribute is the saw, since his body was said to have been sawed to pieces, and more rarely the lance. He is regarded as the patron of tanners. In the Western Church he is venerated together with Jude (Thaddaeus); in the East separately. The Western Church keeps his feast on 28 October; the Greeks and Copts on 10 May.
Publication information Written by Klemens Löffler. Transcribed by Gerald Morine. The Catholic Encyclopedia, Volume XIII. Published 1912. New York: Robert Appleton Company. Nihil Obstat, February 1, 1912. Remy Lafort, D.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York
Apostle Simon the Zealot
Orthodox Information
(This information may not be of the scholastic quality of the other articles in BELIEVE. Since few Orthodox scholarly articles have been translated into English, we have had to rely on Orthodox Wiki as a source. Since the Wikipedia collections do not indicate the author's name for articles, and essentially anyone is free to edit or alter any of their articles (again, without any indication of what was changed or who changed it), we have concerns. However, in order to include an Orthodox perspective in some of our subject presentations, we have found it necessary to do this. At least until actual scholarly Orthodox texts are translated from the Greek originals!)
The holy, glorious and all-laudable Apostle Simon the Zealot was one of the Twelve Apostles of Jesus Christ, referenced in Matthew 10:2-4 and other places in Holy Scripture. His feast day is May 10.
Life
Simon was born in Cana of Galilee and was one of the Twelve Great Apostles. He was the bridegroom at the wedding feast where Christ changed the water into wine (John 2:1-11). Because of that miracle, St. Simon left his home, parents and bride to follow Christ. After Pentecost, he preached the Gospel in Mauritania in Africa.
He ended his missionary work in Georgia. St. Simon was tortured and crucified by the pagans in Abkhazia.
Hymns
Troparion (Tone 3)
O holy apostle Simon,
entreat the merciful God,
to grant our souls forgiveness of transgressions.
Kontakion (Tone 2)
Let us all bless the eloquent Simon in praise,
who sowed the doctrines of wisdom in the hearts of the faithful;
for he now stands before the throne of glory
and rejoices with the angels,
as he prays for us all unceasingly.
Source
St. Nikolai Velimirovic, The Prologue of Ohrid
External links
Apostle Simon Zealotes (OCA)
Simon the Zealot & Apostle (GOARCH)
The Holy Apostle Simon, the Zealot (Prologue of Ohrid)
Orthodox Information
(This information may not be of the scholastic quality of the other articles in BELIEVE. Since few Orthodox scholarly articles have been translated into English, we have had to rely on Orthodox Wiki as a source. Since the Wikipedia collections do not indicate the author's name for articles, and essentially anyone is free to edit or alter any of their articles (again, without any indication of what was changed or who changed it), we have concerns. However, in order to include an Orthodox perspective in some of our subject presentations, we have found it necessary to do this. At least until actual scholarly Orthodox texts are translated from the Greek originals!)
The holy, glorious and all-laudable Apostle Simon the Zealot was one of the Twelve Apostles of Jesus Christ, referenced in Matthew 10:2-4 and other places in Holy Scripture. His feast day is May 10.
Life
Simon was born in Cana of Galilee and was one of the Twelve Great Apostles. He was the bridegroom at the wedding feast where Christ changed the water into wine (John 2:1-11). Because of that miracle, St. Simon left his home, parents and bride to follow Christ. After Pentecost, he preached the Gospel in Mauritania in Africa.
He ended his missionary work in Georgia. St. Simon was tortured and crucified by the pagans in Abkhazia.
Hymns
Troparion (Tone 3)
O holy apostle Simon,
entreat the merciful God,
to grant our souls forgiveness of transgressions.
Kontakion (Tone 2)
Let us all bless the eloquent Simon in praise,
who sowed the doctrines of wisdom in the hearts of the faithful;
for he now stands before the throne of glory
and rejoices with the angels,
as he prays for us all unceasingly.
Source
St. Nikolai Velimirovic, The Prologue of Ohrid
External links
Apostle Simon Zealotes (OCA)
Simon the Zealot & Apostle (GOARCH)
The Holy Apostle Simon, the Zealot (Prologue of Ohrid)
Simon the Canaanite (Zealot)
Coptic Orthodox Information
Yet another faithful disciples about whom very little has been recorded in Scripture is Simon the Canaanite (Mark 3:18; Matthew 10:4) or Simon the Zealot (Luke 6:15; Acts 1:13). The two words "Canaanite" and "Zealot" mean the same thing. "Canaanite" is a Hebrew designation and "Zealot" is a Greek term. As a result the NIV in its translation has "Zealot" in all four places.
Characteristics of This Disciple
J.B. Phillips in his translation of the New Testament in each of the four lists calls Simon "Simon the Patriot." The term designates him as a member of a political party. A "zealot" was a patriotic Jew willing to rebel against the Roman government. Their goal was to deliver Judea from the Roman servitude and drive the Roman legions from the country. This party had been organized by a rabid revolutionary, Judas of Galilee, about 20 years before Jesus began his public ministry. It had become an underground movement that was ruthless and violent. Its terrorist program of murder and sabotage did not free the country but resulted in acts of revenge by the Roman officials.
Perhaps Simon initially came to Jesus because he saw in Christ the power his group needed to successfully drive the Romans out. For many Jews, the Messiah was no longer a spiritual Savior but an earthly Conqueror. Since a zealot was a fanatic and eventually resorted to violence, Simon would have left this cause when he gave up all to follow Jesus. Jesus preached a message of nonviolence (Matthew 5:39, 43-44; 26:52). Simon was transformed by the Jesus and his message. He was still a Patriot who was willing to work and fight, but now the fight was against the forces of Satan and the kingdom for which he worked belonged to God. Throughout history the church has suffered from fanaticism. At first the church was persecuted, then it became the persecutor. Misguided fanatics, rather than helping, have done great harm to the cause of Christ. Our political concerns dare never overshadow our Savior nor cloud his message. There is little that we can be certain of when it comes to Simon. This much we do know - Simon, along with the other apostles witnessed the miracles and teachings of Jesus and the miracle of his Resurrection. They were with him at the Last Passover and in the Garden of Gethsemane. They were present at the time Jesus appeared to Thomas. All but Judas Iscariot were listed as receiving the Holy Spirit at Pentecost, and all were sent out as witnesses of the Gospel of Christ throughout the earth (Acts 1:8, 13; 2:1-4). Outside of Scripture, it is claimed that Simon was a determined missionary who preached principally in Mesopotamia, including Parthia and Babylon. Eusebius in his Church History names Simon as one of the missionaries "beyond the Ocean to the isles called the Britannia Isles." This happened after preaching in Egypt and Africa.
The traditions of the early church report he met a martyr's death in Persia, where he and others were sawed in half.
Simon is represented by a fish - he was a fisher of men - resting on top of a book which indicates the gospel he preached. Sometimes he is represented by a saw because one tradition says he was cut in two during a time of persecution.
James F. Korthals
Simon Zealot
Coptic Orthodox Information
Yet another faithful disciples about whom very little has been recorded in Scripture is Simon the Canaanite (Mark 3:18; Matthew 10:4) or Simon the Zealot (Luke 6:15; Acts 1:13). The two words "Canaanite" and "Zealot" mean the same thing. "Canaanite" is a Hebrew designation and "Zealot" is a Greek term. As a result the NIV in its translation has "Zealot" in all four places.
Characteristics of This Disciple
J.B. Phillips in his translation of the New Testament in each of the four lists calls Simon "Simon the Patriot." The term designates him as a member of a political party. A "zealot" was a patriotic Jew willing to rebel against the Roman government. Their goal was to deliver Judea from the Roman servitude and drive the Roman legions from the country. This party had been organized by a rabid revolutionary, Judas of Galilee, about 20 years before Jesus began his public ministry. It had become an underground movement that was ruthless and violent. Its terrorist program of murder and sabotage did not free the country but resulted in acts of revenge by the Roman officials.
Perhaps Simon initially came to Jesus because he saw in Christ the power his group needed to successfully drive the Romans out. For many Jews, the Messiah was no longer a spiritual Savior but an earthly Conqueror. Since a zealot was a fanatic and eventually resorted to violence, Simon would have left this cause when he gave up all to follow Jesus. Jesus preached a message of nonviolence (Matthew 5:39, 43-44; 26:52). Simon was transformed by the Jesus and his message. He was still a Patriot who was willing to work and fight, but now the fight was against the forces of Satan and the kingdom for which he worked belonged to God. Throughout history the church has suffered from fanaticism. At first the church was persecuted, then it became the persecutor. Misguided fanatics, rather than helping, have done great harm to the cause of Christ. Our political concerns dare never overshadow our Savior nor cloud his message. There is little that we can be certain of when it comes to Simon. This much we do know - Simon, along with the other apostles witnessed the miracles and teachings of Jesus and the miracle of his Resurrection. They were with him at the Last Passover and in the Garden of Gethsemane. They were present at the time Jesus appeared to Thomas. All but Judas Iscariot were listed as receiving the Holy Spirit at Pentecost, and all were sent out as witnesses of the Gospel of Christ throughout the earth (Acts 1:8, 13; 2:1-4). Outside of Scripture, it is claimed that Simon was a determined missionary who preached principally in Mesopotamia, including Parthia and Babylon. Eusebius in his Church History names Simon as one of the missionaries "beyond the Ocean to the isles called the Britannia Isles." This happened after preaching in Egypt and Africa.
The traditions of the early church report he met a martyr's death in Persia, where he and others were sawed in half.
Simon is represented by a fish - he was a fisher of men - resting on top of a book which indicates the gospel he preached. Sometimes he is represented by a saw because one tradition says he was cut in two during a time of persecution.
James F. Korthals
Simon Zealot
Matthew and Marks account call him Simon the Cananaean, the Aramaic equivalent of Simon Zealot.
History behind the Zealots:
It all started in the year 6 A.D. when Quirinius was govenor of Syria. He ordered a census for the purpose of preparing tax rolls...the intent behind the census was a proposed new tax of 10% on grain and 20% on wine and fruits.
For years the Roman occupiers had allowed the temple in Jerusalem to support temple activities with a tithe on produce. Although some might have seen this as a form of cooperation with the Romans,which bordered on collaboration,many practical Jews saw it as preserving some amount of self determination. However, the Zealots joined religion and politics together. They had a view that the Temple was the focus of Judaism. Since the occupation by the Romans, the State of Irael as an independent nation stopped. The zealots saw themselves as "true Israelites who sought to preserve Judaism and the Israel as a separate nation. They saw the census and the new taxes as a subtle plot by the Roman occupation. The Zealots were afraid that this new tax would strike at the root of the establshed religion by drawing off revenue that would otherwise be used in support of the temple.
Judas of Gamala and his four sons organized a guerrilla band which harassed the Roman garrisons and struck terror into the heart of any Jew that was a friend of the Roman conquerors. This wasprobably the same Judas referred to by Gamaliel in his advise to the Sanhedrin. (Acts 5:37)
The targets for this band of guerrilla (terrorist?)?..rich landowners who favored appeasement so they could increase their investments, priests who preached a doctince of conciliation and anyone else who was suspected of collaboration. The daggers of the Zealots were weapons used to remove any opponent.
Probable Vision for the Zealots: The memory of a grand past of independence was a vision of hope for the Zealots. They remembered Mattathias Maccabaeus and especially his son Judas Maccabaeus who threw off the shackles of Syrian tyrany and established an independent state. However, the powerful legions of Rome quickly crushed the first rebellion. Judas and his sons were killed and his movement destroyed. Nonetheless, the cause continued among a small group of underground revolutionaries. Simon the Zealot is identified as one of these. It can be supposed that Simon shared the thinking and tactics of the Zealots
The New Testament records nothing about the call of Simon. His name is mentioned only four times in the New Testament, and there it is only listed with the names of the other Apostles. There is no mention of any outstanding work that he did and no record of any miracle that he performed. There is no account of his interaction with other disciples not even a slight reference to his interaction with Jesus. Indeed there is no record of anything that he did.
Yet, even though we do not know much about Simon Zealot, we may ask the question, "What made Simon Zealot follow Jesus? Could it be that this man of zeal,this man whose loyalty was to a cause beyond himself-that he found in Jesus a new and better cause to support. He may not have been a leader but he could be a enthusiastic supporter. The idea of "enthusiastic supporter" is significant.
Not all of the Apostles had super star status. Not every follower of Jesus can claim the headlines. But there is a real need for those who support the cause.
Sadly, all too many Christians want the headlines and the acclaim that accompanies it. When we view the landscape of today's Church, how many individuals feel that they are the powerhouse stars?
The writer has experienced in the local congregation those who want to head this group, or lead that study, or be the developers of something new and different. But, when they are not followed, they accuse fellow Christians of not being motivated. Or, when they are opposed, they lash out and blame others,yes,other Christians, claiming that these "inferior" "so called Christians" have no real understanding of what is required of a follower of Jesus.
Even worse, having lead a group, or developed a ministry and having enlisted the work and the offerings of others, the writer has witnessed these "super Christians" abandon their ministry for some new arena and some more exciting prospect. They tell those who have in fact supported them that it is "the Lord" who is calling them away. One can only wonder if they believe that "the Lord" speaks to them but not to the others?
What then can be said about Simon Zealot, who finds in Jesus a new cause, and a new mission and a new philosophy? Does he leave off his radical views and adopt a milder form of devotion? Or, does Simon symbolize all those who had thought one thing was true only to find that in Jesus is all the truth?
Reflecting on the group of twelve, it is almost inconceivable that a zealot and a tax collector could be members of the same band of disciples. Yet, Matthew, a tax collector and collaborator and Simon, a man pledged to destroy collaborators, were both Apostles. Did they find a new cause, a new direcion, a new loyalty in Christ?
This underscores an obvious but often overlooked fact: the fellowship of Christ is a community where old loyalties are eclipsed by a common faith. People who would never associate with one another under any circumstances can find a fellowship when assembled around the Lord. In Jesus they find a junction, a common union which is so beautifully expressed in the Communion, the Holy Community of faith that participates together in bread and wine. They are a community in common union with their Lord and with each other. They have found God and therefore have found that which unites all humankind. The Church is where people can tolerate conflicting opinions on social and political questions. It is a communion where people learn to be charitable toward other viewpoints. It is a fellowship where old loyalties can be submerged in a common faith in the Lord Jesus.
Why did Jesus invite Simon to be an apostle? It was because Jesus saw the potential for good that was in Simon. Jesus choose Simon not for what he was or had been but for what Simon could become. Isn't this, after all, the same reason Jesus extends his invitation to you and me? And isn't this, after all, what the Church of Jesus is called to do? We are called to see the "why" and "what" of others. We are called to seek out the good that others have to contribute and finding it in even one person, we are tasked to encourage that good, to mentor that good, to facilitate it and support it so that it will not be lost - lost to the one who never developes it and lost to us.
The Christian religion reinforces the belief that when Jesus Christ was on Earth, he had twelve followers called disciples or apostles. They followed Jesus, learned from him, and preached. The word Apostle means send forth a message. Jesus picked his followers very carefully. The Apostles are people that Jesus loved and trusted to spread his message and continue his teachings.
After Jesus’s resurrection, he sent his disciples out to be his witnesses. These witnesses are often referred to as the twelve Apostles. The Apostles were charged with a mission to travel far and wide to preach the gospels of Christ and the Christian religion. The Apostles explained that if people followed the teachings of Christianity, repent and were baptized they would be saved and live eternally with the Lord.
Andrew
Andrew worked as a fisherman on the Sea of Galilee with his brother Simon Peter. The brothers became Apostles. Andrew is referred to as the “Protocletus”, which means the first called, because he was the first Apostle Jesus called on for service. Andrew represented the Church of the East and Peter represented the Church of the West. Andrew visited the City of Patras on a missionary and performed miracles that healed while preaching in the name of Jesus. He converted many people over to Christianity because of this. The Proconsul Aegetates were not happy about the conversions to Christianity and decided to crucify Andrew. The word of St. Andrew became well-known all over the world and is especially popular with the Greek Orthodox Christians.
Simon Peter
Simon was thirty when he joined the Apostles. He lived in Bethsaida and was married with three children. Simon was known as an impulsive man of strong feelings and very optimistic. Jesus made Simon the second Apostle and gave him the name Peter. He got into a lot of trouble because he spoke without thinking a lot, which created problems and went back and forth with his thoughts on Jesus. He refused to let Jesus wash his feet at one point and then immediately changed his mind after hearing Jesus speak. Peter was the first Apostles to confess to Jesus with divinity and humanity. Peter continuously tried to explain that Jesus was the Jewish Messiah. Peter's wife was thrown into an arena with wild beasts and killed. After that, Peter was captured and informed that he must die like Jesus did; he was killed on the cross in Rome.
James
James was an Apostle of Jesus and was believed to be the son of Alphaeus. He is known by the name James the Less, which was given to him by Jesus; this name came about because there was a more powerful James within the twelve Apostles. James the Less was known as a cousin of Jesus by the Virgin Mary's sister and the brother of Jude Thaddeus. Out of all of the Apostles, James the Less was the closest to understanding the true meaning and importance of Jesus and his teachings. Following the crucifixion of Jesus, James was made the first Bishop of Jerusalem. He was abused and mistreated because of his religion and killed by Simeon the fuller.
John
Before meeting Jesus, John the Apostle was thought to be a disciple of John the Baptist. He was the Lord's half-cousin. His mother's name is Salome; she was the sister of Mary. John the Apostle was with John the Baptist when he named Jesus as God's Lamb. He was true to Jesus and was a great leader in Acts. Five books have his name because of his teachings in the church and significant leadership.
Phillip
Phillip lived in Bethsaida in Galilee and worked as a fisherman when Jesus asked him disciple. He was the sixth disciple of Jesus and also brought his friend Nathanael to Jesus; Nathanael also became an Apostle and was referred to as Bartholomew. In the New Testament, there is no information about when Phillip lived or died. According to John, Phillip was hesitant to follow Jesus and only did after Nathanael told him that Jesus is the Messiah. Phillip's writings were important to the start of Christian Gnosticism. Phillip's authority was cited by Gnostoc Christians as reason for their own beliefs and thoughts.
Bartholomew
Bartholomew, also known as Nathaniel of Galilee, was a doctor in the Jewish law. He was picked out of seventy-two Disciples of Christ. Bartholomew shared the word of the Gospel through most countries in the East. In Great Armenia, Bartholomew travels ended because he was preaching in a place that did not permit worship and he was arrested. There are two theories of his fate. First, Greek historians say that he was condemned, killed and beheaded by the governor of Albanopolis.
Thomas
Thomas was one of the most well-known Apostles. He was the most faithful of the Apostles, but was given the nickname “Doubting Thomas”, because he did not believe in Jesus' resurrection until he was able to touch the wounds of him. Thomas went to India and died a martyr. His remains were taken to Edessa and then taken to Ortona, Italy. Thomas' feast day is celebrated on July 3, which was changed from December 21. He is known as the patron saint of India, builders, and architects.
Matthew
Matthew was also known by his original name, Levi, and the “son of Alphaeus”. It is thought that he was given the name Matthew when he started to follow Jesus. Jesus came to Matthew when he was performing his tax collection duties and told Matthew to follow him. Matthew started following him without hesitation and abandoned his previous life to become a Disciple of Christ. His deep belief in Jesus's word inspired him to write a book of gospel according to Matthew. He is honored on September 21on the Church's liturgical calendar and was made the patron saint of civil servants.
Thaddaeus
Apostle Jude was also called Thaddeus or Levi. He was the brother of St. James and his father was St. Joseph. He joined Simon and Hosea to protest when Joseph desired to leave a part of his estate to Jesus when his death occurred. During his time in Ararat, he was taken by pagans. The pagans crucified and brutally killed him by shooting him with arrows.
Simon the Zealot
Simon Zelotes was chosen by Peter when he was twenty-eight years old. He was a family man with a good ancestry. He was a good debater that liked to argue. He had a strong love for Jesus and was very loyal to him. He traveled to Alexandria preaching the gospel of Jesus and worked up the Nile into the middle of Africa baptizing people who believed. He worked until he was an old man and died in Africa.
Judas Iscariot
Judas Iscariot is known as the Apostle who betrayed Jesus. There is very little told in the bible about the history of Judas Iscariot and the facts about how he became an Apostle and how he died. There is nothing told about his ministry or miracles that took place of the Apostle. It is written in the Gospels of John that Judas carried the money bag of the disciples and betrayed Jesus over a bribe of thirty pieces of silver. The kiss of Judas led to the arrest of the High Priest Caiaphas. He then turned Jesus in to Pontius Pilate's soldiers. It is uncertain how he died because there are many versions in the bible.
History behind the Zealots:
It all started in the year 6 A.D. when Quirinius was govenor of Syria. He ordered a census for the purpose of preparing tax rolls...the intent behind the census was a proposed new tax of 10% on grain and 20% on wine and fruits.
For years the Roman occupiers had allowed the temple in Jerusalem to support temple activities with a tithe on produce. Although some might have seen this as a form of cooperation with the Romans,which bordered on collaboration,many practical Jews saw it as preserving some amount of self determination. However, the Zealots joined religion and politics together. They had a view that the Temple was the focus of Judaism. Since the occupation by the Romans, the State of Irael as an independent nation stopped. The zealots saw themselves as "true Israelites who sought to preserve Judaism and the Israel as a separate nation. They saw the census and the new taxes as a subtle plot by the Roman occupation. The Zealots were afraid that this new tax would strike at the root of the establshed religion by drawing off revenue that would otherwise be used in support of the temple.
Judas of Gamala and his four sons organized a guerrilla band which harassed the Roman garrisons and struck terror into the heart of any Jew that was a friend of the Roman conquerors. This wasprobably the same Judas referred to by Gamaliel in his advise to the Sanhedrin. (Acts 5:37)
The targets for this band of guerrilla (terrorist?)?..rich landowners who favored appeasement so they could increase their investments, priests who preached a doctince of conciliation and anyone else who was suspected of collaboration. The daggers of the Zealots were weapons used to remove any opponent.
Probable Vision for the Zealots: The memory of a grand past of independence was a vision of hope for the Zealots. They remembered Mattathias Maccabaeus and especially his son Judas Maccabaeus who threw off the shackles of Syrian tyrany and established an independent state. However, the powerful legions of Rome quickly crushed the first rebellion. Judas and his sons were killed and his movement destroyed. Nonetheless, the cause continued among a small group of underground revolutionaries. Simon the Zealot is identified as one of these. It can be supposed that Simon shared the thinking and tactics of the Zealots
The New Testament records nothing about the call of Simon. His name is mentioned only four times in the New Testament, and there it is only listed with the names of the other Apostles. There is no mention of any outstanding work that he did and no record of any miracle that he performed. There is no account of his interaction with other disciples not even a slight reference to his interaction with Jesus. Indeed there is no record of anything that he did.
Yet, even though we do not know much about Simon Zealot, we may ask the question, "What made Simon Zealot follow Jesus? Could it be that this man of zeal,this man whose loyalty was to a cause beyond himself-that he found in Jesus a new and better cause to support. He may not have been a leader but he could be a enthusiastic supporter. The idea of "enthusiastic supporter" is significant.
Not all of the Apostles had super star status. Not every follower of Jesus can claim the headlines. But there is a real need for those who support the cause.
Sadly, all too many Christians want the headlines and the acclaim that accompanies it. When we view the landscape of today's Church, how many individuals feel that they are the powerhouse stars?
The writer has experienced in the local congregation those who want to head this group, or lead that study, or be the developers of something new and different. But, when they are not followed, they accuse fellow Christians of not being motivated. Or, when they are opposed, they lash out and blame others,yes,other Christians, claiming that these "inferior" "so called Christians" have no real understanding of what is required of a follower of Jesus.
Even worse, having lead a group, or developed a ministry and having enlisted the work and the offerings of others, the writer has witnessed these "super Christians" abandon their ministry for some new arena and some more exciting prospect. They tell those who have in fact supported them that it is "the Lord" who is calling them away. One can only wonder if they believe that "the Lord" speaks to them but not to the others?
What then can be said about Simon Zealot, who finds in Jesus a new cause, and a new mission and a new philosophy? Does he leave off his radical views and adopt a milder form of devotion? Or, does Simon symbolize all those who had thought one thing was true only to find that in Jesus is all the truth?
Reflecting on the group of twelve, it is almost inconceivable that a zealot and a tax collector could be members of the same band of disciples. Yet, Matthew, a tax collector and collaborator and Simon, a man pledged to destroy collaborators, were both Apostles. Did they find a new cause, a new direcion, a new loyalty in Christ?
This underscores an obvious but often overlooked fact: the fellowship of Christ is a community where old loyalties are eclipsed by a common faith. People who would never associate with one another under any circumstances can find a fellowship when assembled around the Lord. In Jesus they find a junction, a common union which is so beautifully expressed in the Communion, the Holy Community of faith that participates together in bread and wine. They are a community in common union with their Lord and with each other. They have found God and therefore have found that which unites all humankind. The Church is where people can tolerate conflicting opinions on social and political questions. It is a communion where people learn to be charitable toward other viewpoints. It is a fellowship where old loyalties can be submerged in a common faith in the Lord Jesus.
Why did Jesus invite Simon to be an apostle? It was because Jesus saw the potential for good that was in Simon. Jesus choose Simon not for what he was or had been but for what Simon could become. Isn't this, after all, the same reason Jesus extends his invitation to you and me? And isn't this, after all, what the Church of Jesus is called to do? We are called to see the "why" and "what" of others. We are called to seek out the good that others have to contribute and finding it in even one person, we are tasked to encourage that good, to mentor that good, to facilitate it and support it so that it will not be lost - lost to the one who never developes it and lost to us.
The Christian religion reinforces the belief that when Jesus Christ was on Earth, he had twelve followers called disciples or apostles. They followed Jesus, learned from him, and preached. The word Apostle means send forth a message. Jesus picked his followers very carefully. The Apostles are people that Jesus loved and trusted to spread his message and continue his teachings.
After Jesus’s resurrection, he sent his disciples out to be his witnesses. These witnesses are often referred to as the twelve Apostles. The Apostles were charged with a mission to travel far and wide to preach the gospels of Christ and the Christian religion. The Apostles explained that if people followed the teachings of Christianity, repent and were baptized they would be saved and live eternally with the Lord.
Andrew
Andrew worked as a fisherman on the Sea of Galilee with his brother Simon Peter. The brothers became Apostles. Andrew is referred to as the “Protocletus”, which means the first called, because he was the first Apostle Jesus called on for service. Andrew represented the Church of the East and Peter represented the Church of the West. Andrew visited the City of Patras on a missionary and performed miracles that healed while preaching in the name of Jesus. He converted many people over to Christianity because of this. The Proconsul Aegetates were not happy about the conversions to Christianity and decided to crucify Andrew. The word of St. Andrew became well-known all over the world and is especially popular with the Greek Orthodox Christians.
Simon Peter
Simon was thirty when he joined the Apostles. He lived in Bethsaida and was married with three children. Simon was known as an impulsive man of strong feelings and very optimistic. Jesus made Simon the second Apostle and gave him the name Peter. He got into a lot of trouble because he spoke without thinking a lot, which created problems and went back and forth with his thoughts on Jesus. He refused to let Jesus wash his feet at one point and then immediately changed his mind after hearing Jesus speak. Peter was the first Apostles to confess to Jesus with divinity and humanity. Peter continuously tried to explain that Jesus was the Jewish Messiah. Peter's wife was thrown into an arena with wild beasts and killed. After that, Peter was captured and informed that he must die like Jesus did; he was killed on the cross in Rome.
James
James was an Apostle of Jesus and was believed to be the son of Alphaeus. He is known by the name James the Less, which was given to him by Jesus; this name came about because there was a more powerful James within the twelve Apostles. James the Less was known as a cousin of Jesus by the Virgin Mary's sister and the brother of Jude Thaddeus. Out of all of the Apostles, James the Less was the closest to understanding the true meaning and importance of Jesus and his teachings. Following the crucifixion of Jesus, James was made the first Bishop of Jerusalem. He was abused and mistreated because of his religion and killed by Simeon the fuller.
John
Before meeting Jesus, John the Apostle was thought to be a disciple of John the Baptist. He was the Lord's half-cousin. His mother's name is Salome; she was the sister of Mary. John the Apostle was with John the Baptist when he named Jesus as God's Lamb. He was true to Jesus and was a great leader in Acts. Five books have his name because of his teachings in the church and significant leadership.
Phillip
Phillip lived in Bethsaida in Galilee and worked as a fisherman when Jesus asked him disciple. He was the sixth disciple of Jesus and also brought his friend Nathanael to Jesus; Nathanael also became an Apostle and was referred to as Bartholomew. In the New Testament, there is no information about when Phillip lived or died. According to John, Phillip was hesitant to follow Jesus and only did after Nathanael told him that Jesus is the Messiah. Phillip's writings were important to the start of Christian Gnosticism. Phillip's authority was cited by Gnostoc Christians as reason for their own beliefs and thoughts.
Bartholomew
Bartholomew, also known as Nathaniel of Galilee, was a doctor in the Jewish law. He was picked out of seventy-two Disciples of Christ. Bartholomew shared the word of the Gospel through most countries in the East. In Great Armenia, Bartholomew travels ended because he was preaching in a place that did not permit worship and he was arrested. There are two theories of his fate. First, Greek historians say that he was condemned, killed and beheaded by the governor of Albanopolis.
Thomas
Thomas was one of the most well-known Apostles. He was the most faithful of the Apostles, but was given the nickname “Doubting Thomas”, because he did not believe in Jesus' resurrection until he was able to touch the wounds of him. Thomas went to India and died a martyr. His remains were taken to Edessa and then taken to Ortona, Italy. Thomas' feast day is celebrated on July 3, which was changed from December 21. He is known as the patron saint of India, builders, and architects.
Matthew
Matthew was also known by his original name, Levi, and the “son of Alphaeus”. It is thought that he was given the name Matthew when he started to follow Jesus. Jesus came to Matthew when he was performing his tax collection duties and told Matthew to follow him. Matthew started following him without hesitation and abandoned his previous life to become a Disciple of Christ. His deep belief in Jesus's word inspired him to write a book of gospel according to Matthew. He is honored on September 21on the Church's liturgical calendar and was made the patron saint of civil servants.
Thaddaeus
Apostle Jude was also called Thaddeus or Levi. He was the brother of St. James and his father was St. Joseph. He joined Simon and Hosea to protest when Joseph desired to leave a part of his estate to Jesus when his death occurred. During his time in Ararat, he was taken by pagans. The pagans crucified and brutally killed him by shooting him with arrows.
Simon the Zealot
Simon Zelotes was chosen by Peter when he was twenty-eight years old. He was a family man with a good ancestry. He was a good debater that liked to argue. He had a strong love for Jesus and was very loyal to him. He traveled to Alexandria preaching the gospel of Jesus and worked up the Nile into the middle of Africa baptizing people who believed. He worked until he was an old man and died in Africa.
Judas Iscariot
Judas Iscariot is known as the Apostle who betrayed Jesus. There is very little told in the bible about the history of Judas Iscariot and the facts about how he became an Apostle and how he died. There is nothing told about his ministry or miracles that took place of the Apostle. It is written in the Gospels of John that Judas carried the money bag of the disciples and betrayed Jesus over a bribe of thirty pieces of silver. The kiss of Judas led to the arrest of the High Priest Caiaphas. He then turned Jesus in to Pontius Pilate's soldiers. It is uncertain how he died because there are many versions in the bible.
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