kosovohp
02-12-2011, 01:49 PM
Mary, Aramaic, Hebrew: מרים, Maryām, Miriam; Arabic:مريم, Maryam, more commonly referred to as Saint Mary, Mother Mary, or (Blessed) Virgin Mary, was a Jewish woman of Nazareth in Galilee. She is identified in the New Testament as the mother of Jesus Christ through divine intervention.[Mt 1:16,18–25] [Lk 1:26–56] [2:1–7][3]
The canonical gospels of Matthew and Luke describe Mary as a virgin (Greek παρθένος, parthénos).[6] Christians believe that she conceived her son miraculously by the agency of the Holy Spirit. This took place when she was already betrothed to Saint Joseph and was awaiting the concluding rite of marriage, the formal home-taking ceremony.[7] She married Joseph and accompanied him to Bethlehem, where Jesus was born.[3][4]
The New Testament begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced her divine selection to be mother of Jesus. Church tradition and early non-biblical writings state that her parents were an elderly couple, Saint Joachim and Saint Anne. The Bible records Mary's role in key events of the life of Jesus from his conception to his Ascension. Apocryphal writings tell of her subsequent death and bodily assumption into heaven.
Christians of the Catholic Church, the Eastern Orthodox Church and the Anglican Communion believe that Mary, as mother of Jesus, is the Mother of God (Μήτηρ Θεοῦ) and the Theotokos, literally Birthgiver of God. Mary has been an object of veneration in Christianity since the Apostolic Age. Throughout the ages she has been a favorite subject in Christian art, music, and
The term apocrypha is used with various meanings, including "hidden", "esoteric", "spurious", "of questionable authenticity", ancient Chinese "revealed texts and objects" and "Christian texts that are not canonical".
The word is originally Greek (ἀπόκρυφα) and means "those having been hidden away". Specifically, ἀπόκρυφα is the neuter plural of ἀπόκρυφος, a participle derived from the verb ἀποκρύπτω [infinitive: ἀποκρύπτειν], "to hide something away."[1]
The general term is usually applied to the books that the Protestant Christian Church considered useful but not divinely inspired. As such, it is misleading in this sense to refer to the Gospel according to the Hebrews or Gnostic writings as apocryphal, because they would not be classified in the same category by orthodox believers. Non-canonical books are texts of uncertain authenticity, or writings where the work is seriously questioned. Given that different denominations have different beliefs about what constitutes canonical scripture, there are several versions of the apocrypha.
During 16th-century controversies about the biblical canon, the word acquired a negative connotation, and has become a synonym for "spurious" or "false". This usage usually involves fictitious or legendary accounts that are plausible enough to be commonly considered true. For example, Laozi's alleged authorship of the Tao Te Ching, the Parson Weems account of George Washington and the cherry tree, are all considered apocryphal.
Originally, Jewish/Christian scholarship had been oral. Jesus and other rabbis expounded and debated the Torah (the written law expressed in the Hebrew Bible) and discussed the Tanakh without the benefit of written works (other than the Biblical books themselves), though some may have made private notes (megillot setarim)
This situation changed drastically, however, mainly as the result of the destruction of the Jewish commonwealth in the year 70 and the consequent upheaval of Jewish/Christian social and legal norms. Jewish Christians were required to face a new reality— without a Temple (to serve as the center of teaching and study), the old system of oral scholarship could not be maintained. It is during this period that rabbinic discourse began to be recorded in writing.[26][27]
The Church Fathers recognized this and said that the first gospels were born out of necessity.[28] Matthew, a Galilean Jew and follower of the rabbi Jesus is said to have written the first gospel.[29] It was written in Hebrew and meant for Hebrew Christians.[30][31]
As a disciple, Matthew followed Jesus, and would have been an eye witness to the rabbinical midrashic discourse of the "Rabbi from Nazareth". Matthew may have even participated in the development of the Torah Shebeal Peh as the Talmud mentions him as a follower of Jesus the Nazarene.[32][33][34] Matthew reduced this Logia into a written form in what would become known to as the first Gospel.[35][36][37]
Because of the writings of the Church Fathers we know a great deal about Matthew's gospel. It was composed in Hebrew near Jerusalem for Hebrew Christians and it was translated into Greek, but the Greek copy was lost. The Hebrew original was kept at the Library of Caesarea. The Nazarene Community transcribed a copy for Jerome which he used in his work.[38][39][40]
Matthew's Gospel was called the Gospel according to the Hebrews [41][42] or sometimes the Gospel of the Apostles [43][44][45][46][47] and it was once believed that it was the original to the Greek Matthew found in the Bible, although this is currently the subject of scholarly debate.[48]
Matthew's Gospel according to the Hebrews was widely circulated among early Hebrew Christians.[49][50] These groups included the Nazarenes, Ebionites etc. It was generally believed that they added their own oral traditions or midrash to the "Hebrew Gospel" giving rise to what are now known as the Jewish Gospels.[51] Almost all critics are agreed, that the Gospel according to Nazarenes, the Gospel according to Ebionites, etc. are just modified editions of Matthew's Gospel according to the Hebrews but were essentially the same gospel and are important to understanding the gospel tradition of early Christianity.[52][53] From Egypt, to as far away as India,[54] in various editions,[55] the Gospel according to the Hebrews [56][57][58][59][60][61] remained one of the most important primary Christian writings [62][63][64][65][66] until the Jewish Christianity was replaced by the modern Christianity of today.
Justin Martyr alludes to Gospel of the Twelve under a slightly different name, The Recollections of the Apostles. He says that these Recollections were a Gospel. He adopted the word used by Xenophon for his recollections of Socrates. The Memorabilia of Xenophon concerned the martyred philosopher, while the Memorabilia of the Apostles concerned the martyred Redeemer. It is probable that this Hebrew Gospel of the Twelve was the only one with which Justin Martyr was acquainted.[citation needed]
Justin Martyr was a native of Samaria, and his acquaintance with Christianity was probably made in the communities of Nazarenes scattered over Syria. By family he was a Greek, and was therefore by blood inclined to sympathize with the Gentile rather than the Jewish Christians. This double tendency is manifest in his writings.
Justin Martyr's Christian training took place in the Nazarene Church, in the orthodox, milder section. He no doubt inherited the traditional prejudice against St. Paul, for he neither mentions him by name, nor quotes any of his writings. That he should have omitted to quote St. Paul in his Dialogue with Trypho the Jew is not surprising; but had he seen the Epistles of the Apostle of the Gentiles, he would have cited them, or shown that they had influenced the current of his thoughts in his two Apologies addressed to Gentiles. Therefore the Gospel of the Twelve may predate Paul.[6]
Jesus of Nazareth (c. 5 BC/BCE – c. 30 AD/CE), also referred to as Jesus Christ or simply Jesus, is the central figure of Christianity. Most Christian denominations venerate him as God the Son incarnated and believe that he rose from the dead after being crucified.[6][7]
The principal sources of information regarding Jesus are the four canonical gospels,[8] and most critical scholars find them, at least the Synoptic Gospels,[9] useful for reconstructing Jesus’ life and teachings.[10][11][12][13] Some scholars believe apocryphal texts such as the Gospel of Thomas and the Gospel according to the Hebrews are also relevant.[14]
Most critical historians agree that Jesus was a Jew who was regarded as a teacher and healer, that he was baptized by John the Baptist, and was crucified in Jerusalem on the orders of the Roman Prefect of Judaea, Pontius Pilate, on the charge of sedition against the Roman Empire.[15][16][17][18][19][20][21][22][23][24][25] Critical Biblical scholars and historians have offered competing descriptions of Jesus as a self-described Messiah, as the leader of an apocalyptic movement, as an itinerant sage, as a charismatic healer, and as the founder of an independent religious movement. Most contemporary scholars of the Historical Jesus consider him to have been an independent, charismatic founder of a Jewish restoration movement, anticipating an imminent apocalypse.[26] Other prominent scholars, however, contend that Jesus' "Kingdom of God" meant radical personal and social transformation instead of a future apocalypse.[26]
Christians traditionally believe that Jesus was born of a virgin,[7]:529–32 performed miracles,[7]:358–59 founded the Church, rose from the dead, and ascended into heaven,[7]:616–20 from which he will return.[7]:1091–109 Most Christian scholars today present Jesus as the awaited Messiah promised in the Old Testament and as God,[27] arguing that he fulfilled many Messianic prophecies of the Old Testament.[28] The majority of Christians worship Jesus as the incarnation of God the Son, one of three divine persons of a Trinity. A few Christian groups, however, reject Trinitarianism, wholly or partly, believing it to be non-scriptural.[29][30]
Judaism rejects assertions that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh.[31] In Islam, Jesus (Arabic: عيسى, commonly transliterated as Isa) is considered one of God's important prophets,[32][33] a bringer of scripture, and the product of a virgin birth; but did not experience a crucifixion.[34] Islam and the Baha'i Faith use the title "Messiah" for Jesus,[35][36] but do not teach that he was God incarnate.
The canonical gospels of Matthew and Luke describe Mary as a virgin (Greek παρθένος, parthénos).[6] Christians believe that she conceived her son miraculously by the agency of the Holy Spirit. This took place when she was already betrothed to Saint Joseph and was awaiting the concluding rite of marriage, the formal home-taking ceremony.[7] She married Joseph and accompanied him to Bethlehem, where Jesus was born.[3][4]
The New Testament begins its account of Mary's life with the Annunciation, when the angel Gabriel appeared to her and announced her divine selection to be mother of Jesus. Church tradition and early non-biblical writings state that her parents were an elderly couple, Saint Joachim and Saint Anne. The Bible records Mary's role in key events of the life of Jesus from his conception to his Ascension. Apocryphal writings tell of her subsequent death and bodily assumption into heaven.
Christians of the Catholic Church, the Eastern Orthodox Church and the Anglican Communion believe that Mary, as mother of Jesus, is the Mother of God (Μήτηρ Θεοῦ) and the Theotokos, literally Birthgiver of God. Mary has been an object of veneration in Christianity since the Apostolic Age. Throughout the ages she has been a favorite subject in Christian art, music, and
The term apocrypha is used with various meanings, including "hidden", "esoteric", "spurious", "of questionable authenticity", ancient Chinese "revealed texts and objects" and "Christian texts that are not canonical".
The word is originally Greek (ἀπόκρυφα) and means "those having been hidden away". Specifically, ἀπόκρυφα is the neuter plural of ἀπόκρυφος, a participle derived from the verb ἀποκρύπτω [infinitive: ἀποκρύπτειν], "to hide something away."[1]
The general term is usually applied to the books that the Protestant Christian Church considered useful but not divinely inspired. As such, it is misleading in this sense to refer to the Gospel according to the Hebrews or Gnostic writings as apocryphal, because they would not be classified in the same category by orthodox believers. Non-canonical books are texts of uncertain authenticity, or writings where the work is seriously questioned. Given that different denominations have different beliefs about what constitutes canonical scripture, there are several versions of the apocrypha.
During 16th-century controversies about the biblical canon, the word acquired a negative connotation, and has become a synonym for "spurious" or "false". This usage usually involves fictitious or legendary accounts that are plausible enough to be commonly considered true. For example, Laozi's alleged authorship of the Tao Te Ching, the Parson Weems account of George Washington and the cherry tree, are all considered apocryphal.
Originally, Jewish/Christian scholarship had been oral. Jesus and other rabbis expounded and debated the Torah (the written law expressed in the Hebrew Bible) and discussed the Tanakh without the benefit of written works (other than the Biblical books themselves), though some may have made private notes (megillot setarim)
This situation changed drastically, however, mainly as the result of the destruction of the Jewish commonwealth in the year 70 and the consequent upheaval of Jewish/Christian social and legal norms. Jewish Christians were required to face a new reality— without a Temple (to serve as the center of teaching and study), the old system of oral scholarship could not be maintained. It is during this period that rabbinic discourse began to be recorded in writing.[26][27]
The Church Fathers recognized this and said that the first gospels were born out of necessity.[28] Matthew, a Galilean Jew and follower of the rabbi Jesus is said to have written the first gospel.[29] It was written in Hebrew and meant for Hebrew Christians.[30][31]
As a disciple, Matthew followed Jesus, and would have been an eye witness to the rabbinical midrashic discourse of the "Rabbi from Nazareth". Matthew may have even participated in the development of the Torah Shebeal Peh as the Talmud mentions him as a follower of Jesus the Nazarene.[32][33][34] Matthew reduced this Logia into a written form in what would become known to as the first Gospel.[35][36][37]
Because of the writings of the Church Fathers we know a great deal about Matthew's gospel. It was composed in Hebrew near Jerusalem for Hebrew Christians and it was translated into Greek, but the Greek copy was lost. The Hebrew original was kept at the Library of Caesarea. The Nazarene Community transcribed a copy for Jerome which he used in his work.[38][39][40]
Matthew's Gospel was called the Gospel according to the Hebrews [41][42] or sometimes the Gospel of the Apostles [43][44][45][46][47] and it was once believed that it was the original to the Greek Matthew found in the Bible, although this is currently the subject of scholarly debate.[48]
Matthew's Gospel according to the Hebrews was widely circulated among early Hebrew Christians.[49][50] These groups included the Nazarenes, Ebionites etc. It was generally believed that they added their own oral traditions or midrash to the "Hebrew Gospel" giving rise to what are now known as the Jewish Gospels.[51] Almost all critics are agreed, that the Gospel according to Nazarenes, the Gospel according to Ebionites, etc. are just modified editions of Matthew's Gospel according to the Hebrews but were essentially the same gospel and are important to understanding the gospel tradition of early Christianity.[52][53] From Egypt, to as far away as India,[54] in various editions,[55] the Gospel according to the Hebrews [56][57][58][59][60][61] remained one of the most important primary Christian writings [62][63][64][65][66] until the Jewish Christianity was replaced by the modern Christianity of today.
Justin Martyr alludes to Gospel of the Twelve under a slightly different name, The Recollections of the Apostles. He says that these Recollections were a Gospel. He adopted the word used by Xenophon for his recollections of Socrates. The Memorabilia of Xenophon concerned the martyred philosopher, while the Memorabilia of the Apostles concerned the martyred Redeemer. It is probable that this Hebrew Gospel of the Twelve was the only one with which Justin Martyr was acquainted.[citation needed]
Justin Martyr was a native of Samaria, and his acquaintance with Christianity was probably made in the communities of Nazarenes scattered over Syria. By family he was a Greek, and was therefore by blood inclined to sympathize with the Gentile rather than the Jewish Christians. This double tendency is manifest in his writings.
Justin Martyr's Christian training took place in the Nazarene Church, in the orthodox, milder section. He no doubt inherited the traditional prejudice against St. Paul, for he neither mentions him by name, nor quotes any of his writings. That he should have omitted to quote St. Paul in his Dialogue with Trypho the Jew is not surprising; but had he seen the Epistles of the Apostle of the Gentiles, he would have cited them, or shown that they had influenced the current of his thoughts in his two Apologies addressed to Gentiles. Therefore the Gospel of the Twelve may predate Paul.[6]
Jesus of Nazareth (c. 5 BC/BCE – c. 30 AD/CE), also referred to as Jesus Christ or simply Jesus, is the central figure of Christianity. Most Christian denominations venerate him as God the Son incarnated and believe that he rose from the dead after being crucified.[6][7]
The principal sources of information regarding Jesus are the four canonical gospels,[8] and most critical scholars find them, at least the Synoptic Gospels,[9] useful for reconstructing Jesus’ life and teachings.[10][11][12][13] Some scholars believe apocryphal texts such as the Gospel of Thomas and the Gospel according to the Hebrews are also relevant.[14]
Most critical historians agree that Jesus was a Jew who was regarded as a teacher and healer, that he was baptized by John the Baptist, and was crucified in Jerusalem on the orders of the Roman Prefect of Judaea, Pontius Pilate, on the charge of sedition against the Roman Empire.[15][16][17][18][19][20][21][22][23][24][25] Critical Biblical scholars and historians have offered competing descriptions of Jesus as a self-described Messiah, as the leader of an apocalyptic movement, as an itinerant sage, as a charismatic healer, and as the founder of an independent religious movement. Most contemporary scholars of the Historical Jesus consider him to have been an independent, charismatic founder of a Jewish restoration movement, anticipating an imminent apocalypse.[26] Other prominent scholars, however, contend that Jesus' "Kingdom of God" meant radical personal and social transformation instead of a future apocalypse.[26]
Christians traditionally believe that Jesus was born of a virgin,[7]:529–32 performed miracles,[7]:358–59 founded the Church, rose from the dead, and ascended into heaven,[7]:616–20 from which he will return.[7]:1091–109 Most Christian scholars today present Jesus as the awaited Messiah promised in the Old Testament and as God,[27] arguing that he fulfilled many Messianic prophecies of the Old Testament.[28] The majority of Christians worship Jesus as the incarnation of God the Son, one of three divine persons of a Trinity. A few Christian groups, however, reject Trinitarianism, wholly or partly, believing it to be non-scriptural.[29][30]
Judaism rejects assertions that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh.[31] In Islam, Jesus (Arabic: عيسى, commonly transliterated as Isa) is considered one of God's important prophets,[32][33] a bringer of scripture, and the product of a virgin birth; but did not experience a crucifixion.[34] Islam and the Baha'i Faith use the title "Messiah" for Jesus,[35][36] but do not teach that he was God incarnate.