Christians often interpret a passage from the Zechariah as a prophecy which was fulfilled by the Triumphal Entry:
Rejoice greatly, O Daughter of Zion!Shout, Daughter of Jerusalem!See, your king comes to you,righteous and having salvation,gentle and riding on a donkey, on a colt, the foal of a donkey.I will take away the chariots from Ephraimand the war-horses from Jerusalem,and the battle bow will be broken.He will proclaim peace to the nations.His rule will extend from sea to seaand from the River to the ends of the earth.
—Zechariah 9:9-10
Matthew quotes this passage from Zechariah when narrating the story of Jesus' entry to Jerusalem. His interpreting of the repetition in the Hebrew poetry as describing two different donkeys: gentle and riding on a donkey, on a colt, the foal of a donkey, is offered by some Biblical scholars as a reason for Matthew's unique description of Jesus riding both a donkey and its foal. However, there is an alternate explanation. The full text in Matthew regarding this issue is as follows:
Mat 21:1 "And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2 Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3 And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them.
4 All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5 Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. 6 And the disciples went, and did as Jesus commanded them, 7 And brought the ass, and the colt, and put on them their clothes, and they set him thereon." (KJV)
The Septuagint, in Zechariah9:9 says: "Rejoice greatly, O daughter of Sion; proclaim it aloud, O daughter of Jerusalem; behold, the King is coming to thee, just, and a Saviour; he is meek and riding on an ass, and a young foal." (Brenton) The wording is slightly different from the Hebrew text but one can reasonably interpret from the text that the Messiah, Jesus, will be riding on one of the animals, presumably the ass, or donkey, and that its colt, or foal, will be following behind its mother.
Tuesday, March 31, 2009
Palm Sunday
Palm Sunday is a Christian moveable feast which always falls on the Sunday before Easter. The feast commemorates an event mentioned by all four Canonical Gospels Mark 11:1-11, Matthew 21:1-11, Luke 19:28-44, and John 12:12-19: the triumphal entry of Jesus into Jerusalem in the days before his Passion.In many Christian churches, Palm Sunday is marked by the distribution of palm leaves (often tied into crosses) to the assembled worshipers.
The difficulty of procuring palms for that day's ceremonies in unfavorable climates for palms led to the substitution of boughs of box, yew, willow or other native trees. The Sunday was often designated by the names of these trees, as Yew Sunday or by the general term Branch Sunday.According to the Gospels, before entering Jerusalem, Jesus was staying at Bethany and Bethphage, and the Gospel of John adds that he had dinner with Lazarus, and his sisters Mary and Martha.
While there, Jesus is described by the Synoptic Gospels as sending two unnamed disciples to the village over against them, in order to retrieve a colt that had been tied up but never been ridden, and to say, if questioned, that the colt was needed by the Lord but would be returned in a short period of time. Jesus then rode the colt into Jerusalem, with the Synoptics adding that the disciples had first put their cloaks on it, so as to make it more comfortable. The Gospels go on to describe how Jesus rode into Jerusalem, and how the people there lay down their cloaks in front of him, and also lay down small branches of trees.
The people are also described as singing part of Psalm 118 - ...Blessed is He who comes in the name of the Lord. Blessed is the coming kingdom of our father, David. ... (Psalms 118:25-26). Where this entry is supposed to have taken place is unspecified; some scholars argue that the Golden Gate is the likely location, since that was where it was believed the Jewish messiah would enter Jerusalem; other scholars think that an entrance to the south, which had stairs leading directly to the Temple, would be more likely (Kilgallen 210). According to Jewish tradition (Sefer ha Zohar, part about donkey driver) the one who is able to bridle and ride a colt (or donkey) has a status of Messiah.
It was a common custom in many lands in the ancient Near East to cover, in some way, the path of someone thought worthy of the highest honour. The Hebrew Bible (2Kings 9:13) reports that Jehu, son of Jehoshaphat, was treated this way. Both the Synoptic Gospels and the Gospel of John report that people gave Jesus this form of honour. However, in the synoptics they are only reported as laying their garments and cut rushes on the street, whereas John more specifically mentions palm fronds. The palm branch was a symbol of triumph and of victory, in Jewish tradition, and is treated in other parts of the Bible as such (e.g. Leviticus 23:40 and Revelation 7:9). Because of this, the scene of the crowd greeting Jesus by waving palms and carpeting his path with them has given the Christian festival its name.
The difficulty of procuring palms for that day's ceremonies in unfavorable climates for palms led to the substitution of boughs of box, yew, willow or other native trees. The Sunday was often designated by the names of these trees, as Yew Sunday or by the general term Branch Sunday.According to the Gospels, before entering Jerusalem, Jesus was staying at Bethany and Bethphage, and the Gospel of John adds that he had dinner with Lazarus, and his sisters Mary and Martha.
While there, Jesus is described by the Synoptic Gospels as sending two unnamed disciples to the village over against them, in order to retrieve a colt that had been tied up but never been ridden, and to say, if questioned, that the colt was needed by the Lord but would be returned in a short period of time. Jesus then rode the colt into Jerusalem, with the Synoptics adding that the disciples had first put their cloaks on it, so as to make it more comfortable. The Gospels go on to describe how Jesus rode into Jerusalem, and how the people there lay down their cloaks in front of him, and also lay down small branches of trees.
The people are also described as singing part of Psalm 118 - ...Blessed is He who comes in the name of the Lord. Blessed is the coming kingdom of our father, David. ... (Psalms 118:25-26). Where this entry is supposed to have taken place is unspecified; some scholars argue that the Golden Gate is the likely location, since that was where it was believed the Jewish messiah would enter Jerusalem; other scholars think that an entrance to the south, which had stairs leading directly to the Temple, would be more likely (Kilgallen 210). According to Jewish tradition (Sefer ha Zohar, part about donkey driver) the one who is able to bridle and ride a colt (or donkey) has a status of Messiah.
It was a common custom in many lands in the ancient Near East to cover, in some way, the path of someone thought worthy of the highest honour. The Hebrew Bible (2Kings 9:13) reports that Jehu, son of Jehoshaphat, was treated this way. Both the Synoptic Gospels and the Gospel of John report that people gave Jesus this form of honour. However, in the synoptics they are only reported as laying their garments and cut rushes on the street, whereas John more specifically mentions palm fronds. The palm branch was a symbol of triumph and of victory, in Jewish tradition, and is treated in other parts of the Bible as such (e.g. Leviticus 23:40 and Revelation 7:9). Because of this, the scene of the crowd greeting Jesus by waving palms and carpeting his path with them has given the Christian festival its name.
Pentecost
Pentecost is one of the prominent feasts in the Christian liturgical year, celebrated on the 49th day (7 weeks) after Easter Sunday - or the 50th day inclusively, hence its name. Pentecost falls on the tenth day after Ascension Thursday. Historically and symbolically related to the Jewish harvest festival of Shavuot or the day, fifty days after the Exodus, on which God gave the Ten Commandments at Mount Sinai, Pentecost now commemorates the descent of the Holy Spirit upon the Apostles and other followers of Jesus as described in the Book of Acts, Chapter 2 in the New Testament. Pentecost is also called Whitsun, Whitsunday,Whit Sunday or Whitty Sunday, especially in the United Kingdom.
Pentecost is part of the Moveable Cycle of the ecclesiastical year. According to Christian tradition, Pentecost is always seven weeks after Easter Sunday; that is to say, 50 days after Easter (inclusive of Easter Day). In other words, it falls on the eighth Sunday, counting Easter Day (see article on Computus for the calculation of the date of Easter). Pentecost falls in mid- to late spring in the Northern Hemisphere and mid- to late autumn in the Southern Hemisphere.
Since the date of Easter is calculated differently in the East and West (see Easter controversy), in most years the two traditions celebrate Pentecost on different days (though in some years the celebrations will coincide, as in 2007). In the West, the earliest possible date is May 10 (as in 1818 and 2285), and the latest possible date June 13 (as in 1943 and 2038). In the East, the earliest possible date is May 24, and the latest possible date June 27.
Pentecost is part of the Moveable Cycle of the ecclesiastical year. According to Christian tradition, Pentecost is always seven weeks after Easter Sunday; that is to say, 50 days after Easter (inclusive of Easter Day). In other words, it falls on the eighth Sunday, counting Easter Day (see article on Computus for the calculation of the date of Easter). Pentecost falls in mid- to late spring in the Northern Hemisphere and mid- to late autumn in the Southern Hemisphere.
Since the date of Easter is calculated differently in the East and West (see Easter controversy), in most years the two traditions celebrate Pentecost on different days (though in some years the celebrations will coincide, as in 2007). In the West, the earliest possible date is May 10 (as in 1818 and 2285), and the latest possible date June 13 (as in 1943 and 2038). In the East, the earliest possible date is May 24, and the latest possible date June 27.
Ascension of Jesus
The Christian doctrine of the Ascension holds that Jesus' body ascended to heaven in the presence of his apostles following his resurrection, and that in heaven he sits at the Father's right hand. Jesus died c. 30. In the Epistle to the Romans (c. 56-57),[1] Paul describes Christ as in heaven and in the abyss, the earliest Christian reference to Jesus in heaven. The most influential account of the Ascension, and according to the two-source hypothesis the earliest, is in the Acts of the Apostles 1:1-11, where Jesus is taken up bodily into heaven forty days after his resurrection, as witnessed by his apostles, after giving the Great Commission with a prophecy to return. In the Gospel of Luke, the Ascension[ takes place on Easter Sunday evening.
The Gospel of John (c. 90-100) refers to Jesus returning to the Father. In 1 Peter (c. 90-110) , Jesus has ascended to heaven and is at God's right side, Ephesians (c. 90-100) refers to Jesus ascending higher than all the heavens. First Timothy (c. 90-140) describes Jesus as taken up in glory. The traditional ending of Mark (see Mark 16) includes a summary of Luke's resurrection material and describes Jesus as being taken up into heaven and sitting at God's right hand. The imagery of Christ's Ascension is related to the broader theme of his exaltation and heavenly welcome, derived from Hebrew scripture. Christ's ascension occurs in the original Nicene Creed, a touchstone of Christian orthodoxy since 325.
It is affirmed by Christian liturgy and, in the West, by the Apostles' Creed. In terms of belief, the Ascension implies Jesus' humanity being taken into Heaven. Ascension Day, celebrated 40 days after Easter, is one of chief feasts of the Christian year. The feast dates back at least to the later 300s, as is widely attested.The canonical account of Jesus ascending bodily into the clouds contrasts with the gnostic tradition, by which Jesus was said to transcend the physical realm and return to his home in the spirit world. It also contrasts with Docetic beliefs, by which matter is intrinsically evil and Jesus was said to have been pure spirit.
Scholars of the historical Jesus commonly reject New Testament accounts of Jesus' resurrection as inventions of the apostolic-era Christian community. Some describe the Ascension as a convenient device to discredit ongoing appearance claims within the Christian communityThe first account of the Ascension found in the Christian Bible is in the Gospel of Mark (16:14-19)—but see article on Mark 16. The description is brief: Jesus and the remaining eleven apostles are seated at a table, presumably in a room in or near Jerusalem. Jesus commands his followers to spread the Gospel (see also Great Commission) and tells them that those who believe will be known by their invulnerability to poison, ability to heal the sick, exorcise demons, speak in "new tongues," and the like. After delivering these final words, Jesus is received into heaven to sit at the right hand of God. No description of the Ascension itself is given; Mark simply states that it happened. This traditional ending of Mark is considered a summary of Luke's resurrection appearances, commission, and ascension, plus miracles from the apostolic tradition
The Gospel of John (c. 90-100) refers to Jesus returning to the Father. In 1 Peter (c. 90-110) , Jesus has ascended to heaven and is at God's right side, Ephesians (c. 90-100) refers to Jesus ascending higher than all the heavens. First Timothy (c. 90-140) describes Jesus as taken up in glory. The traditional ending of Mark (see Mark 16) includes a summary of Luke's resurrection material and describes Jesus as being taken up into heaven and sitting at God's right hand. The imagery of Christ's Ascension is related to the broader theme of his exaltation and heavenly welcome, derived from Hebrew scripture. Christ's ascension occurs in the original Nicene Creed, a touchstone of Christian orthodoxy since 325.
It is affirmed by Christian liturgy and, in the West, by the Apostles' Creed. In terms of belief, the Ascension implies Jesus' humanity being taken into Heaven. Ascension Day, celebrated 40 days after Easter, is one of chief feasts of the Christian year. The feast dates back at least to the later 300s, as is widely attested.The canonical account of Jesus ascending bodily into the clouds contrasts with the gnostic tradition, by which Jesus was said to transcend the physical realm and return to his home in the spirit world. It also contrasts with Docetic beliefs, by which matter is intrinsically evil and Jesus was said to have been pure spirit.
Scholars of the historical Jesus commonly reject New Testament accounts of Jesus' resurrection as inventions of the apostolic-era Christian community. Some describe the Ascension as a convenient device to discredit ongoing appearance claims within the Christian communityThe first account of the Ascension found in the Christian Bible is in the Gospel of Mark (16:14-19)—but see article on Mark 16. The description is brief: Jesus and the remaining eleven apostles are seated at a table, presumably in a room in or near Jerusalem. Jesus commands his followers to spread the Gospel (see also Great Commission) and tells them that those who believe will be known by their invulnerability to poison, ability to heal the sick, exorcise demons, speak in "new tongues," and the like. After delivering these final words, Jesus is received into heaven to sit at the right hand of God. No description of the Ascension itself is given; Mark simply states that it happened. This traditional ending of Mark is considered a summary of Luke's resurrection appearances, commission, and ascension, plus miracles from the apostolic tradition
Easter Monday
Easter Monday is the day after Easter Sunday and is celebrated as a holiday in some largely Christian cultures, especially Roman Catholic cultures. Easter Monday in the Roman Catholic liturgical calendar is the second day of the octave of Easter Week. In Poland and parts of the United States, Easter Monday is called Dyngus Day.Formerly, the post-Easter festivities involved a week of secular celebration, but this was reduced to one day in the 19th century.
Events include egg rolling competitions and, in predominantly Roman Catholic countries, dousing other people with water which traditionally had been blessed with holy water the day before at Easter Sunday Mass and carried home to bless the house and food.In the Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite, Easter Monday is known as Bright Monday or Renewal Monday, and is the second day of Bright Week. The services are exactly the same as on Pascha (Easter Sunday), except that the hymns from the Octoechos are in Tone Two.
It is customary to have a Crucession (procession headed by a cross) either after Paschal Matins or after the Paschal Divine Liturgy. It is customarily a day for visiting family and friends.One theory is that Dyngus originates from the baptism on Easter Monday of Mieszko I (Duke of the Polans, c. 935 - 992) in 966 AD, uniting all of Poland under the banner of Christianity. Dualism and "twins" are featured in Slavic pre-Christian paganism. Dyngus and Śmigus were twin pagan gods; the former representing water and the 'moist' earth (Dyngus from din gus - thin soup or dingen - nature) and the later, representing thunder and lightning (Smigus from Śmigać or to making a whooshing sound). In this theory, the water tradition is the transformation of the pagan water god into the Christian baptism.
The custom of pouring water was an ancient spring rite of cleansing, purification, and fertility. It is alleged that the pagan Poles bickered with Nature/Dyngus by means of pouring water and switching with willows to make themselves pure and worthy of the coming year. Others have suggested that the striking tradition is the transformation of the ritual "slap" of Christian confirmation. However, still others suggest that the Smigus tradition is actually simply a youthful recapitulation of a Good Friday Polish tradition, in which parents wake their children with switches from twigs, whispering the words of a Lent prayer "the wounds of God" or "God is wounded" -'bozerani . Early in the Colombian evolution of the tradition, the Dyngus custom was clearly differentiated from Śmigus: Dyngus was the exchange of gifts (usually eggs, often decorated like pisankas), under the threat of water splashing if one party did not have any eggs ready, while Śmigus referred to the striking.
Events include egg rolling competitions and, in predominantly Roman Catholic countries, dousing other people with water which traditionally had been blessed with holy water the day before at Easter Sunday Mass and carried home to bless the house and food.In the Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite, Easter Monday is known as Bright Monday or Renewal Monday, and is the second day of Bright Week. The services are exactly the same as on Pascha (Easter Sunday), except that the hymns from the Octoechos are in Tone Two.
It is customary to have a Crucession (procession headed by a cross) either after Paschal Matins or after the Paschal Divine Liturgy. It is customarily a day for visiting family and friends.One theory is that Dyngus originates from the baptism on Easter Monday of Mieszko I (Duke of the Polans, c. 935 - 992) in 966 AD, uniting all of Poland under the banner of Christianity. Dualism and "twins" are featured in Slavic pre-Christian paganism. Dyngus and Śmigus were twin pagan gods; the former representing water and the 'moist' earth (Dyngus from din gus - thin soup or dingen - nature) and the later, representing thunder and lightning (Smigus from Śmigać or to making a whooshing sound). In this theory, the water tradition is the transformation of the pagan water god into the Christian baptism.
The custom of pouring water was an ancient spring rite of cleansing, purification, and fertility. It is alleged that the pagan Poles bickered with Nature/Dyngus by means of pouring water and switching with willows to make themselves pure and worthy of the coming year. Others have suggested that the striking tradition is the transformation of the ritual "slap" of Christian confirmation. However, still others suggest that the Smigus tradition is actually simply a youthful recapitulation of a Good Friday Polish tradition, in which parents wake their children with switches from twigs, whispering the words of a Lent prayer "the wounds of God" or "God is wounded" -'bozerani . Early in the Colombian evolution of the tradition, the Dyngus custom was clearly differentiated from Śmigus: Dyngus was the exchange of gifts (usually eggs, often decorated like pisankas), under the threat of water splashing if one party did not have any eggs ready, while Śmigus referred to the striking.
Maundy Thursday
Maundy Thursday is the Christian feast or holy day falling on the Thursday before Easter that commemorates the Last Supper of Jesus Christ with the Apostles. It is the fifth day of Holy Week, and is preceded by Holy Wednesday and followed by Good Friday. In 2009, Maundy Thursday will occur on April 9 in most Christian traditions.On this day four events are commemorated: the washing of the Disciples' Feet by Jesus Christ, the institution of the Mystery of the Holy Eucharist at the Last Supper, the agony of Christ in the Garden of Gethsemane, and the betrayal of Christ by Judas Iscariot.
The word Maundy is derived through Middle English, and Old French mandé, from the Latin mandatum, the first word of the phrase "Mandatum novum do vobis ut diligatis invicem sicut dilexi vos" ("A new commandment I give unto you, That ye love one another; as I have loved you"), the statement by Jesus in the Gospel of John (13:34) by which Jesus explained to the Apostles the significance of his action of washing their feet. The phrase is used as the antiphon sung during the "Mandatum" ceremony of the washing of the feet, which may be held during Mass or at another time as a separate event, during which a priest or bishop (representing Christ) ceremonially washes the feet of others, typically 12 persons chosen as a cross-section of the community.
In some secular communities, the day is incorrectly referred to as Easter Thursday. However, the following Thursday is the correct day for Easter Thursday.The Washing of the Feet is a traditional component of the celebration in many Christian Churches, including the Armenian,, Ethiopian, Eastern Orthodox, Eastern Catholic, Brethren, Mennonite, Presbyterian, and Roman Catholic Churches, and is becoming increasingly popular as a part of the Maundy Thursday liturgy in the Anglican/Episcopal, Lutheran, and Methodist Churches, as well as in other Protestant denominations.
In the Roman Catholic Church, the mass is followed by a procession taking the Blessed Sacrament to the Altar of Repose, and then by stripping of all altars except the Altar of Repose. In other Christian denominations, such as the Lutheran Church or Methodist Church, the stripping of the altar and other items on the chancel also occurs, as a preparation for the somber Good Friday service. The Gloria is sung for the only time during LentTraditionally, the church's bells are rung during the Gloria and are then silent until Holy Saturday.
The word Maundy is derived through Middle English, and Old French mandé, from the Latin mandatum, the first word of the phrase "Mandatum novum do vobis ut diligatis invicem sicut dilexi vos" ("A new commandment I give unto you, That ye love one another; as I have loved you"), the statement by Jesus in the Gospel of John (13:34) by which Jesus explained to the Apostles the significance of his action of washing their feet. The phrase is used as the antiphon sung during the "Mandatum" ceremony of the washing of the feet, which may be held during Mass or at another time as a separate event, during which a priest or bishop (representing Christ) ceremonially washes the feet of others, typically 12 persons chosen as a cross-section of the community.
In some secular communities, the day is incorrectly referred to as Easter Thursday. However, the following Thursday is the correct day for Easter Thursday.The Washing of the Feet is a traditional component of the celebration in many Christian Churches, including the Armenian,, Ethiopian, Eastern Orthodox, Eastern Catholic, Brethren, Mennonite, Presbyterian, and Roman Catholic Churches, and is becoming increasingly popular as a part of the Maundy Thursday liturgy in the Anglican/Episcopal, Lutheran, and Methodist Churches, as well as in other Protestant denominations.
In the Roman Catholic Church, the mass is followed by a procession taking the Blessed Sacrament to the Altar of Repose, and then by stripping of all altars except the Altar of Repose. In other Christian denominations, such as the Lutheran Church or Methodist Church, the stripping of the altar and other items on the chancel also occurs, as a preparation for the somber Good Friday service. The Gloria is sung for the only time during LentTraditionally, the church's bells are rung during the Gloria and are then silent until Holy Saturday.
New Testament
According to the New Testament, Jesus was arrested in the Garden of Gethsemane by the Temple Guards through the guidance of his disciple, Judas Iscariot. Judas received money for betraying Jesus and told the guards that whomever he kisses is the one they are to arrest. Jesus is brought to the house of Annas, who is the father-in-law of the current high priest, Caiaphas. There he is interrogated with little result, and sent bound to Caiaphas the high priest, where the Sanhedrin had assembled (John 18:1-24).
Conflicting testimony against Jesus is brought forth by many witnesses, to which Jesus answers nothing. Finally the high priest adjures Jesus to respond under solemn oath, saying "I adjure you, by the Living God, to tell us, are you the Anointed One, the Son of God?" Jesus testifies in the affirmative, "You have said it, and in time you will see the Son of Man seated at the right hand of the Almighty, coming on the clouds of Heaven."
The high priest condemns Jesus for blasphemy, and the Sanhedrin Trial of Jesus concurs with a sentence of death (Matthew 26:57-66). Peter also denies Jesus three times during the interrogations. Jesus already knew that Peter would deny him three times. See the article Sanhedrin Trial of Jesus regarding the two trials, one at night, the other in the morning and how their timing may affect the day of Good Friday.
In the morning, the whole assembly brings Jesus to the Roman governor Pontius Pilate, under charges of subverting the nation, opposing taxes to Caesar, and making himself a king (Luke 23:1-2). Pilate authorizes the Jewish leaders to judge Jesus according to their own Law and execute sentencing, however the Jewish leaders reply that they are not allowed by the Romans to carry out a sentence of death (John 18:31).
Pilate questions Jesus, and tells the assembly that there is no basis for sentencing. Upon learning that Jesus is from Galilee, Pilate refers the case to the ruler of Galilee, King Herod, who was in Jerusalem for the Passover Feast. Herod questions Jesus but receives no answer; Herod sends Jesus back to Pilate. Pilate tells the assembly that neither he nor Herod have found guilt in Jesus; Pilate resolves to have Jesus whipped and released (Luke 23:3-16).
Conflicting testimony against Jesus is brought forth by many witnesses, to which Jesus answers nothing. Finally the high priest adjures Jesus to respond under solemn oath, saying "I adjure you, by the Living God, to tell us, are you the Anointed One, the Son of God?" Jesus testifies in the affirmative, "You have said it, and in time you will see the Son of Man seated at the right hand of the Almighty, coming on the clouds of Heaven."
The high priest condemns Jesus for blasphemy, and the Sanhedrin Trial of Jesus concurs with a sentence of death (Matthew 26:57-66). Peter also denies Jesus three times during the interrogations. Jesus already knew that Peter would deny him three times. See the article Sanhedrin Trial of Jesus regarding the two trials, one at night, the other in the morning and how their timing may affect the day of Good Friday.
In the morning, the whole assembly brings Jesus to the Roman governor Pontius Pilate, under charges of subverting the nation, opposing taxes to Caesar, and making himself a king (Luke 23:1-2). Pilate authorizes the Jewish leaders to judge Jesus according to their own Law and execute sentencing, however the Jewish leaders reply that they are not allowed by the Romans to carry out a sentence of death (John 18:31).
Pilate questions Jesus, and tells the assembly that there is no basis for sentencing. Upon learning that Jesus is from Galilee, Pilate refers the case to the ruler of Galilee, King Herod, who was in Jerusalem for the Passover Feast. Herod questions Jesus but receives no answer; Herod sends Jesus back to Pilate. Pilate tells the assembly that neither he nor Herod have found guilt in Jesus; Pilate resolves to have Jesus whipped and released (Luke 23:3-16).
3 kings
The Magi bear gifts of gold, frankincense, and myrrh. Though traditionally described as wise men or kings, the Matthew Gospel account actually refers to magoi, or astrologers.Neither the names of the magi nor their number are specified, but – because the gifts described are three in number – a tradition arose that there were three magi: Balthasar, Melchior, and Caspar. Balthasar is a Greek version of the Babylonian name Belshazzar, meaning "May Bel protect his life."
Melchior means "The king is my light" in Aramaic. Caspar is a Latinized version of Gondophares, a Parthian (i.e. Persian) name. In free retellings of the Nativity events, the magi are sometimes called "kings" because of prophecies that kings will pay homage to Jerusalem and a king. he Nativity by The Magi were said to be following a mysterious star, commonly known as the Star of Bethlehem, that had suddenly appeared in the sky, believing it to announce the birth of the king of the Jews.[
On the other hand, the Gospel of Luke's account does not mention the Magi, instead having Jesus being visited by local shepherds, who had been informed in the night by an angel who said "Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Saviour, who is the Messiah, the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger."
After this an innumerable company of angels appeared with the herald saying "Glory to God in the highest, on earth peace, good will toward men." The shepherds went quickly to Bethlehem, finding the sign to be as the angel foretold, and subsequently publicised what they had witnessed throughout the area.
Melchior means "The king is my light" in Aramaic. Caspar is a Latinized version of Gondophares, a Parthian (i.e. Persian) name. In free retellings of the Nativity events, the magi are sometimes called "kings" because of prophecies that kings will pay homage to Jerusalem and a king. he Nativity by The Magi were said to be following a mysterious star, commonly known as the Star of Bethlehem, that had suddenly appeared in the sky, believing it to announce the birth of the king of the Jews.[
On the other hand, the Gospel of Luke's account does not mention the Magi, instead having Jesus being visited by local shepherds, who had been informed in the night by an angel who said "Do not be afraid; for see—I am bringing you good news of great joy for all the people: to you is born this day in the city of David a Saviour, who is the Messiah, the Lord. This will be a sign for you: you will find a child wrapped in bands of cloth and lying in a manger."
After this an innumerable company of angels appeared with the herald saying "Glory to God in the highest, on earth peace, good will toward men." The shepherds went quickly to Bethlehem, finding the sign to be as the angel foretold, and subsequently publicised what they had witnessed throughout the area.
Role of Joseph
The exact meaning of the Gospel of Matthew's description of Joseph as a "just man" is much discussed; the Greek term is dikaios, and it has variously been translated as just, righteous, upright, and of good character. Most of the ancient commentators of the Bible interpreted it as meaning that Joseph was law abiding, and as such decided to divorce Mary in keeping with Mosaic Law when he found her pregnant by another, but, tempering righteousness by mercy, he intended to keep the situation private।A second view, first put forward by Clement of Alexandria, and held by many modern Christians is that Joseph's righteousness is his mercy itself, with the decision to ensure Mary was not shamed being proof of his righteousness rather than an exception to it.Joseph's original intent, though, was to divorce Mary once he had discovered her pregnancy, though some scholars and most older translations have expressed this more euphemistically since Joseph, a man having just been described as righteous, undergoing divorce would imply that divorce was righteous.
Recent discoveries have found that legal avenues for divorce certainly existed at the time in question. The Greek word here translated as divorce is aphiemi, and the only other time it appears is in 1 Cor 7:11 where Paul Tarsus uses it to describe the legal separation of a man and wife, and thus almost all modern translators today feel that divorce is what is being described, although doctrinal reasons cause some to use other wording.
In the first of several dream sequences in Matthew, an angel visits Joseph to dissuade him, and explain what has happened. The angel is described in a manner much more like early Jewish descriptions, as in the Pentateuch, merely as a pure functionary with no individuality, unlike the more esoteric descriptions that arose nearer the author's own time, under Hellenic influence, such as described in the Book of Enoch. Joseph carries out the angel's instructions exactly, rather than arguing with them, which appears to be a common theme in the Gospel—rapid and unquestioning obedience is treated in Matthew as an important virtue.
Recent discoveries have found that legal avenues for divorce certainly existed at the time in question. The Greek word here translated as divorce is aphiemi, and the only other time it appears is in 1 Cor 7:11 where Paul Tarsus uses it to describe the legal separation of a man and wife, and thus almost all modern translators today feel that divorce is what is being described, although doctrinal reasons cause some to use other wording.
In the first of several dream sequences in Matthew, an angel visits Joseph to dissuade him, and explain what has happened. The angel is described in a manner much more like early Jewish descriptions, as in the Pentateuch, merely as a pure functionary with no individuality, unlike the more esoteric descriptions that arose nearer the author's own time, under Hellenic influence, such as described in the Book of Enoch. Joseph carries out the angel's instructions exactly, rather than arguing with them, which appears to be a common theme in the Gospel—rapid and unquestioning obedience is treated in Matthew as an important virtue.
Place of birth
The Gospels of both Matthew and Luke place the birth of Jesus in Bethlehem. The Gospel of Matthew implies that the family already lived in Bethlehem when Jesus was born. According to the Gospel of Luke, Joseph and Mary (who lived in Nazareth) had traveled to Bethlehem to register for the census of Quirinius, because it was the town of Joseph’s ancestors, the birthplace of David.
The Gospel of Luke account states that Mary gave birth to Jesus and laid him in a manger “because there was no place for them in the inn," but does not say exactly where Jesus was born. The Greek word kataluma may be translated as either “inn” or “guestroom”, and some scholars have speculated that Joseph and Mary may have sought to stay with relatives, rather than in an inn, only to find the house full (whereupon they resorted to the shelter of a room with a manger).
Although in Western art the manger is usually depicted as being in a man-made free standing structure, many biblical scholars conjecture that, as in Byzantine art, the manger was probably positioned in a cave carved in the side of a hill. In the second century, Justin Martyr stated that Jesus had been born in a cave outside the town, while the Protoevangelium of James described a legendary birth in a cave nearby. The Church of the Nativity inside the town, built by St. Helena, contains the cave-manger site traditionally venerated as the birthplace of Jesus, which may have originally been a site of the cult of the god Tammuz.
The earliest sources on Jesus's paternity are the letters of Saint Paul, written between about the years 50 and 65. Paul addresses Jesus's paternity only twice. In both cases, he says that Jesus was born "under the Law" (i.e., a Jew, and therefore of a Jewish father), of the line of David (which could only be traced through the male line), but "declared to be the Son of God" through his resurrection from the dead.
The Gospels are all removed by at least a generation from the time of Jesus. Mark, the earliest of them, makes no mention at all of Jesus's father Joseph, but casts doubt on the idea of descent from David: "How can he [the Messiah] be his [David’s] son?’,The famous birth narratives appear only in the later Gospels, those of Matthew and Luke.
The Gospel of Luke account states that Mary gave birth to Jesus and laid him in a manger “because there was no place for them in the inn," but does not say exactly where Jesus was born. The Greek word kataluma may be translated as either “inn” or “guestroom”, and some scholars have speculated that Joseph and Mary may have sought to stay with relatives, rather than in an inn, only to find the house full (whereupon they resorted to the shelter of a room with a manger).
Although in Western art the manger is usually depicted as being in a man-made free standing structure, many biblical scholars conjecture that, as in Byzantine art, the manger was probably positioned in a cave carved in the side of a hill. In the second century, Justin Martyr stated that Jesus had been born in a cave outside the town, while the Protoevangelium of James described a legendary birth in a cave nearby. The Church of the Nativity inside the town, built by St. Helena, contains the cave-manger site traditionally venerated as the birthplace of Jesus, which may have originally been a site of the cult of the god Tammuz.
The earliest sources on Jesus's paternity are the letters of Saint Paul, written between about the years 50 and 65. Paul addresses Jesus's paternity only twice. In both cases, he says that Jesus was born "under the Law" (i.e., a Jew, and therefore of a Jewish father), of the line of David (which could only be traced through the male line), but "declared to be the Son of God" through his resurrection from the dead.
The Gospels are all removed by at least a generation from the time of Jesus. Mark, the earliest of them, makes no mention at all of Jesus's father Joseph, but casts doubt on the idea of descent from David: "How can he [the Messiah] be his [David’s] son?’,The famous birth narratives appear only in the later Gospels, those of Matthew and Luke.
Jesus birth
The Nativity of Jesus, or simply The Nativity, refers to the accounts of the birth of Jesus of Nazareth in the Gospels and in various apocryphal texts that serve as key elements of Christian mythology.The remembrance and re-enactment of the Nativity in the Christian celebration of Christmas signifies their belief that Jesus is the "Christ" or Messiah promised by the Old Testament. The main religious celebration among members of the Catholic Church and other Christian groups is the Church service at midnight on Christmas Eve or on the morning of Christmas Day.
During the forty days leading up to Christmas, the Eastern Orthodox Church practices the Nativity Fast, while the majority of Christian congregations (including the Catholic Church, the Anglican Communion, many Mainline churches, and Baptists) begin observing the liturgical season of Advent four Sundays before Christmas—both are seen as times of spiritual cleansing, recollection and renewal to prepare for the celebration of the birth of Jesus.
The New Testament provides two accounts of the birth of Jesus: one in the Gospel of Matthew and the other in the Gospel of Luke. The birth narratives of Matthew and Luke have some elements in common. They both relate that Jesus of Nazareth was the child of Mary, who was betrothed to Joseph, a descendant of the Biblical King David. The narratives also present the conception, preceded by an angelic annunciation, not as the result of marital relations, but of the power of the Holy Spirit.
Meanwhile, the Gospel of John is silent on the nativity, as is the Gospel of Mark, which most textual critics consider the earliest of the canonical gospels. Many modern scholars think the Gospels present two different, conflicting narratives, and they consider both narratives "pious fictions". E. P. Sanders describes them as "the clearest cases of invention in the Gospels",while John Hick states that "the whole beautiful Bethlehem Christmas story [was] created to fulfil supposed Old Testament prophecies .
During the forty days leading up to Christmas, the Eastern Orthodox Church practices the Nativity Fast, while the majority of Christian congregations (including the Catholic Church, the Anglican Communion, many Mainline churches, and Baptists) begin observing the liturgical season of Advent four Sundays before Christmas—both are seen as times of spiritual cleansing, recollection and renewal to prepare for the celebration of the birth of Jesus.
The New Testament provides two accounts of the birth of Jesus: one in the Gospel of Matthew and the other in the Gospel of Luke. The birth narratives of Matthew and Luke have some elements in common. They both relate that Jesus of Nazareth was the child of Mary, who was betrothed to Joseph, a descendant of the Biblical King David. The narratives also present the conception, preceded by an angelic annunciation, not as the result of marital relations, but of the power of the Holy Spirit.
Meanwhile, the Gospel of John is silent on the nativity, as is the Gospel of Mark, which most textual critics consider the earliest of the canonical gospels. Many modern scholars think the Gospels present two different, conflicting narratives, and they consider both narratives "pious fictions". E. P. Sanders describes them as "the clearest cases of invention in the Gospels",while John Hick states that "the whole beautiful Bethlehem Christmas story [was] created to fulfil supposed Old Testament prophecies .
Seven Sacraments
In the majority of Western Christianity, the generally accepted definition of a sacrament is that it is an outward sign that conveys an inward, spiritual grace through Christ. Christian churches, denominations, and sects are divided regarding the number and operation of the sacraments. Sacraments are generally held to have been instituted by Jesus Christ, although in some cases this point is debated. They are usually administered by the clergy to a recipient or recipients, and are generally understood to involve visible and invisible components.
The invisible component (manifested inwardly) is understood to be brought about by the action of the Holy Spirit, God's grace working in the sacrament's participants, while the visible (or outward) component entails the use of such things as water, oil, and bread and wine that is blessed or consecrated; the laying-on-of-hands; or a particularly significant covenant that is marked by a public benediction (such as with marriage or absolution of sin in the reconciliation of a penitent).
The Seven Sacraments Directly Relate On Cosmological scale To the Seven Seals, 7 Chakras, 7 root races, The Cabalistic Tree of life, or the 7 fundamental forces of god expressed in modern science as the 6 quarks and the yet to be discovered 7th the Higgs Boson also known as the god particle. The Seven Sacraments are the 7 steps of purification which will prepare one for entrance to heaven. or Enlightenment after death. All of these correspondences can be found through religious study and direct application of Scientific Method after the study of a large array of different Solar religions.
1. Baptism
2. Confirmation (Chrismation in the Orthodox tradition)
3. Holy Orders or Ordination
4. The Eucharist, Mass or Lord's Supper
5. Reconciliation of a Penitent (Confession)
6. Anointing of the Sick or Extreme Unction
7. Matrimony
Taken together, these are the Seven Sacraments as defined by the Roman Catholic Church, recognised by the Eastern Orthodox churches, Oriental Orthodox, (though these two do not categorically define the number), and Independent Catholic and Old Catholic Church.
The invisible component (manifested inwardly) is understood to be brought about by the action of the Holy Spirit, God's grace working in the sacrament's participants, while the visible (or outward) component entails the use of such things as water, oil, and bread and wine that is blessed or consecrated; the laying-on-of-hands; or a particularly significant covenant that is marked by a public benediction (such as with marriage or absolution of sin in the reconciliation of a penitent).
The Seven Sacraments Directly Relate On Cosmological scale To the Seven Seals, 7 Chakras, 7 root races, The Cabalistic Tree of life, or the 7 fundamental forces of god expressed in modern science as the 6 quarks and the yet to be discovered 7th the Higgs Boson also known as the god particle. The Seven Sacraments are the 7 steps of purification which will prepare one for entrance to heaven. or Enlightenment after death. All of these correspondences can be found through religious study and direct application of Scientific Method after the study of a large array of different Solar religions.
1. Baptism
2. Confirmation (Chrismation in the Orthodox tradition)
3. Holy Orders or Ordination
4. The Eucharist, Mass or Lord's Supper
5. Reconciliation of a Penitent (Confession)
6. Anointing of the Sick or Extreme Unction
7. Matrimony
Taken together, these are the Seven Sacraments as defined by the Roman Catholic Church, recognised by the Eastern Orthodox churches, Oriental Orthodox, (though these two do not categorically define the number), and Independent Catholic and Old Catholic Church.
Seven Laws of Noah
The Seven Laws of Noah often referred to as the Noahide Laws, are a set of seven moral imperatives that, according to the Talmud, were given by God to Noah as a binding set of laws for all mankind. According to Judaism any non-Jew who lives according to these laws is regarded as a Righteous Gentile and is assured of a place in the world to come (Olam Haba), the Jewish concept of heaven.Adherents are often called "B'nei Noach" (Children of Noah) or "Noahides" and may often network in Jewish synagogues.
The seven laws listed by the Tosefta and the Talmud are,
1. Prohibition of Idolatry: You shall not have any idols before God.
2. Prohibition of Murder: You shall not murder. (Genesis 9:6)
3. Prohibition of Theft: You shall not steal.
4. Prohibition of Sexual Promiscuity: You shall not commit any of a series of sexual prohibitions, which include adultery, incest, bestiality and male homosexual intercourse.
5. Prohibition of Blasphemy: You shall not blaspheme God's name.
6. Dietary Law: Do not eat flesh taken from an animal while it is still alive. (Genesis 9:4)
7. Requirement to have just Laws: You shall set up an effective judiciary to enforce the preceding six laws fairly.
The Noahide Laws were predated by six laws given to Adam in the Garden of EdenLater at the Revelation at Sinai the Seven Laws of Noah were regiven to humanity and embedded in the 613 Laws given to the Children of Israel along with the Ten Commandments, which are part of, and not separate from, the 613 mitzvot. These laws are mentioned in the Torah. According to Judaism, the 613 mitzvot or "commandments" given in the written Torah, as well as their reasonings in the oral Torah, were only issued to the Jews and are therefore binding only upon them, having inherited the obligation from their ancestors.
At the same time, at Mount Sinai, the Children of Israel (i.e. the Children of Jacob, i.e. the Israelites) were given the obligation to teach other nations the embedded Noahide Laws. It is actually forbidden by the Talmud for non-Jews on whom the Noahide Laws are still binding, to elevate their observance to the Torah's mitzvot as the Jews do. While some Jewish organizations, such as Chabad have worked to promote the acceptance of Noahide laws, there are no figures for how many actually do. Noahides exist predominantly in the United States, South America and Europe
The seven laws listed by the Tosefta and the Talmud are,
1. Prohibition of Idolatry: You shall not have any idols before God.
2. Prohibition of Murder: You shall not murder. (Genesis 9:6)
3. Prohibition of Theft: You shall not steal.
4. Prohibition of Sexual Promiscuity: You shall not commit any of a series of sexual prohibitions, which include adultery, incest, bestiality and male homosexual intercourse.
5. Prohibition of Blasphemy: You shall not blaspheme God's name.
6. Dietary Law: Do not eat flesh taken from an animal while it is still alive. (Genesis 9:4)
7. Requirement to have just Laws: You shall set up an effective judiciary to enforce the preceding six laws fairly.
The Noahide Laws were predated by six laws given to Adam in the Garden of EdenLater at the Revelation at Sinai the Seven Laws of Noah were regiven to humanity and embedded in the 613 Laws given to the Children of Israel along with the Ten Commandments, which are part of, and not separate from, the 613 mitzvot. These laws are mentioned in the Torah. According to Judaism, the 613 mitzvot or "commandments" given in the written Torah, as well as their reasonings in the oral Torah, were only issued to the Jews and are therefore binding only upon them, having inherited the obligation from their ancestors.
At the same time, at Mount Sinai, the Children of Israel (i.e. the Children of Jacob, i.e. the Israelites) were given the obligation to teach other nations the embedded Noahide Laws. It is actually forbidden by the Talmud for non-Jews on whom the Noahide Laws are still binding, to elevate their observance to the Torah's mitzvot as the Jews do. While some Jewish organizations, such as Chabad have worked to promote the acceptance of Noahide laws, there are no figures for how many actually do. Noahides exist predominantly in the United States, South America and Europe
Idolatry
Christianity holds that the essential element of the commandment not to make "any graven image, or any likeness of any thing that is in heaven above" is "and bow down and worship it". Roman Catholicism specifically holds that one may build and use "likenesses", as long as the object is not worshipped. As a result, many Roman Catholic Churches and services feature images, some feature statues, and in some Orthodox services, icons are venerated.
For most Roman Catholics, this practice is understood as fulfilling the observance of this commandment, as they understand these images are not being worshipped.Eastern Orthodoxy traditionally teaches that while images of God, the Father, remain prohibited, depictions of Jesus as the incarnation of God as a visible human are permissible. To emphasize the theological importance of the incarnation, the Orthodox Church encourages the use of icons in church and private devotions, but generally prefers a non-naturalistic, two-dimensional depiction as a reminder of this theological aspect.
In modern use (usually as a result of Roman Catholic influence), more naturalistic images and images of the Father, however, also appear occasionally in Orthodox churches, but statues, i.e. three-dimensional depictions, continue to be banned.For Jews and Muslims veneration violates this commandment. Jews and Muslims read this commandment as prohibiting the use of idols and images in any way.Some Protestants will picture Jesus in his human form, while refusing to make any image of God or Jesus in Heaven.
Some Christians oppose the making of any religious images at all, while others have been critical of particular denominations' use of such images in worship. (See iconoclasm.) In particular, the Orthodox have criticized the Roman Catholic use of decorative statues, Roman Catholics have criticized the Orthodox veneration of icons, and some Protestant groups have criticized the use of stained-glass windows by many other denominations. Jehovah's Witnesses criticize the use of all of the above, as well as the use of the cross. Amish people forbid any sort of graven image, such as photographs.
For most Roman Catholics, this practice is understood as fulfilling the observance of this commandment, as they understand these images are not being worshipped.Eastern Orthodoxy traditionally teaches that while images of God, the Father, remain prohibited, depictions of Jesus as the incarnation of God as a visible human are permissible. To emphasize the theological importance of the incarnation, the Orthodox Church encourages the use of icons in church and private devotions, but generally prefers a non-naturalistic, two-dimensional depiction as a reminder of this theological aspect.
In modern use (usually as a result of Roman Catholic influence), more naturalistic images and images of the Father, however, also appear occasionally in Orthodox churches, but statues, i.e. three-dimensional depictions, continue to be banned.For Jews and Muslims veneration violates this commandment. Jews and Muslims read this commandment as prohibiting the use of idols and images in any way.Some Protestants will picture Jesus in his human form, while refusing to make any image of God or Jesus in Heaven.
Some Christians oppose the making of any religious images at all, while others have been critical of particular denominations' use of such images in worship. (See iconoclasm.) In particular, the Orthodox have criticized the Roman Catholic use of decorative statues, Roman Catholics have criticized the Orthodox veneration of icons, and some Protestant groups have criticized the use of stained-glass windows by many other denominations. Jehovah's Witnesses criticize the use of all of the above, as well as the use of the cross. Amish people forbid any sort of graven image, such as photographs.
sabbath
Most Christians believe that Sunday is a special day of worship and rest, every week commemorating the Resurrection of Jesus on the first day of the week on the Jewish calendar. Most Christian traditions teach that there is an analogy between the obligation of the Christian day of worship and the Sabbath-day ordinance, but that they are not literally identical—for a believer in Christ the Sabbath ordinance has not so much been removed as superseded, because God's very work of creation has been superseded by a "new creation" (2 Corinthians 5:17), according to this Christian view.
For this reason, most teach that the obligation to keep the Sabbath is not the same for Christians as in Judaism, and for support they point to examples in the New Testament, and other writings surviving from the first few centuries. Some conservative Christians, most of them within the Reformed tradition, are "Sabbatarians," believing the first day of the week or Lord's Day to be the new covenant Sabbath (the 4th commandment never having been revoked and Sabbath-keeping being in any case a creation ordinance).
Still others believe that the Sabbath remains as a day of rest on Saturday, reserving Sunday as a day of worship. In reference to Acts 20:7, the disciples came together on the first day of the week (Sunday) to break bread and to hear the preaching of the apostle Paul. This is not the first occurrence of Christians assembling on a Sunday; Jesus appeared to the Christians on the "first day of the week" while they were in hiding.
One can maintain this argument in that Jesus himself maintained the Sabbath, although not within the restrictions that were mandated by Jewish traditions; the Pharisees often tried Jesus by asking him if certain tasks were acceptable according to the Law (see: Luke 14:5). This would seem to indicate that while the Sabbath was still of importance to the Jews, Sunday was a separate day for worship and teaching from Scriptures.
For this reason, most teach that the obligation to keep the Sabbath is not the same for Christians as in Judaism, and for support they point to examples in the New Testament, and other writings surviving from the first few centuries. Some conservative Christians, most of them within the Reformed tradition, are "Sabbatarians," believing the first day of the week or Lord's Day to be the new covenant Sabbath (the 4th commandment never having been revoked and Sabbath-keeping being in any case a creation ordinance).
Still others believe that the Sabbath remains as a day of rest on Saturday, reserving Sunday as a day of worship. In reference to Acts 20:7, the disciples came together on the first day of the week (Sunday) to break bread and to hear the preaching of the apostle Paul. This is not the first occurrence of Christians assembling on a Sunday; Jesus appeared to the Christians on the "first day of the week" while they were in hiding.
One can maintain this argument in that Jesus himself maintained the Sabbath, although not within the restrictions that were mandated by Jewish traditions; the Pharisees often tried Jesus by asking him if certain tasks were acceptable according to the Law (see: Luke 14:5). This would seem to indicate that while the Sabbath was still of importance to the Jews, Sunday was a separate day for worship and teaching from Scriptures.
Islam
In Islam Moses (Musa) is venerated as one of the greatest prophets of God. However, Islam also teaches that the texts of the Torah and the Gospels have been corrupted from their divine originals over the years, due to carelessness and self-interest. Despite this purported corruption, messages from the Torah and the Gospels still coincide closely with certain verses in the Qur'an. This is by-and-large the case with the Ten Commandments. Consequently, despite the Ten Commandments not being explicitly mentioned in the Qur'an they are substantially similar to the following verses in the Qur'an (using Jewish numbering of the Commandments):
"There is no other god beside God." (Qur'an 47:19)
"My Lord, make this a peaceful land, and protect me and my children from worshiping idols." (Qur'an 14:35)
"And make not Allah's (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for Allah is One Who heareth and knoweth all things." (Qur'an 2:224) This quranic verse is not entirely analogous to the Old Testament's "You shall not make wrongful use of the name of the Lord your God..." Verse 2:224 is explained by the Prophet Muhammad as: "If anyone takes a solemn oath [that he would do or refrain from doing such-and such a thing], and thereupon realizes that something else would be a more righteous course, then let him do that which is more righteous, and let him break his oath and then atone for it" (Bukhari and Muslim; and other variants of the same Tradition in other compilations).
"O you who believe, when the Congregational Prayer (Salat Al-Jumu`ah) is announced on Friday, you shall hasten to the commemoration of GOD, and drop all business." (Qur'an 62:9)The Sabbath was relinquished with the revelation of the Quran. Muslims are told in the Quran that the Sabbath was only decreed for the Jews. (Qur'an 16:124) God, however, ordered Muslims to make every effort and drop all businesses to attend the congregational (Friday) prayer. The Submitters may tend to their business during the rest of the day.
"....and your parents shall be honoured. As long as one or both of them live, you shall never (even) say to them, "Uff" (the slightest gesture of annoyance), nor shall you shout at them; you shall treat them amicably." (Qur'an 17:23)
"....anyone who murders any person who had not committed murder or horrendous crimes, it shall be as if he murdered all the people." (Qur'an 5:32)
"You shall not commit adultery; it is a gross sin, and an evil behaviour." (Qur'an 17:32)
"They shall not steal." (Al-Mumtahanah 60: 12) and "The thief, male or female, you shall mark their hands as a punishment for their crime, and to serve as an example from God. God is Almighty, Most Wise." (Qur'an 5:38)
"Do not withhold any testimony by concealing what you had witnessed. Anyone who withholds a testimony is sinful at heart." (Qur'an 2:283)
"There is no other god beside God." (Qur'an 47:19)
"My Lord, make this a peaceful land, and protect me and my children from worshiping idols." (Qur'an 14:35)
"And make not Allah's (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for Allah is One Who heareth and knoweth all things." (Qur'an 2:224) This quranic verse is not entirely analogous to the Old Testament's "You shall not make wrongful use of the name of the Lord your God..." Verse 2:224 is explained by the Prophet Muhammad as: "If anyone takes a solemn oath [that he would do or refrain from doing such-and such a thing], and thereupon realizes that something else would be a more righteous course, then let him do that which is more righteous, and let him break his oath and then atone for it" (Bukhari and Muslim; and other variants of the same Tradition in other compilations).
"O you who believe, when the Congregational Prayer (Salat Al-Jumu`ah) is announced on Friday, you shall hasten to the commemoration of GOD, and drop all business." (Qur'an 62:9)The Sabbath was relinquished with the revelation of the Quran. Muslims are told in the Quran that the Sabbath was only decreed for the Jews. (Qur'an 16:124) God, however, ordered Muslims to make every effort and drop all businesses to attend the congregational (Friday) prayer. The Submitters may tend to their business during the rest of the day.
"....and your parents shall be honoured. As long as one or both of them live, you shall never (even) say to them, "Uff" (the slightest gesture of annoyance), nor shall you shout at them; you shall treat them amicably." (Qur'an 17:23)
"....anyone who murders any person who had not committed murder or horrendous crimes, it shall be as if he murdered all the people." (Qur'an 5:32)
"You shall not commit adultery; it is a gross sin, and an evil behaviour." (Qur'an 17:32)
"They shall not steal." (Al-Mumtahanah 60: 12) and "The thief, male or female, you shall mark their hands as a punishment for their crime, and to serve as an example from God. God is Almighty, Most Wise." (Qur'an 5:38)
"Do not withhold any testimony by concealing what you had witnessed. Anyone who withholds a testimony is sinful at heart." (Qur'an 2:283)
Protestant Christianity
There are many different denominations of Protestantism, and it is impossible to generalize in a way that covers them all. However, this diversity arose historically from fewer sources, the various teachings of which can be summarized, in general terms.Lutherans, Reformed (Calvinists) and Anglicans, and Anabaptists all taught, and their descendants still predominantly teach, that the Ten Commandments have both an explicitly negative content, and an implied positive content.
Besides those things that ought not to be done, there are things which ought not to be left undone. So that, besides not transgressing the prohibitions, a faithful abiding by the commands of God includes keeping the obligations of love. The ethic contained in the Ten Commandments and indeed in all of Scripture is, "Love the Lord your God with all of your heart, and mind, and soul, and strength, and love your neighbor as yourself", and, "Do unto others as you would have them do unto you."
Lutherans theorize that there is an antithesis between these two sides of the Word of God, the positive and the negative. Love and gratitude is a guide to those under the Gospel, and the prohibitions are for unbelievers and profane people. This antithesis between Law and Gospel runs through every ethical command, according to Lutheran understanding.The Anabaptists have held that the commandments of God are the content of the covenant established through Christ: faith is faithfulness, and thus, belief is essentially the same thing as obedience.
Reformed and Anglicans have taught the abiding validity of the commandments, and call it a summation of the "moral law", binding on all people. However, they emphasize the union of the believer with Christ - so that the will and power to perform the commandments does not arise from the commandment itself, but from the gift of the Holy Spirit. Apart from this grace, the commandment is only productive of condemnation, according to this family of doctrine.
Besides those things that ought not to be done, there are things which ought not to be left undone. So that, besides not transgressing the prohibitions, a faithful abiding by the commands of God includes keeping the obligations of love. The ethic contained in the Ten Commandments and indeed in all of Scripture is, "Love the Lord your God with all of your heart, and mind, and soul, and strength, and love your neighbor as yourself", and, "Do unto others as you would have them do unto you."
Lutherans theorize that there is an antithesis between these two sides of the Word of God, the positive and the negative. Love and gratitude is a guide to those under the Gospel, and the prohibitions are for unbelievers and profane people. This antithesis between Law and Gospel runs through every ethical command, according to Lutheran understanding.The Anabaptists have held that the commandments of God are the content of the covenant established through Christ: faith is faithfulness, and thus, belief is essentially the same thing as obedience.
Reformed and Anglicans have taught the abiding validity of the commandments, and call it a summation of the "moral law", binding on all people. However, they emphasize the union of the believer with Christ - so that the will and power to perform the commandments does not arise from the commandment itself, but from the gift of the Holy Spirit. Apart from this grace, the commandment is only productive of condemnation, according to this family of doctrine.
Biblical narrative
According to Biblical text, the commandments represent the covenants agreed to on Mt. Horab. The description of the tablets in the story says they were carved in stone housed in an ark, and the ark placed in a sanctuary in the Egyptian manner. This creation of a written mosaic law and the idea that it should be held sacred and sovereign over all the commandments of other gods lead to the idea of an inflexible law carved in stone but this was later modified by the selection of judges who could interpret any ambiguities.
There are biblical passages that also refer to ten commandments being written by God on stone, and it is widely though not universally held that these were the Ten Commandments as detailed (see also: "Ritual Decalogue" for an alternative view). The commandments were inscribed on what is called "tablets of stone", also referred to as "tablets of testimony"or "tablets of the Covenant,that God gave to Moses. Moses then gave them to the people of Israel in the third month after their Exodus from Egypt. Israel's receipt of the commandments occurred on the third day of preparations at the foot of the mount
Advocates of this Reformed view hold that, while not always easy to do and overlap between categories does occur, the divisions they make are possible and supported based on information contained in the commands themselves; specifically to whom they are addressed, whom or what they speak about, and their content. For example, a ceremonial law might be addressed to the Levites, speak of purification or holiness and have content which could be considered as a foreshadowing of some aspect of Christ's life or ministry.
In keeping with this, most advocates also hold that when the Law is spoken of as everlasting, it is in reference to certain divisions of the Law. Some advocates, usually Theonomists, go further and embrace that idea that the whole Law continues to function, contending that the way in which Christians observe some commands has changed but not the content or meaning of the commands. (For example, they would say that the commands regarding Passover were looking forward to Christ's sacrificial death and the Communion mandate is looking back on it, the former is given to the Levitical priesthood and the latter is given to the priesthood of all believers, but both have the same content .
Religious interpretations
The arrangement of the commandments on the two tablets is interpreted in different ways in the classical Jewish tradition. Rabbi Hanina ben Gamaliel says that each tablet contained five commandments, "but the Sages say ten on one tablet and ten on the other". Because the commandments establish a covenant, it is likely that they were duplicated on both tablets. This can be compared to diplomatic treaties of Ancient Egypt, in which a copy was made for each party.
According to the Talmud, the compendium of traditional Rabbinic Jewish law, tradition, and interpretation, the Biblical verse "the tablets were written on both their sides", implies that the carving went through the full thickness of the tablets. The stones in the center part of some letters were not connected to the rest of the tablet, but they did not fall out. Moreover, the writing was also legible from both sides; it was not a mirror image of the text on the other side. The Talmud regards both phenomena as miraculous.
The Torah includes hundreds of commandments (generally enumerated in Rabbinic Judaism as 613 mitzvot), including the ten from the Decalogue. When compared to the whole canon of Jewish law, the Ten Commandments are not given any greater significance in observance or special status. In fact, when undue emphasis was being placed on them, their daily communal recitation was discontinued. Jewish tradition does, however, recognize them as the ideological basis for the rest of the commandments; a number of works (starting with Rabbi Saadia Gaon) have made groupings of the commandments according to their links with the Ten Commandments.
The traditional Rabbinical Jewish belief is that the observance of these commandments and the other mitzvot are required solely of the Jewish people, and that the laws incumbent on humanity in general are outlined in the seven Noahide Laws (several of which overlap with the Ten Commandments). In the era of the Sanhedrin, transgressing any one of six of the Ten Commandments theoretically carried the death penalty,[24] though this was rarely enforced due to a large number of stringent evidentiary requirements imposed by the oral law.
According to the Talmud, the compendium of traditional Rabbinic Jewish law, tradition, and interpretation, the Biblical verse "the tablets were written on both their sides", implies that the carving went through the full thickness of the tablets. The stones in the center part of some letters were not connected to the rest of the tablet, but they did not fall out. Moreover, the writing was also legible from both sides; it was not a mirror image of the text on the other side. The Talmud regards both phenomena as miraculous.
The Torah includes hundreds of commandments (generally enumerated in Rabbinic Judaism as 613 mitzvot), including the ten from the Decalogue. When compared to the whole canon of Jewish law, the Ten Commandments are not given any greater significance in observance or special status. In fact, when undue emphasis was being placed on them, their daily communal recitation was discontinued. Jewish tradition does, however, recognize them as the ideological basis for the rest of the commandments; a number of works (starting with Rabbi Saadia Gaon) have made groupings of the commandments according to their links with the Ten Commandments.
The traditional Rabbinical Jewish belief is that the observance of these commandments and the other mitzvot are required solely of the Jewish people, and that the laws incumbent on humanity in general are outlined in the seven Noahide Laws (several of which overlap with the Ten Commandments). In the era of the Sanhedrin, transgressing any one of six of the Ten Commandments theoretically carried the death penalty,[24] though this was rarely enforced due to a large number of stringent evidentiary requirements imposed by the oral law.
Reformed church view
The Reformed, or Covenant Theology view is similar to the Roman Catholic view. It holds that under the new covenant, the Mosaic Law fundamentally continues, but that parts of it have "expired" and are no longer applicable.The Westminster Confession of Faith (1646) divides the Mosaic laws into three categories: moral, civil, and ceremonial. In the view of the Westminster divines, only the moral laws of the Mosaic Law, which include the Ten Commandments and the commands repeated in the New Testament, directly apply to Christians today.
Ceremonial laws, in this view, include the regulations pertaining to ceremonial cleanliness, festivals, diet, and the Levitical priesthood. While the view affirms the Sabbath like the Roman Catholic view, some advocates hold that the Commandment concerning the Sabbath was redefined by Jesus (Matthew 12:1–13, Luke 13:10–17). In a revival of ideas established in the Puritan period, starting in the 1970s and 1980s, a branch of Reformed theology known as Christian Reconstructionism argued that the civil laws as well as the moral laws should be applied in today's society (a position called Theonomy) as part of establishing a modern theonomic state.
Advocates of this Reformed view hold that, while not always easy to do and overlap between categories does occur, the divisions they make are possible and supported based on information contained in the commands themselves; specifically to whom they are addressed, whom or what they speak about, and their content. For example, a ceremonial law might be addressed to the Levites, speak of purification or holiness and have content which could be considered as a foreshadowing of some aspect of Christ's life or ministry.
In keeping with this, most advocates also hold that when the Law is spoken of as everlasting, it is in reference to certain divisions of the Law. Some advocates, usually Theonomists, go further and embrace that idea that the whole Law continues to function, contending that the way in which Christians observe some commands has changed but not the content or meaning of the commands. (For example, they would say that the commands regarding Passover were looking forward to Christ's sacrificial death and the Communion mandate is looking back on it, the former is given to the Levitical priesthood and the latter is given to the priesthood of all believers, but both have the same content and meaning.)
Ceremonial laws, in this view, include the regulations pertaining to ceremonial cleanliness, festivals, diet, and the Levitical priesthood. While the view affirms the Sabbath like the Roman Catholic view, some advocates hold that the Commandment concerning the Sabbath was redefined by Jesus (Matthew 12:1–13, Luke 13:10–17). In a revival of ideas established in the Puritan period, starting in the 1970s and 1980s, a branch of Reformed theology known as Christian Reconstructionism argued that the civil laws as well as the moral laws should be applied in today's society (a position called Theonomy) as part of establishing a modern theonomic state.
Advocates of this Reformed view hold that, while not always easy to do and overlap between categories does occur, the divisions they make are possible and supported based on information contained in the commands themselves; specifically to whom they are addressed, whom or what they speak about, and their content. For example, a ceremonial law might be addressed to the Levites, speak of purification or holiness and have content which could be considered as a foreshadowing of some aspect of Christ's life or ministry.
In keeping with this, most advocates also hold that when the Law is spoken of as everlasting, it is in reference to certain divisions of the Law. Some advocates, usually Theonomists, go further and embrace that idea that the whole Law continues to function, contending that the way in which Christians observe some commands has changed but not the content or meaning of the commands. (For example, they would say that the commands regarding Passover were looking forward to Christ's sacrificial death and the Communion mandate is looking back on it, the former is given to the Levitical priesthood and the latter is given to the priesthood of all believers, but both have the same content and meaning.)
The Torah-submissive view
The Torah-submissive view, holds that the entire Torah is an indivisible whole and fundamentally continues to apply to all followers of God under the new covenant. Proponents emphasize the Biblical passages in both Old and New Testaments describing God's entire Law as both "everlasting" and "goodIn addition, this view holds that, rather than negating the Torah, part of the new covenant is to have this same Torah written upon the hearts of believers by the Holy Spirit.
In this view, Jesus, as the sinless son of God and Messiah, could not possibly have transgressed or taught anyone to transgress this God-given Law, but rather Jesus and the New Testament writers reaffirmed all the commands of the Law as a whole (interpreting Matthew 5:17–20, Matthew 23:1–3, Matthew 23:23, etc. to support this stance). In light of these contexts and other Biblical evidence such as prophecy, this view holds different interpretations of the New Testament passages that have traditionally been understood to invalidate parts of the Law.
These interpretations are also considered to be based on literary and historical context and examination of the original languages. Because of the belief that the Torah is applicable, commands such as dietary laws (not necessarily "kashrut" standards), seventh day Sabbath, and Biblical festival days such as Passover are honored in some way within such segments of Christianity. Not only are they seen as valid commands, but also as valuable teaching tools about Jesus himself and God’s prophetic plan.
As with Orthodox Judaism, capital punishment and sacrifice are not practiced because there are strict Biblical conditions on how these are to be properly practiced that are not in place today (although they are supported in principle).This view affirms that spiritual salvation is by grace through faith in Jesus. It does not hold that any works are a way to achieve justification and hence salvation, but are rather a way of more fully obeying and imitating God as He intended; the same reason for obeying other, traditionally accepted, commands.
In this view, Jesus, as the sinless son of God and Messiah, could not possibly have transgressed or taught anyone to transgress this God-given Law, but rather Jesus and the New Testament writers reaffirmed all the commands of the Law as a whole (interpreting Matthew 5:17–20, Matthew 23:1–3, Matthew 23:23, etc. to support this stance). In light of these contexts and other Biblical evidence such as prophecy, this view holds different interpretations of the New Testament passages that have traditionally been understood to invalidate parts of the Law.
These interpretations are also considered to be based on literary and historical context and examination of the original languages. Because of the belief that the Torah is applicable, commands such as dietary laws (not necessarily "kashrut" standards), seventh day Sabbath, and Biblical festival days such as Passover are honored in some way within such segments of Christianity. Not only are they seen as valid commands, but also as valuable teaching tools about Jesus himself and God’s prophetic plan.
As with Orthodox Judaism, capital punishment and sacrifice are not practiced because there are strict Biblical conditions on how these are to be properly practiced that are not in place today (although they are supported in principle).This view affirms that spiritual salvation is by grace through faith in Jesus. It does not hold that any works are a way to achieve justification and hence salvation, but are rather a way of more fully obeying and imitating God as He intended; the same reason for obeying other, traditionally accepted, commands.
The New Covenant Theology view
New Covenant Theology believes that God has maintained one eternal purpose in Christ which has been expressed through a multiplicity of distinct historical covenants; that prominent among these are those designated the Old Covenant (also known as the Mosaic or First Covenant) and the New Covenant; that the former, confined to the people of Israel alone, was established while that nation was assembled before Mt. Sinai and was later made obsolete through its fulfillment by the life and death of Jesus the Messiah
That it was comprised largely of shadows pointing ultimately to Jesus and His body, the Church; and that, therefore, the age in which it remained operative was at all times a period of immaturity as compared to the age of fulfillment which was inaugurated with Christ's first advent.The Old Covenant, containing a single, unified law code, was a legal, conditional covenant requiring perfect and complete obedience of all those under it; that, on the one hand, it promised life to all who obeyed it, and, on the other hand
It pronounced a curse upon all its transgressors; that it, therefore, inescapably brought death to all who sought to be justified by it—not because of a deficiency in the law (itself "holy, just, and good"), but because of the sinful inability of those under its charge; and that, for this reason, it is variously described as a "killing letter", a "ministry of death", and a "ministry of condemnation"—its distinct purpose being to illumine sin so as to make manifest the Israelites' and, by implication, all men's need for a redeemer.
In contrast to the Old Covenant, the New Covenant (by virtue of Christ's perfect obedience to the law, as well as His bearing of its curse) promises only blessing to all those who belong to it; and that this second covenant, the "everlasting covenant" enacted upon better promises, has thus brought to realization all that was anticipated in the covenants made with Abraham, Moses, and David.Under the New Covenant, God's people, having entered the age of fulfillment, now stand as mature sons; that having been set free from the tutelage and bondage of the law code written upon tablets of stone, they have subsequently been placed under the Spirit's management—having the new and greater Lawgiver's own law now written upon their hearts.
That it was comprised largely of shadows pointing ultimately to Jesus and His body, the Church; and that, therefore, the age in which it remained operative was at all times a period of immaturity as compared to the age of fulfillment which was inaugurated with Christ's first advent.The Old Covenant, containing a single, unified law code, was a legal, conditional covenant requiring perfect and complete obedience of all those under it; that, on the one hand, it promised life to all who obeyed it, and, on the other hand
It pronounced a curse upon all its transgressors; that it, therefore, inescapably brought death to all who sought to be justified by it—not because of a deficiency in the law (itself "holy, just, and good"), but because of the sinful inability of those under its charge; and that, for this reason, it is variously described as a "killing letter", a "ministry of death", and a "ministry of condemnation"—its distinct purpose being to illumine sin so as to make manifest the Israelites' and, by implication, all men's need for a redeemer.
In contrast to the Old Covenant, the New Covenant (by virtue of Christ's perfect obedience to the law, as well as His bearing of its curse) promises only blessing to all those who belong to it; and that this second covenant, the "everlasting covenant" enacted upon better promises, has thus brought to realization all that was anticipated in the covenants made with Abraham, Moses, and David.Under the New Covenant, God's people, having entered the age of fulfillment, now stand as mature sons; that having been set free from the tutelage and bondage of the law code written upon tablets of stone, they have subsequently been placed under the Spirit's management—having the new and greater Lawgiver's own law now written upon their hearts.
Septuagint
In early Christianity the Septuagint was universally used among Greek speakers, while Aramaic Targums were used in the Syriac Church. To this day the Eastern Orthodox Church uses the Septuagint, in an untranslated form. Some scripture of ancient origin is found in the Septuagint but are not in the Hebrew. These include additions to Daniel and Esther. For more information regarding these books, see the articles Biblical apocrypha, Biblical canon, Books of the Bible, and Deuterocanonical books.
Some books that are set apart in the Hebrew text are grouped together. For example the Books of Samuel and the Books of Kings are in the Septuagint one book in four parts called "Of Reigns" (Βασιλειῶν). Scholars believe that this is the original arrangement before the book was divided for readability. In the Septuagint, the Books of Chronicles supplement Reigns and are called Paraleipoménon (Παραλειπομένων—things left out). The Septuagint organizes the minor prophets as twelve parts of one Book of Twelve.
All the books of western canons of the Old Testament are found in the Septuagint, although the order does not always coincide with the modern ordering of the books. The Septuagint order for the Old Testament is evident in the earliest Christian Bibles (5th century). The New Testament makes a number of allusions to and may quote the additional books (as Orthodox Christians aver). The books are Tobit, Judith, Wisdom of Solomon, Wisdom of Jesus Seirach, Baruch, Epistle of Jeremy (sometimes considered part of Baruch), additions to Daniel (The Prayer of Azarias, the Song of the Three Children, Sosanna and Bel and the Dragon), additions to Esther, 1 Maccabees, 2 Maccabees, 3 Maccabees, 4 Maccabees, 1 Esdras, Odes, including the Prayer of Manasses,
The canonical Christian Bible was formally established by Bishop Cyril of Jerusalem in 350 and confirmed by the Council of Laodicea in 363, and later established by Athanasius of Alexandria in 367. The Council of Laodicea restricted readings in church to only the canonical books of the Old and New Testaments. The books listed were the 22 books of the Hebrew Bible plus the Book of Baruch and the Epistle of Jeremy, together with the New Testament containing 26 books, omitting the Book of Revelation.
Some books that are set apart in the Hebrew text are grouped together. For example the Books of Samuel and the Books of Kings are in the Septuagint one book in four parts called "Of Reigns" (Βασιλειῶν). Scholars believe that this is the original arrangement before the book was divided for readability. In the Septuagint, the Books of Chronicles supplement Reigns and are called Paraleipoménon (Παραλειπομένων—things left out). The Septuagint organizes the minor prophets as twelve parts of one Book of Twelve.
All the books of western canons of the Old Testament are found in the Septuagint, although the order does not always coincide with the modern ordering of the books. The Septuagint order for the Old Testament is evident in the earliest Christian Bibles (5th century). The New Testament makes a number of allusions to and may quote the additional books (as Orthodox Christians aver). The books are Tobit, Judith, Wisdom of Solomon, Wisdom of Jesus Seirach, Baruch, Epistle of Jeremy (sometimes considered part of Baruch), additions to Daniel (The Prayer of Azarias, the Song of the Three Children, Sosanna and Bel and the Dragon), additions to Esther, 1 Maccabees, 2 Maccabees, 3 Maccabees, 4 Maccabees, 1 Esdras, Odes, including the Prayer of Manasses,
The canonical Christian Bible was formally established by Bishop Cyril of Jerusalem in 350 and confirmed by the Council of Laodicea in 363, and later established by Athanasius of Alexandria in 367. The Council of Laodicea restricted readings in church to only the canonical books of the Old and New Testaments. The books listed were the 22 books of the Hebrew Bible plus the Book of Baruch and the Epistle of Jeremy, together with the New Testament containing 26 books, omitting the Book of Revelation.
Gospel John
John is the fourth gospel in the canon of the New Testament, traditionally ascribed to John the Evangelist. Like the three synoptic gospels, it contains an account of some of the actions and sayings of Jesus of Nazareth, but differs from them in ethos and theological emphases. The Gospel may have been written with an evangelistic purpose, primarily for Greek-speaking Jews who were not believers[ or to strengthen the faith of Christians. A second purpose was to counter criticisms or unorthodox beliefs of Jews, John the Baptist's followers, and those who believed Jesus was only spirit and not flesh, The Dead Sea Scrolls have suggested an early Jewish origin.
The parallels and similarities to the Essenne Scroll, Rule of the Community, in fact, are so numerous and conclusive that they seriously challenge the theory that the Gospel of John was the latest to be written, and that it shows marked Greek influence.As a gospel, John is a story about the life of Jesus. The Gospel can be divided into four parts: the Prologue, the Book of Signs, the Passion narrative, and the Epilogue. The Prologue (1:1-18) is a hymn identifying Jesus as the Logos and as God.
The Book of Signs (1:19 - 12) recounts Jesus' public ministry, and includes the signs worked by Jesus and some of his teachings. The Passion narrative (13-20) recounts the Last Supper (focusing on Jesus' farewell discourse), Jesus' arrest and crucifixion, his burial, and resurrection. The Epilogue (John 21) records a resurrection appearance of Jesus to the disciples in Galilee.Of the four gospels, John presents the highest Christology, describing Jesus as the Logos who was in the Arche (a Greek term for "the beginning" or "the ultimate source of all things,teaching at length about his identity as savior, and declaring him to be God। Compared to the Synoptic Gospels, John focuses on Jesus' mission to bring the Logos ("Word", "Wisdom", "Reason" or "Rationality") to his disciples। Only in John does Jesus talk at length about himself, including a substantial amount of material Jesus shared with the disciples only. Here Jesus' public ministry consists largely of miracles not found in the Synoptics, including raising Lazarus from the dead. In John, Jesus, not his message, has become the object of veneration. Certain elements of the synoptics (such as parables, exorcisms, and possibly the Second Coming) are not found in John.
Since "the higher criticism" of the 19th century, critical scholars have questioned the gospel of John as a reliable source of information about the historical Jesus.
The parallels and similarities to the Essenne Scroll, Rule of the Community, in fact, are so numerous and conclusive that they seriously challenge the theory that the Gospel of John was the latest to be written, and that it shows marked Greek influence.As a gospel, John is a story about the life of Jesus. The Gospel can be divided into four parts: the Prologue, the Book of Signs, the Passion narrative, and the Epilogue. The Prologue (1:1-18) is a hymn identifying Jesus as the Logos and as God.
The Book of Signs (1:19 - 12) recounts Jesus' public ministry, and includes the signs worked by Jesus and some of his teachings. The Passion narrative (13-20) recounts the Last Supper (focusing on Jesus' farewell discourse), Jesus' arrest and crucifixion, his burial, and resurrection. The Epilogue (John 21) records a resurrection appearance of Jesus to the disciples in Galilee.Of the four gospels, John presents the highest Christology, describing Jesus as the Logos who was in the Arche (a Greek term for "the beginning" or "the ultimate source of all things,teaching at length about his identity as savior, and declaring him to be God। Compared to the Synoptic Gospels, John focuses on Jesus' mission to bring the Logos ("Word", "Wisdom", "Reason" or "Rationality") to his disciples। Only in John does Jesus talk at length about himself, including a substantial amount of material Jesus shared with the disciples only. Here Jesus' public ministry consists largely of miracles not found in the Synoptics, including raising Lazarus from the dead. In John, Jesus, not his message, has become the object of veneration. Certain elements of the synoptics (such as parables, exorcisms, and possibly the Second Coming) are not found in John.
Since "the higher criticism" of the 19th century, critical scholars have questioned the gospel of John as a reliable source of information about the historical Jesus.
Gospel Mathew
The Early Christian tradition attributes the Gospel to Matthew, one of Jesus' disciples. Beginning in the 18th century scholars have increasingly questioned that traditional view, and today most scholars agree Matthew did not write the Gospel which bears his name. Most contemporary scholars describe the author as an anonymous Christian writing towards the end of the first century. The consensus view of the contemporary New Testament scholars is that the Gospel was originally composed in Greek rather than being a translation from Aramaic or Hebrew.
It is nearly universally agreed among scholars that Matthew (and Luke) used Mark's narrative of Jesus' life and death, plus the hypothetical Q document's record of Jesus' sayings while the minority argue that Matthew was the first, Luke expanded on Matthew and Mark is the conflation of Matthew and Luke. Of the four canonical gospels, Matthew is most closely aligned with first century Judaism. Matthew repeatedly stresses how Jesus fulfilled Jewish prophecies. Most scholars hold that the author was a Jewish Christian rather than a Gentile, The author arranged Jesus' teaching into five sermons: Sermon on the Mount (ch 5-7), the Mission discourse (ch 10), a collection of parables (ch 13), instructions for the community (ch 18) and finally teaching concerning the future (ch 24-25, also probably including the woes against the scribes and Pharisees in ch 23).
Like the two other synoptic Gospels but in contrast with John, in Matthew Jesus talks more about the Kingdom of Heaven than himself, and teaches primarily using short parables or short sayings rather than extended speeches (as in John). Matthew's birth narrative, with the homage of the Wise Men, the flight into Egypt and the massacre of the innocents, has no parallel in other gospels and is different from Luke's corresponding account.The special commission given to Peter, found only in Matthew, has been highly influential.
Matthew is also the only Gospel to mention the church (ecclesia). Jesus cites its authority and calls on his disciples to practice forgiveness (ch. 18). With its integration of Mark's narrative with Jesus' teachings and its emphasis on the church, Matthew was the most popular Gospel when they circulated separatelyMatthew has a rhythmical and often poetical prose,Of the Synoptics, it is the Gospel best suited for public reading, and it has probably always been the best-known of them, Matthew includes a large amount of material containing teachings of Jesus; its Sermon on the Mount is widely respected and referred to, even by non-Christians. It is also distinguished by its widespread use of proof texts based on the Old Testament,anti-Jewish statements and harsh comments on Judgment.
It is nearly universally agreed among scholars that Matthew (and Luke) used Mark's narrative of Jesus' life and death, plus the hypothetical Q document's record of Jesus' sayings while the minority argue that Matthew was the first, Luke expanded on Matthew and Mark is the conflation of Matthew and Luke. Of the four canonical gospels, Matthew is most closely aligned with first century Judaism. Matthew repeatedly stresses how Jesus fulfilled Jewish prophecies. Most scholars hold that the author was a Jewish Christian rather than a Gentile, The author arranged Jesus' teaching into five sermons: Sermon on the Mount (ch 5-7), the Mission discourse (ch 10), a collection of parables (ch 13), instructions for the community (ch 18) and finally teaching concerning the future (ch 24-25, also probably including the woes against the scribes and Pharisees in ch 23).
Like the two other synoptic Gospels but in contrast with John, in Matthew Jesus talks more about the Kingdom of Heaven than himself, and teaches primarily using short parables or short sayings rather than extended speeches (as in John). Matthew's birth narrative, with the homage of the Wise Men, the flight into Egypt and the massacre of the innocents, has no parallel in other gospels and is different from Luke's corresponding account.The special commission given to Peter, found only in Matthew, has been highly influential.
Matthew is also the only Gospel to mention the church (ecclesia). Jesus cites its authority and calls on his disciples to practice forgiveness (ch. 18). With its integration of Mark's narrative with Jesus' teachings and its emphasis on the church, Matthew was the most popular Gospel when they circulated separatelyMatthew has a rhythmical and often poetical prose,Of the Synoptics, it is the Gospel best suited for public reading, and it has probably always been the best-known of them, Matthew includes a large amount of material containing teachings of Jesus; its Sermon on the Mount is widely respected and referred to, even by non-Christians. It is also distinguished by its widespread use of proof texts based on the Old Testament,anti-Jewish statements and harsh comments on Judgment.
Gospel luke
The Gospel of Luke tells the story of Jesus' miraculous birth, ministry of healing and parables, passion, resurrection, and ascension.The composition may follow the two-source hypothesis, that the text is based in part on the Gospel of Mark and a now lost document. However, this hypothesis is also consistent with the author's declaration that Luke is written after widely investigating eyewitnesses and other accounts. A single author may have intentionally drawn upon Mark as part of this investigation.
Luke is the only gospel with a formal introduction, in which the author explains his methodology and purpose. It states that many others have already "undertaken to set down an orderly account of the events that have been fulfilled among us, just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word."The author adds that he too wishes to compose an orderly account for Theophilus, so that Theophilus "may know the certainty of the things [he has] been taught".
Like Matthew, Luke recounts a royal genealogy and a virgin birth for Jesus. Unlike Matthew, who traces Jesus' birth back through the line of David to Abraham in order to appeal to his Jewish audience, in Luke the evangelist traces Jesus' lineage back to Adam, indicating a universal sense of salvation,Unique to Luke is John the Baptist's birth story, the census and travel to Bethlehem, the birth in a manger, and a story from Jesus' boyhood.
Luke emphasizes Jesus' miracles, recounting 20, four of which are unique. Like Matthew, it includes the Sermon on the Mount and other important sayings. More than a dozen of Jesus' most memorable parables are unique to Luke, including the Good Samaritan the Corrupt Steward and the Parable of the Prodigal Son.More than the other gospels, Luke focuses on women as playing important roles among Jesus' followers, such as Mary Magdalene, Martha, and Mary of Bethany. The Gospel of Luke is the only Gospel which contains the Annunciation of the Birth of Jesus to Mary his mother (1:26-38).
Luke is the only gospel with a formal introduction, in which the author explains his methodology and purpose. It states that many others have already "undertaken to set down an orderly account of the events that have been fulfilled among us, just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word."The author adds that he too wishes to compose an orderly account for Theophilus, so that Theophilus "may know the certainty of the things [he has] been taught".
Like Matthew, Luke recounts a royal genealogy and a virgin birth for Jesus. Unlike Matthew, who traces Jesus' birth back through the line of David to Abraham in order to appeal to his Jewish audience, in Luke the evangelist traces Jesus' lineage back to Adam, indicating a universal sense of salvation,Unique to Luke is John the Baptist's birth story, the census and travel to Bethlehem, the birth in a manger, and a story from Jesus' boyhood.
Luke emphasizes Jesus' miracles, recounting 20, four of which are unique. Like Matthew, it includes the Sermon on the Mount and other important sayings. More than a dozen of Jesus' most memorable parables are unique to Luke, including the Good Samaritan the Corrupt Steward and the Parable of the Prodigal Son.More than the other gospels, Luke focuses on women as playing important roles among Jesus' followers, such as Mary Magdalene, Martha, and Mary of Bethany. The Gospel of Luke is the only Gospel which contains the Annunciation of the Birth of Jesus to Mary his mother (1:26-38).
Gospel mark
The gospel itself is anonymous, but as early as Papias in the early 2nd century, a text was attributed to Mark, a cousin of Barnabas, who is said to have recorded the Apostle's discourses. Papias' authority in this was John the Presbyter. While the text of Papias is no longer extant.This, too, the presbyter used to say. ‘Mark, who had been Peter's interpreter, wrote down carefully, but not in order, all that he remembered of the Lord’s sayings and doings.
For he had not heard the Lord or been one of his followers, but later, as I said, one of Peter’s. Peter used to adapt his teachings to the occasion, without making a systematic arrangement of the Lord’s sayings, so that Mark was quite justified in writing down some of the things as he remembered them. For he had one purpose only – to leave out nothing that he had heard, and to make no misstatement about it. Irenaeus concurred with this tradition, as did Origen of Alexandria, Tertullian, and others. Clement of Alexandria, writing at the end of the 2nd century, reported an ancient tradition that Mark was urged by those who had heard Peter's speeches in Rome to write what the apostle had said.
Following this tradition, scholars have generally thought that this gospel was written at Rome. Among recent alternate suggestions are Syria, Alexandria, or more broadly any area within the Roman Empire. In any case, many scholars do not accept the Papias citation as a reliable representation of the Gospel's history, pointing out that there is no distinctive Petrine tradition in Mark. It has been argued that there is an impending sense of persecution in the Gospel, and that this could indicate it being written to sustain the faith of a community under such a threat. As the main Christian persecution at that time was in Rome under Nero, this has been used to place the writing of the Gospel in Rome. Furthermore, it has been argued that the Latinized vocabulary employed in Mark (and in neither Matthew nor Luke) shows that the Gospel was written in Rome. Also cited in support is a passage in First Peter: "The chosen one at Babylon sends you greeting, as does Mark, my son."; Babylon being interpreted as a derogatory or code name for Rome, as the famous ancient city of Babylon ceased to exist in 275 BC.However, the Rome-Peter theory has been questioned in recent decades. Some scholars believe that the Gospel of Mark contains mistakes concerning Galilean geography and customs, supporting that the author, or his sources, were unfamiliar with the actual geography of that area and its customs, unlike the historical Peter
For he had not heard the Lord or been one of his followers, but later, as I said, one of Peter’s. Peter used to adapt his teachings to the occasion, without making a systematic arrangement of the Lord’s sayings, so that Mark was quite justified in writing down some of the things as he remembered them. For he had one purpose only – to leave out nothing that he had heard, and to make no misstatement about it. Irenaeus concurred with this tradition, as did Origen of Alexandria, Tertullian, and others. Clement of Alexandria, writing at the end of the 2nd century, reported an ancient tradition that Mark was urged by those who had heard Peter's speeches in Rome to write what the apostle had said.
Following this tradition, scholars have generally thought that this gospel was written at Rome. Among recent alternate suggestions are Syria, Alexandria, or more broadly any area within the Roman Empire. In any case, many scholars do not accept the Papias citation as a reliable representation of the Gospel's history, pointing out that there is no distinctive Petrine tradition in Mark. It has been argued that there is an impending sense of persecution in the Gospel, and that this could indicate it being written to sustain the faith of a community under such a threat. As the main Christian persecution at that time was in Rome under Nero, this has been used to place the writing of the Gospel in Rome. Furthermore, it has been argued that the Latinized vocabulary employed in Mark (and in neither Matthew nor Luke) shows that the Gospel was written in Rome. Also cited in support is a passage in First Peter: "The chosen one at Babylon sends you greeting, as does Mark, my son."; Babylon being interpreted as a derogatory or code name for Rome, as the famous ancient city of Babylon ceased to exist in 275 BC.However, the Rome-Peter theory has been questioned in recent decades. Some scholars believe that the Gospel of Mark contains mistakes concerning Galilean geography and customs, supporting that the author, or his sources, were unfamiliar with the actual geography of that area and its customs, unlike the historical Peter
New Testament
The New Testament is the name given to the second major division of the Christian Bible, the first such division being the much longer Old Testament. The New Testament is sometimes called the Greek New Testament or Greek Scriptures, or the New Covenant.According to Greek primacy, the original texts were written in Koine Greek by various authors after c. AD 45. Though Jesus speaks Aramaic in it, the New Testament (including the Gospels) was written in Greek because that was the lingua franca of the eastern half of the Roman Empire.
Its 27 books were gradually collected into a single volume over a period of several centuries. Although certain Christian sects differ as to which works are included in the New Testament, the vast majority of denominations have settled on the same twenty-seven book canon: it consists of the four narratives of Jesus Christ's ministry, called "Gospels"; a narrative of the Apostles' ministries in the early church, which is also a sequel to the third Gospel; twenty-one early letters, commonly called "epistles" in Biblical context, written by various authors and consisting mostly of Christian counsel and instruction; and an Apocalyptic prophecy.
Although the traditional timeline of composition may have been taken into account by the shapers of the current New Testament format, it is not, nor was it meant to be, in strictly chronological order.Each of the Gospels narrates the ministry of Jesus of Nazareth. The traditional author is listed after each entry. Modern scholarship differs on precisely by whom, when, or in what original form the various gospels were written.
The Gospel of Matthew, traditionally ascribed to the Apostle Matthew, son of Alphaeus.
The Gospel of Mark, traditionally ascribed to Mark the Evangelist, who wrote down the recollections of the Apostle Simon Peter.
The Gospel of Luke, traditionally ascribed to Luke, a physician and companion of the Apostle Paul. The Gospel of John, traditionally ascribed to the Apostle John, son of Zebedee
Its 27 books were gradually collected into a single volume over a period of several centuries. Although certain Christian sects differ as to which works are included in the New Testament, the vast majority of denominations have settled on the same twenty-seven book canon: it consists of the four narratives of Jesus Christ's ministry, called "Gospels"; a narrative of the Apostles' ministries in the early church, which is also a sequel to the third Gospel; twenty-one early letters, commonly called "epistles" in Biblical context, written by various authors and consisting mostly of Christian counsel and instruction; and an Apocalyptic prophecy.
Although the traditional timeline of composition may have been taken into account by the shapers of the current New Testament format, it is not, nor was it meant to be, in strictly chronological order.Each of the Gospels narrates the ministry of Jesus of Nazareth. The traditional author is listed after each entry. Modern scholarship differs on precisely by whom, when, or in what original form the various gospels were written.
The Gospel of Matthew, traditionally ascribed to the Apostle Matthew, son of Alphaeus.
The Gospel of Mark, traditionally ascribed to Mark the Evangelist, who wrote down the recollections of the Apostle Simon Peter.
The Gospel of Luke, traditionally ascribed to Luke, a physician and companion of the Apostle Paul. The Gospel of John, traditionally ascribed to the Apostle John, son of Zebedee
Old testament
In Western Christianity, the Old Testament refers to the books that form the first of the two-part Christian Biblical canon. These works correspond to the Hebrew Bible (Tanakh), with some variations and additions. In the Eastern Orthodox Church the comparable texts are known as the Septuagint, from the original Greek translation of the Hebrew scriptures. The term "Old Testament" itself is credited to Melito of Sardis.
In modern usage, it is sometimes called the First Testament. Most scholars agree that the Hebrew Bible was composed and compiled between the 12th and the 2nd century B.C.E.,[ before Jesus's birth. Jesus and his disciples referenced it when discussing Jesus's newer teachings, referring to it as "the law of Moses, the prophets, and the psalms ... the scriptures". (Luke 24:44–45) The accounts of Jesus and his disciples are recorded in the New Testament
In early Christianity the Septuagint was universally used among Greek speakers, while Aramaic Targums were used in the Syriac Church. To this day the Eastern Orthodox Church uses the Septuagint, in an untranslated form. Some scripture of ancient origin is found in the Septuagint but are not in the Hebrew. These include additions to Daniel and Esther. For more information regarding these books, see the articles Biblical apocrypha, Biblical canon, Books of the Bible, and Deuterocanonical books.Some books that are set apart in the Hebrew text are grouped together. For example the Books of Samuel and the Books of Kings are in the Septuagint one book in four parts called "Of Reigns" (. Scholars believe that this is the original arrangement before the book was divided for readability. In the Septuagint, the Books of Chronicles supplement Reigns and are called Paraleipoménon. The Septuagint organizes the minor prophets as twelve parts of one Book of Twelve.
In modern usage, it is sometimes called the First Testament. Most scholars agree that the Hebrew Bible was composed and compiled between the 12th and the 2nd century B.C.E.,[ before Jesus's birth. Jesus and his disciples referenced it when discussing Jesus's newer teachings, referring to it as "the law of Moses, the prophets, and the psalms ... the scriptures". (Luke 24:44–45) The accounts of Jesus and his disciples are recorded in the New Testament
In early Christianity the Septuagint was universally used among Greek speakers, while Aramaic Targums were used in the Syriac Church. To this day the Eastern Orthodox Church uses the Septuagint, in an untranslated form. Some scripture of ancient origin is found in the Septuagint but are not in the Hebrew. These include additions to Daniel and Esther. For more information regarding these books, see the articles Biblical apocrypha, Biblical canon, Books of the Bible, and Deuterocanonical books.Some books that are set apart in the Hebrew text are grouped together. For example the Books of Samuel and the Books of Kings are in the Septuagint one book in four parts called "Of Reigns" (. Scholars believe that this is the original arrangement before the book was divided for readability. In the Septuagint, the Books of Chronicles supplement Reigns and are called Paraleipoménon. The Septuagint organizes the minor prophets as twelve parts of one Book of Twelve.
Gospel
In Christianity, a gospel (from Old English, "good news") is to be generally one of the first four books of the New Testament that describe the birth, life, ministry, crucifixion, and resurrection of Jesus. The four canonical texts are the Gospel of Matthew, Gospel of Mark, Gospel of Luke and Gospel of John, probably written between 65 and 100 AD. They appear to have been originally untitled; they were quoted anonymously in the first half of the second century (ie 100 - 150) but the names by which they are currently known appear suddenly around the year 180.
The first canonical gospel written is Mark (c 65-70), which was probably used as a source for the gospels of Matthew and Luke. Matthew and Luke appear also to have used a common source, the hypothetical Q document. These first three gospels are called the synoptic gospels because they share a similar view. The last gospel, the gospel of John, presents a very different picture of Jesus and his ministry from the synoptics. Scholars maintain that the gospels and all the books of the New Testament were written in Greek.
The synoptic gospels are the source of many popular stories, parables, and sermons, such as Jesus' humble birth in Bethlehem, the Sermon on the Mount, the Beatitudes, the Last Supper, and the Great Commission. John provides a theological description of Jesus as the eternal Word, the unique savior of humanity. All four attest to his Sonship, miraculous power, crucifixion, and resurrection. Portions of the gospels are traditionally read aloud during church services as a formal part of the liturgy.
More generally, gospels compose a genre of early Christian literature.[ Gospels that did not become canonical circulated in early Christianity. Some, such as the Gospel of Thomas, lack the narrative framework typical of a gospel. These gospels are later than the canonical gospels, though in the case of Thomas, scholarship is divided on the exact date.Originally, the "gospel" was the glad tidings of redemption, the central Christian message. Before the first gospel was written (Mark, c 65-70), Paul the Apostle used the term εὐαγγέλιον "gospel" when he reminded the people of the church at Corinth "of the gospel I preached to you" (1 Corinthians 15.1). Paul averred that they were being saved by the gospel, and he characterized it in the simplest terms, emphasizing Christ's appearances after the Resurrection
The first canonical gospel written is Mark (c 65-70), which was probably used as a source for the gospels of Matthew and Luke. Matthew and Luke appear also to have used a common source, the hypothetical Q document. These first three gospels are called the synoptic gospels because they share a similar view. The last gospel, the gospel of John, presents a very different picture of Jesus and his ministry from the synoptics. Scholars maintain that the gospels and all the books of the New Testament were written in Greek.
The synoptic gospels are the source of many popular stories, parables, and sermons, such as Jesus' humble birth in Bethlehem, the Sermon on the Mount, the Beatitudes, the Last Supper, and the Great Commission. John provides a theological description of Jesus as the eternal Word, the unique savior of humanity. All four attest to his Sonship, miraculous power, crucifixion, and resurrection. Portions of the gospels are traditionally read aloud during church services as a formal part of the liturgy.
More generally, gospels compose a genre of early Christian literature.[ Gospels that did not become canonical circulated in early Christianity. Some, such as the Gospel of Thomas, lack the narrative framework typical of a gospel. These gospels are later than the canonical gospels, though in the case of Thomas, scholarship is divided on the exact date.Originally, the "gospel" was the glad tidings of redemption, the central Christian message. Before the first gospel was written (Mark, c 65-70), Paul the Apostle used the term εὐαγγέλιον "gospel" when he reminded the people of the church at Corinth "of the gospel I preached to you" (1 Corinthians 15.1). Paul averred that they were being saved by the gospel, and he characterized it in the simplest terms, emphasizing Christ's appearances after the Resurrection
Apostle
The Lord chose these holy men for their unfeigned love, and gave them eternal glory. Their message goes out through all the earth. Through all the earth their voice resounds, and to the end of the world, their message. We praise you, O God, we acclaim you as Lord; the glorious company of Apostles praise’you.Alleluia, alleluia.Jesus went up to the mountain to pray, and he spent the night in prayer with God. When day came, he called his disciples to himself, and from them he chose Twelve, whom he also named Apostles: Simon, whom he named Peter, and brother Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Simon who was called a Zealot, and Judas the son of James, and Judas Iscariot, who became a traitor. Jesus Christ chose the twelve Apostles. He chooses us too to a sacred calling. His mystical body, His Church, which consists of all members of the human race, albeit, two-thirds of the population of the world are not officially Catholics, are part of His Church through the power of the Holy Spirit. That implies that through divine providence, that God permits each of us to experience, we receive the direct means and cause of our calling and vocation. All are called by God to be holy by the Holy Spirit regardless of religion, race or creed. We are all God's children, created and called to be sanctified.
The Apostles started the process from an established ecclesical perspective and we are a continuation of that same process and calling. Sanctification in itself had no beginning for God is holy from eternity and has always been sanctifying all creation outside of himself starting with the angels to humankind. Let us listen to one of the Doctors of the Church, St John Chrysostom, who was called the "golden-mouthed" and listen to what he has to say about the Apostles.
"I wish that it were possible to meet with one who could deliver to us the history of the Apostles, not only all they wrote and spoke of, but of the rest of their daily life, even what they ate, when they walked, and where they sat, what they did every day, in what parts they were... where they lodge-to relate everything with minute exactness".
The Apostles started the process from an established ecclesical perspective and we are a continuation of that same process and calling. Sanctification in itself had no beginning for God is holy from eternity and has always been sanctifying all creation outside of himself starting with the angels to humankind. Let us listen to one of the Doctors of the Church, St John Chrysostom, who was called the "golden-mouthed" and listen to what he has to say about the Apostles.
"I wish that it were possible to meet with one who could deliver to us the history of the Apostles, not only all they wrote and spoke of, but of the rest of their daily life, even what they ate, when they walked, and where they sat, what they did every day, in what parts they were... where they lodge-to relate everything with minute exactness".
True god
In 1 John 5:20, Jesus is the True God. "...We are in union with the one who is true, his Son Jesus the Messiah, who is the true God and eternal life."
In Matthew 1:20-23 (NASB), an angel told Joseph: "20...Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. 21 “She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.” 22 Now all this took place to fulfill what was spoken by the Lord through the prophet: 23 “BEHOLD, THE VIRGIN SHALL BE WITH CHILD AND SHALL BEAR A SON, AND THEY SHALL CALL HIS NAME IMMANUEL,” “GOD WITH US.”
In the Gospel of Matthew, Jesus's genealogy (Matthew 1:2–16) uses the title "Anointed One" ("Christ") for Jesus, in the sense of an anointed king. It lists the succession of the anointed kings of Judah, starting with David through Solomon until Jeconiah. All of them belong to the Davidic Dynasty, which terminated when Babylon conquered Judah. Then the successors listed after Jeconiah are heirs for when a Neo-Davidic Dynasty is finally restored to Judah. At the conclusion of the list, Jesus is then identified as a new king and thus called the "Anointed One".
John Dominic Crossan says that the titles "Divine", "Son of God", "God", "Lord", "Redeemer", "Liberator", and "Saviour of the World" were collectively applied to Octavian, who became Caesar Augustus after defeating Mark Antony at the Battle of Actium in 31 B.C. Crossan cites what he calls the adoption of them by the early Christians to apply to Jesus as denying them of Caesar the Augustus. "They were taking the identity of the Roman emperor and giving it to a Jewish peasant. Either that was a peculiar joke and a very low lampoon, or it was what the Romans called majistas and we call high treason. In 42 BC, Julius Caesar was formally deified as "the divine Julius" (divus Iulius). His adopted son, Octavian (better known by the title "Augustus" given to him 15 years later, in 27 BC)[thus became known as "divi Iuli filius" (son of the divine Julius)[or simply "divi filius" (son of the used this title to advance his political position, finally overcoming all rivals for power within the Roman stateThe title was for him "a useful propaganda tool", and was displayed on the coins that he issuedThe word applied to Julius Caesar as deified is "divus", not the distinct word "deusThus Augustus was called "Divi filius", but never "Dei filius", the expression applied to Jesus in the Vulgate translation of the New Testament, as, for instance, in 1 John 5:5, and in earlier Latin translations, as shown by the Vetus Latina text "Inicium evangelii Ihesu Christi filii dei" preserved in the Codex Gigas. As son of Julius Caesar, Augustus was seen as the son of a god, not as the son of God, which was how the monotheistic Christians saw Jesus.
Easter
Easter is the most important religious feast in the Christian liturgical year .Christians believe that Jesus was resurrected from the dead three days after his crucifixion. Many Christian denominations celebrate this resurrection on Easter Day or Easter Sunday (also Resurrection Day or Resurrection Sunday), two days after Good Friday. The chronology of his death and resurrection is variously estimated between the years 26 and 36 A.D.
Easter also refers to the season of the church year called Eastertide or the Easter Season. Traditionally the Easter Season lasted for the forty days from Easter Day until Ascension Day but now officially lasts for the fifty days until Pentecost. The first week of the Easter Season is known as Easter Week or the Octave of Easter. Easter also marks the end of Lent, a season of prayer and penance.
Easter is a moveable feast, meaning it is not fixed in relation to the civil calendar. Easter falls at some point between late March and late April each year (early April to early May in Eastern Christianity.
Easter is linked to the Jewish Passover not only for much of its symbolism but also for its position in the calendar. It is also linked to Spring Break, a secular school holiday (customarily a week long) celebrated at various times across North America, and characterized by road trips and bacchanalia.
Cultural elements, such as the Easter Bunny, have become part of the holiday's modern celebrations, and those aspects are often celebrated by many Christians and non-Christians alike. There are also some Christian denominations who do not celebrate Easter.The New Testament links the Last Supper and Jesus’ crucifixion with Passover and the Exodus from Egypt. As Jesus prepared himself and his disciples for his death in the upper room during the Last Supper, he gave the Passover meal a new meaning.
He identified the loaf of bread and cup of wine as symbolizing his body soon to be sacrificed and his blood soon to be shed. 1 Corinthians 5:7 states, "Get rid of the old yeast that you may be a new batch without yeast—as you really are. For Christ, our Passover lamb, has been sacrificed"; this refers to the Passover requirement to have no yeast in the house and to Christ's identification as the Paschal lamb .
Resurrection
This article concerns itself with Jesus Christ, Christian, Islamic and other religious interpretations of resurrection in general. For the restoration of humanity on Judgment Day, see resurrection of the dead. Miraculous resurrection of one sort or another has been a recurrent theme or central doctrine of Judaism, Christianity, and Islam, and other Abrahamic religions. Religious accounts represent the resurrection of individuals, as well as a general resurrection of humanity on Judgment Day. Christianity also uses the term to refer to God's resurrection of Jesus. Accounts of resurrection also occur in other religious traditions. With the advent of written records, the earliest known recurrent theme of resurrection was in the ancient Egyptian religion and it was especially focused upon an individual in the cults of Neith, Isis, and Osiris.
In the literal sense of the word, resurrection refers to the event of a dead person completely returning to life. Thus it is not to be confused with things like Hellenistic immortality in which the soul continues to live after death, "free" of the body.
"Centuries before the time of Jesus Christ the nations annually celebrated the death and resurrection of Osiris, Tammuz, Attis, Mithra, and other gods" . A cyclic dying-and-rising god motif was prevalent throughout ancient Mesopotamian and classical literature and practice (eg in Syrian and Greek worship of Adonis; Egyptian worship of Osiris; the Babylonian story of Tammuz; rural religious belief in the Corn King).Specifically, some of the language concerning resurrection in the Hebrew Bible appears to have origins in Canaanite belief as demonstrated by the Baal cycle found at Ugarit in Northern Syria. Ba'al-Hadad's battle against Mot seems to be the origin of the some of the resurrection imagery found in Hosea, Isaiah and Daniel. This influence survives into the New Testament and even Rabbinic literature, with agricultural imagery regarding resurrection in 1 Corinthians 15:35-40 and in John 12:24 reflecting the agricultural images of the Ba'al myth.
In the literal sense of the word, resurrection refers to the event of a dead person completely returning to life. Thus it is not to be confused with things like Hellenistic immortality in which the soul continues to live after death, "free" of the body.
"Centuries before the time of Jesus Christ the nations annually celebrated the death and resurrection of Osiris, Tammuz, Attis, Mithra, and other gods" . A cyclic dying-and-rising god motif was prevalent throughout ancient Mesopotamian and classical literature and practice (eg in Syrian and Greek worship of Adonis; Egyptian worship of Osiris; the Babylonian story of Tammuz; rural religious belief in the Corn King).Specifically, some of the language concerning resurrection in the Hebrew Bible appears to have origins in Canaanite belief as demonstrated by the Baal cycle found at Ugarit in Northern Syria. Ba'al-Hadad's battle against Mot seems to be the origin of the some of the resurrection imagery found in Hosea, Isaiah and Daniel. This influence survives into the New Testament and even Rabbinic literature, with agricultural imagery regarding resurrection in 1 Corinthians 15:35-40 and in John 12:24 reflecting the agricultural images of the Ba'al myth.
Who is Jesus ?
Why It’s Important to Know!
He is the Way to Heaven
Who is Jesus, and why is it important for us to know? We live in an age of religious pluralism and moral relativism. The popular spiritual philosophy, especially after the events of September 11th, is that all religious belief systems, as long as heart-felt, are equal. Pick one and follow it sincerely, and you’ll get to Heaven. That’s what the world believes, but Jesus teaches otherwise. Therefore, we need to examine who Jesus is by looking at some of the questions people frequently ask about Him.
The answers are found in the Bible, the historical evidence people have trusted for over 2000 years. According to John 1:14, Jesus became flesh and made His dwelling among us. Why is His humanity so important? In Hebrews 4:15, Jesus was tempted in every way, just as we are. As such, Jesus can sympathize with our weakness as humans. What can we learn from the way Jesus handled temptation? According to 1 John 3:5, Jesus came to earth in human form so that He could die a physical death and take away our sins.
How would we all be affected, if we had no potential for escape from our sins?
Jesus is the key to membership in God’s family. When He stooped to our level by becoming a man, He made it possible for us to relate to Him and for God to relate to us through Him
Who is Jesus, and how was it possible that Christ’s human body held the whole deity and glory of God?
According to John 1:1-3, Jesus existed from the beginning. From the beginning, Jesus was with God, and Jesus was God. Here, the Bible establishes the inseparable nature of Jesus and the God of the Universe. The following verses provide further evidence that Jesus is 100% God
Who is Jesus, and why is He the only path to salvation?
In John 14:6, Jesus declares: “I am the way and the truth and the life. No one comes to the Father except through me.” Why is it important to know that NO other religious leaders throughout history have ever made these claims? According to Ephesians 2:8-9, “For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of God - not by works, so that no one can boast.” How does this contrast with other world religions which are based on “works” versus faith in Jesus and the resurrection? If we can’t build a relationship with God by doing good deeds or repeating rituals, what must we do? Acts 4:12 is clear, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”
He is the Way to Heaven
Who is Jesus, and why is it important for us to know? We live in an age of religious pluralism and moral relativism. The popular spiritual philosophy, especially after the events of September 11th, is that all religious belief systems, as long as heart-felt, are equal. Pick one and follow it sincerely, and you’ll get to Heaven. That’s what the world believes, but Jesus teaches otherwise. Therefore, we need to examine who Jesus is by looking at some of the questions people frequently ask about Him.
The answers are found in the Bible, the historical evidence people have trusted for over 2000 years. According to John 1:14, Jesus became flesh and made His dwelling among us. Why is His humanity so important? In Hebrews 4:15, Jesus was tempted in every way, just as we are. As such, Jesus can sympathize with our weakness as humans. What can we learn from the way Jesus handled temptation? According to 1 John 3:5, Jesus came to earth in human form so that He could die a physical death and take away our sins.
How would we all be affected, if we had no potential for escape from our sins?
Jesus is the key to membership in God’s family. When He stooped to our level by becoming a man, He made it possible for us to relate to Him and for God to relate to us through Him
Who is Jesus, and how was it possible that Christ’s human body held the whole deity and glory of God?
According to John 1:1-3, Jesus existed from the beginning. From the beginning, Jesus was with God, and Jesus was God. Here, the Bible establishes the inseparable nature of Jesus and the God of the Universe. The following verses provide further evidence that Jesus is 100% God
Who is Jesus, and why is He the only path to salvation?
In John 14:6, Jesus declares: “I am the way and the truth and the life. No one comes to the Father except through me.” Why is it important to know that NO other religious leaders throughout history have ever made these claims? According to Ephesians 2:8-9, “For it is by grace you have been saved, through faith - and this not from yourselves, it is the gift of God - not by works, so that no one can boast.” How does this contrast with other world religions which are based on “works” versus faith in Jesus and the resurrection? If we can’t build a relationship with God by doing good deeds or repeating rituals, what must we do? Acts 4:12 is clear, “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”
Pope
The Pope (from Latin: "papa" or "father" from Greek πάπας, pápas, "papa", Papa in Italian) is the Bishop of Rome, the leader of the Roman Catholic Church[1] and head of state of Vatican City. The current (265th) pope is Pope Benedict XVI, who was elected April 19, 2005 in papal conclave.The office of the pope is called the Papacy; his ecclesiastical jurisdiction is called the "Holy See" (Sancta Sedes in Latin) or "Apostolic See" (the latter on the basis that both St. Peter and St. Paul were martyred at Rome).
In addition to his spiritual role, the pope is Head of State of the independent sovereign state of the Vatican City, a city-state entirely enclaved by the city of Rome.Early popes helped spread Christianity and resolve doctrinal disputes. After the conversion of the Roman Empire, the pope's secular ally was the Roman Emperor. In the 8th century, however, Pope Stephen II was forced to appeal to the Franks for help, beginning a period of close interaction with the rulers of the West. For centuries, the forged Donation of Constantine also provided the basis for the papacy's claim of political supremacy over the entire former Western Roman Empire.
In medieval times, popes played powerful roles in Western Europe, often struggling with monarchs for power over wide-ranging affairs of church and state, crowning emperors (Charlemagne was the first emperor crowned by a pope) and regulating disputes among secular rulers. Gradually forced to give up secular power, popes have come to focus again almost exclusively on spiritual matters. Over the centuries, popes' claims of spiritual authority have been ever more clearly expressed since the first centuries, culminating in the proclamation of the dogma of papal infallibility for those rare occasions the pope speaks ex cathedra (literally "from the chair (of Peter)") when issuing a solemn definition of faith or morals. The last such occasion was in the year 1950 with the definition of the dogma of the Assumption of Mary.Catholics recognize the Pope as a successor to Saint Peter, who Jesus named as the "shepherd" and "rock" of the Church. In the early Christian era, Rome and a few other cities had claims on the leadership of worldwide ("Catholic") church. James the Just, known as "the brother of the Lord", served as head of the Jerusalem church, which is still honored as the "Mother Church" in Orthodox tradition. Alexandria had been a center of Jewish learning and became a center of Christian learning. Rome had a large congregation early in the apostolic period, and Paul the Apostle was martyred in there.
Bishop
A bishop is an ordained or consecrated member of the Christian clergy who is generally entrusted with a position of authority and oversight. The office of bishop is one of the three ministerial offices within Christianity, the other two being those of priest (presbyter) and deacon. Within the Roman Catholic, Eastern Orthodox, Oriental Orthodox Churches, in the Assyrian Church of the East, in the Independent Catholic Churches, and in the Anglican churches, bishops claim Apostolic Succession, a direct historical lineage dating back to the original Twelve Apostles.
Within these churches, bishops can ordain clergy including other bishops. Some Protestant churches including the Lutheran and Methodist churches have bishops serving similar functions as well, though not always understood to be within Apostolic Succession in the same sense. The Church of Jesus Christ of Latter-Day Saints also has bishops, who serve as spiritual leaders of local congregations (wards). Bishops are of a higher rank than priests.The office of bishop was already quite distinct from that of priest in the writings of Ignatius of Antioch (died c. 107), and by the middle of the second century all the chief centres of Christianity were headed by bishops, a form of organization that remained universal until the Protestant Reformation
It is clear that, by this period, a single bishop was expected to lead the church in each centre of Christian mission, supported by a council of presbyters (a distinct and subordinate position at least by this time) with a pool of deacons. As the Church continued to expand, new churches in important cities gained their own bishop, but churches in the regions around an important city were served by presbyters and deacons from the bishop's city church. Thus, in time, the bishop changed from being the leader of a single church confined to an urban area to being the leader of the churches of a given geographical area.
Clement of Alexandria (end of the 2nd century) writes about the ordination of a certain Zachæus as bishop by the imposition of Simon Peter Bar-Jonah's hands. The words bishop and ordination are used in their technical meaning by the same Clement of Alexandria. The bishops in the 2nd century are defined also as the only clergy to whom the ordination to priesthood (presbyterate) and diaconate is entrusted: "a priest (presbyter) lays on hands, but does not ordain." At the beginning of the 3rd century, Hippolytus of Rome describes another feature of the ministry of a bishop, which is that of the "Spiritum primatus sacerdotii habere potestatem dimittere peccata": the primate of sacrificial priesthood and the power to forgive sins.
Within these churches, bishops can ordain clergy including other bishops. Some Protestant churches including the Lutheran and Methodist churches have bishops serving similar functions as well, though not always understood to be within Apostolic Succession in the same sense. The Church of Jesus Christ of Latter-Day Saints also has bishops, who serve as spiritual leaders of local congregations (wards). Bishops are of a higher rank than priests.The office of bishop was already quite distinct from that of priest in the writings of Ignatius of Antioch (died c. 107), and by the middle of the second century all the chief centres of Christianity were headed by bishops, a form of organization that remained universal until the Protestant Reformation
It is clear that, by this period, a single bishop was expected to lead the church in each centre of Christian mission, supported by a council of presbyters (a distinct and subordinate position at least by this time) with a pool of deacons. As the Church continued to expand, new churches in important cities gained their own bishop, but churches in the regions around an important city were served by presbyters and deacons from the bishop's city church. Thus, in time, the bishop changed from being the leader of a single church confined to an urban area to being the leader of the churches of a given geographical area.
Clement of Alexandria (end of the 2nd century) writes about the ordination of a certain Zachæus as bishop by the imposition of Simon Peter Bar-Jonah's hands. The words bishop and ordination are used in their technical meaning by the same Clement of Alexandria. The bishops in the 2nd century are defined also as the only clergy to whom the ordination to priesthood (presbyterate) and diaconate is entrusted: "a priest (presbyter) lays on hands, but does not ordain." At the beginning of the 3rd century, Hippolytus of Rome describes another feature of the ministry of a bishop, which is that of the "Spiritum primatus sacerdotii habere potestatem dimittere peccata": the primate of sacrificial priesthood and the power to forgive sins.
Christianity
A Christian listen (help·info) is a person who adheres to Christianity, a monotheistic religion centered on the life and teachings of Jesus of Nazareth and interpreted by Christians to have been prophesied in the Hebrew Bible/Old Testament.The American Heritage Dictionary defines a Christian as "one who professes belief in Jesus as Christ or follows the religion based on the life and teachings of Jesus; one who lives according to the teachings of Jesus.
Active Christians: Committed to attending church, Bible reading, and sharing their faith that salvation comes through Jesus Christ. Professing Christians: Also committed to "accepting Christ as Savior and Lord" as the key to being a Christian, but focus on personal relationships with God and Jesus more than on church, Bible reading or sharing faith. High level of spiritual activity, mainly expressed by attending and recognising the authority of the church, and by serving in it or in the community.
Believe in God and in doing good things, but not within a church context. In the American survey, this was the largest and youngest segment. Do not view Jesus as essential to salvation. They are the least likely to align their beliefs or practices with biblical teachings, or attend church. They favor a universal theology that sees many ways to God. Other countries may not show the same variety, especially where there is active persecution of Christians.People who have a distinct heritage and come to believe in Jesus may also identify themselves differently.
Messianic Jews believe that they are a sect of Judaism and that Jesus is the Jewish Messiah and the Divine Savior. They seek to live in obedience to the Hebrew Scriptures, including the Torah and Halakha. An alternate view is that a Christian is simply someone who is a member of the Christian Church. For Catholics, especially, the Church is a Teacher and Mother (see Mater et Magistra, by John XXIII), something that Protestants do not typically identify with. From this perspective, every person who faithfully receives his teaching from the Christian Church is called a Christian.
Active Christians: Committed to attending church, Bible reading, and sharing their faith that salvation comes through Jesus Christ. Professing Christians: Also committed to "accepting Christ as Savior and Lord" as the key to being a Christian, but focus on personal relationships with God and Jesus more than on church, Bible reading or sharing faith. High level of spiritual activity, mainly expressed by attending and recognising the authority of the church, and by serving in it or in the community.
Believe in God and in doing good things, but not within a church context. In the American survey, this was the largest and youngest segment. Do not view Jesus as essential to salvation. They are the least likely to align their beliefs or practices with biblical teachings, or attend church. They favor a universal theology that sees many ways to God. Other countries may not show the same variety, especially where there is active persecution of Christians.People who have a distinct heritage and come to believe in Jesus may also identify themselves differently.
Messianic Jews believe that they are a sect of Judaism and that Jesus is the Jewish Messiah and the Divine Savior. They seek to live in obedience to the Hebrew Scriptures, including the Torah and Halakha. An alternate view is that a Christian is simply someone who is a member of the Christian Church. For Catholics, especially, the Church is a Teacher and Mother (see Mater et Magistra, by John XXIII), something that Protestants do not typically identify with. From this perspective, every person who faithfully receives his teaching from the Christian Church is called a Christian.
Lutheran Church
Lutheranism is a major branch of Western Christianity that identifies with the teachings of the sixteenth-century German reformer Martin Luther. Luther's efforts to reform the theology and practice of the church launched the Protestant Reformation. The reactions of governmental and churchly authorities to the international spread of his writings, beginning with the 95 Theses, divided Christianity.[1]The split between Lutherans and the Roman Church arose mainly over the doctrine of Justification before God.
Lutheranism advocates a doctrine of justification "by grace alone through faith alone because of Christ alone," which contradicted the Roman view of "faith formed by love", or "faith and works". Unlike the Reformed Churches, Lutherans retain many of the liturgical practices and sacramental teachings of the pre-Reformation Church. Lutheran theology differs considerably from Reformed theology in a variety of ways, including Christology, the purpose of God's Law, divine grace, whether one is "once saved always saved," and predestination.
The Lutheran Church - Missouri Synod (LC-MS) has special training and certification programs for deacons and deaconesses. Most LC-MS deaconesses are trained at Concordia University - Chicago or one of their two seminaries (St. Louis, MO or Fort Wayne, IN). Internet based classes are also available through the Mission Training Center (MTC).Deaconesses assist pastors in human care ministry and other roles with the goals of caring for those in need, reaching women who prefer female leadership and freeing pastors to focus on word and sacrament ministry. Acts chapter 6, verse 2 describes the function of deacons (servants) then and now, "So the Twelve gathered all the disciples together and said, "It would not be right for us to neglect the ministry of the word of God in order to wait on tables."
Deaconesses are installed, not ordained, and remain lay women. The word "ordain" is to be reserved for the pastoral office. ("The Ministry: Offices, Procedures, and Nomenclature" A Report of the Commission on Theology and Church Relations of The Lutheran Church - Missouri Synod, September 1981, p.22)Under most circumstances, deaconesses and deacons do not preach or administer the sacraments. Special exceptions may be made for deacons (vicars) who are training to become pastors but must be given by the District President in writing.
Lutheranism advocates a doctrine of justification "by grace alone through faith alone because of Christ alone," which contradicted the Roman view of "faith formed by love", or "faith and works". Unlike the Reformed Churches, Lutherans retain many of the liturgical practices and sacramental teachings of the pre-Reformation Church. Lutheran theology differs considerably from Reformed theology in a variety of ways, including Christology, the purpose of God's Law, divine grace, whether one is "once saved always saved," and predestination.
The Lutheran Church - Missouri Synod (LC-MS) has special training and certification programs for deacons and deaconesses. Most LC-MS deaconesses are trained at Concordia University - Chicago or one of their two seminaries (St. Louis, MO or Fort Wayne, IN). Internet based classes are also available through the Mission Training Center (MTC).Deaconesses assist pastors in human care ministry and other roles with the goals of caring for those in need, reaching women who prefer female leadership and freeing pastors to focus on word and sacrament ministry. Acts chapter 6, verse 2 describes the function of deacons (servants) then and now, "So the Twelve gathered all the disciples together and said, "It would not be right for us to neglect the ministry of the word of God in order to wait on tables."
Deaconesses are installed, not ordained, and remain lay women. The word "ordain" is to be reserved for the pastoral office. ("The Ministry: Offices, Procedures, and Nomenclature" A Report of the Commission on Theology and Church Relations of The Lutheran Church - Missouri Synod, September 1981, p.22)Under most circumstances, deaconesses and deacons do not preach or administer the sacraments. Special exceptions may be made for deacons (vicars) who are training to become pastors but must be given by the District President in writing.
Deaconesses
The title "deaconess" appears in documents from the early Church period, particularly in the East. Their duties were different from that of male deacons; deaconesses prepared adult women for baptism and they had a general Apostolate to female Christians and catecumens. Deaconesses existed in the West until about the 6th century and in the East until about the 11th century.Liturgies for the installation of Deaconesses are identical to those for male Deacons; although some argue it is not clear that the deaconesses of history were sacramentally "ordained" in the same sense used in the present day in Canons 1008 and 1009 of the Code of Canon Law .
In any event, history can neither prove nor disprove the current historical-theological quesiton.Roger Gryson argues that some historical Deaconesses received sacramental ordination,. Aimé Georges Martimort argues that historical deaconesses did not receive a sacramental ordination. Phyllis Zagano presents a contemporary, original, argument for the female Diaconate that includes the historical debate.Currently, the Catholic Church does not ordain women to the diaconate.
The Russian Orthodox Church had a female diaconate into the 20th century. The Holy Synod of the Orthodox Church of Greece restored a monastic female diaconate in 2004Deaconess (and also deacon) comes from a Greek word diakonos (διακονος). This Greek word means a servant or helper and occurs frequently in the Christian New Testament of the Bible and is sometimes applied to Christ himself. Deaconesses trace their roots from the time of Jesus Christ through the 13th century. Evidence for the presence of ordained female deacons in the early Christian period in portions of the Eastern Church, is “clear and unambiguous" according to religious scholar Valerie Karras. Deaconesses existed from the early through the middle Byzantine periods in Constantinople and Jerusalem; although the office may not have been in existence throughout the Europe churches. The female diaconate in the Byzantine Church of the early and middle Byzantine periods was recognized as one of the major orders of clergy. A modern resurgence of the office began in the early nineteenth century in both Europe and North America. Deaconesses are present in many countries of the world at the present time, but not in the Roman Catholic Church, in which it is held that ordained ministry is restricted to men.
In any event, history can neither prove nor disprove the current historical-theological quesiton.Roger Gryson argues that some historical Deaconesses received sacramental ordination,. Aimé Georges Martimort argues that historical deaconesses did not receive a sacramental ordination. Phyllis Zagano presents a contemporary, original, argument for the female Diaconate that includes the historical debate.Currently, the Catholic Church does not ordain women to the diaconate.
The Russian Orthodox Church had a female diaconate into the 20th century. The Holy Synod of the Orthodox Church of Greece restored a monastic female diaconate in 2004Deaconess (and also deacon) comes from a Greek word diakonos (διακονος). This Greek word means a servant or helper and occurs frequently in the Christian New Testament of the Bible and is sometimes applied to Christ himself. Deaconesses trace their roots from the time of Jesus Christ through the 13th century. Evidence for the presence of ordained female deacons in the early Christian period in portions of the Eastern Church, is “clear and unambiguous" according to religious scholar Valerie Karras. Deaconesses existed from the early through the middle Byzantine periods in Constantinople and Jerusalem; although the office may not have been in existence throughout the Europe churches. The female diaconate in the Byzantine Church of the early and middle Byzantine periods was recognized as one of the major orders of clergy. A modern resurgence of the office began in the early nineteenth century in both Europe and North America. Deaconesses are present in many countries of the world at the present time, but not in the Roman Catholic Church, in which it is held that ordained ministry is restricted to men.
Roman Catholicism
The diaconate is one of the three ordained offices in the Roman Catholic, Anglican, Eastern Orthodox, and Oriental Orthodox churches. The other two offices are those of presbyter/priest and of bishop..While the permanent diaconate was maintained from earliest Apostolic times to the present in the Eastern churches (Orthodox and Catholic), it gradually disappeared in the Western church (with a few notable exceptions) during the first millennium. The diaconate continued in a vestigial form as a temporary, final step along the course to ordination to the priesthood.
In the 20th Century, the permanent diaconate was restored in many Western churches, most notably in Roman Catholic Church and the Anglican Communion.In Roman Catholic, Orthodox, and Anglican churches, deacons assist priests in their pastoral and administrative duties, but report directly to the bishop. They have a distinctive role in the liturgy, their main tasks being to proclaim the Gospel, preach, and assist in the administration of the Eucharist.In the years just prior to the Second Vatican Council.
The only men ordained as deacons were seminarians who were completing the last year or so of graduate theological training, who received the order several months before priestly ordination.Following the recommendations of the council (in Lumen Gentium 29), in 1967 Pope Paul VI issued the motu proprio Sacrum Diaconatus Ordinem, restoring the ancient practice of ordaining to the diaconate men who were not candidates for priestly ordination. These men are known as permanent deacons in contrast to those ordained to the diaconate who intend to proceed to, or are in the process of seminary studies leading to, priestly ordination are called transitional deacons.
There is no difference between the two, however, as there is only one diacoateThe permanent diaconate formation period in the Catholic Church entails a four or five year training period that resembles a collegiate course of study. Diaconal candidates receive instruction in philosophy, theology, study of the Holy Scriptures (the Bible), homiletics, sacramental studies, evangelization, ecclesiology, counseling, and pastoral care and ministry before ordination. Although they are assigned to work in a parish, deacons are directly responsible to the local Bishop who appoints them and not to the parish priest.
In the 20th Century, the permanent diaconate was restored in many Western churches, most notably in Roman Catholic Church and the Anglican Communion.In Roman Catholic, Orthodox, and Anglican churches, deacons assist priests in their pastoral and administrative duties, but report directly to the bishop. They have a distinctive role in the liturgy, their main tasks being to proclaim the Gospel, preach, and assist in the administration of the Eucharist.In the years just prior to the Second Vatican Council.
The only men ordained as deacons were seminarians who were completing the last year or so of graduate theological training, who received the order several months before priestly ordination.Following the recommendations of the council (in Lumen Gentium 29), in 1967 Pope Paul VI issued the motu proprio Sacrum Diaconatus Ordinem, restoring the ancient practice of ordaining to the diaconate men who were not candidates for priestly ordination. These men are known as permanent deacons in contrast to those ordained to the diaconate who intend to proceed to, or are in the process of seminary studies leading to, priestly ordination are called transitional deacons.
There is no difference between the two, however, as there is only one diacoateThe permanent diaconate formation period in the Catholic Church entails a four or five year training period that resembles a collegiate course of study. Diaconal candidates receive instruction in philosophy, theology, study of the Holy Scriptures (the Bible), homiletics, sacramental studies, evangelization, ecclesiology, counseling, and pastoral care and ministry before ordination. Although they are assigned to work in a parish, deacons are directly responsible to the local Bishop who appoints them and not to the parish priest.
Ordination
In general religious use, ordination is the process by which individuals are consecrated, that is, set apart as clergy to perform various religious rights and ceremonies. The process and ceremonies of ordination itself varies by religion and denomination. One who is in preparation for, or who is undergoing the process of ordination, is sometimes called an ordinand. The liturgy used at an ordination is sometimes referred to as an ordinal.
In the Roman Catholic, Eastern Orthodox, Oriental Orthodox, and Anglican churches, ordination is identified with the sacrament of Holy Orders and is the means by which one is included in one of the three major orders: bishop, priest, or deacon. In those churches, ordination can be administered only by a bishop in Apostolic Succession; that is, a historical line of succession of bishops dating back to the Twelve Apostles. These churches hold that ordination to the priesthood enables a person to act “in persona Christi”, “in the name of” or “on behalf of Christ”.
Ordination allows a priest validly to administer sacraments, most notably giving that individual the authority to celebrate the Eucharist. It would be proper to think of a priest as acting as a living conduit for Christ, with sacraments being dispensed solely from God through the priest, an imperfect but divinely accepted tool.In Catholic, Anglican, and Orthodox thought, the validity of an ordination is of the utmost importance. While debate exists in many Protestant churches about the number and nature of the sacraments, and about the particulars of the Eucharist, generally speaking, Roman Catholics recognize Eastern Orthodox ordinations and, consequently, all Orthodox Sacred Mysteries (sacraments), while only viewing Protestant churches’ Trinitarian Baptism and Matrimony as valid sacraments (these are the only two sacraments which, in Roman Catholic theology, do not require a priest, but merely faith and intent). The Eastern Orthodox Churches vary in their recognition of the baptism and matrimony of Western churches (whether Roman Catholic or Protestant). While some Eastern churches recognize Anglican ordinations as valid,[citation needed] the Roman Catholic Church does not.In Roman Catholic and Anglo-Catholic churches, ordinations have traditionally been limited to Ember Days, though there is no limit to the number of clergymen who may be ordained at the same service. In the Eastern Orthodox Church, ordinations may be performed any day of the year (except weekdays during Great Lent), but only a single clergyman may be ordained to any ministry at a single Divine Liturgy.
In the Roman Catholic, Eastern Orthodox, Oriental Orthodox, and Anglican churches, ordination is identified with the sacrament of Holy Orders and is the means by which one is included in one of the three major orders: bishop, priest, or deacon. In those churches, ordination can be administered only by a bishop in Apostolic Succession; that is, a historical line of succession of bishops dating back to the Twelve Apostles. These churches hold that ordination to the priesthood enables a person to act “in persona Christi”, “in the name of” or “on behalf of Christ”.
Ordination allows a priest validly to administer sacraments, most notably giving that individual the authority to celebrate the Eucharist. It would be proper to think of a priest as acting as a living conduit for Christ, with sacraments being dispensed solely from God through the priest, an imperfect but divinely accepted tool.In Catholic, Anglican, and Orthodox thought, the validity of an ordination is of the utmost importance. While debate exists in many Protestant churches about the number and nature of the sacraments, and about the particulars of the Eucharist, generally speaking, Roman Catholics recognize Eastern Orthodox ordinations and, consequently, all Orthodox Sacred Mysteries (sacraments), while only viewing Protestant churches’ Trinitarian Baptism and Matrimony as valid sacraments (these are the only two sacraments which, in Roman Catholic theology, do not require a priest, but merely faith and intent). The Eastern Orthodox Churches vary in their recognition of the baptism and matrimony of Western churches (whether Roman Catholic or Protestant). While some Eastern churches recognize Anglican ordinations as valid,[citation needed] the Roman Catholic Church does not.In Roman Catholic and Anglo-Catholic churches, ordinations have traditionally been limited to Ember Days, though there is no limit to the number of clergymen who may be ordained at the same service. In the Eastern Orthodox Church, ordinations may be performed any day of the year (except weekdays during Great Lent), but only a single clergyman may be ordained to any ministry at a single Divine Liturgy.
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