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Apostles
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Not to be confused with Disciple (Christianity).
For the general concept meaning a messenger and ambassador, see Apostle. For other uses, see Apostle (disambiguation).
"Twelve Apostles" redirects here. For other uses, see Twelve Apostles (disambiguation).
The Last Supper, a late 1490s mural painting by Leonardo da Vinci, is a depiction of the last supper of Jesus and his twelve apostles on the eve of his Crucifixion. Santa Maria della Grazie, Milan.
Jesus and his twelve apostles, fresco with the Chi-Rho symbol ☧, Catacombs of Domitilla, Rome.
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Relics of the Apostles . Photo taken while they were in Utah USA 2017 during the Relic Tour.[1]
In Christian theology and ecclesiology, the apostles (Greek: ἀπόστολος, translit. apóstolos, lit. 'one who is sent away'), particularly the Twelve Apostles (also known as the Twelve Disciples or simply the Twelve), were the primary disciples of Jesus, the central figure in Christianity. During the life and ministry of Jesus in the 1st century AD, the apostles were his closest followers and became the primary teachers of the gospel message of Jesus. The word disciple is sometimes used interchangeably with apostle; for instance, the Gospel of John makes no distinction between the two terms[citation needed]. In modern usage, prominent missionaries are often called apostles, a practice which stems from the Latin equivalent of apostle, i.e. missio, the source of the English word missionary. For example, Saint Patrick (AD 373–463) was the "Apostle of Ireland", Saint Boniface (680–755) was the "Apostle to the Germans", [1] Saint José de Anchieta (1534-1597) was the "Apostle of Brazil" and Saint Peter of Betancur (1626-1667) was the "Apostle of Guatemala".
While Christian tradition often refers to the apostles as being twelve in number, different gospel writers give different names for the same individual, and apostles mentioned in one gospel are not mentioned in others. The commissioning of the Twelve Apostles during the ministry of Jesus is recorded in the Synoptic Gospels. After his resurrection, Jesus sent eleven of them (minus Judas Iscariot, who by then had died) by the Great Commission to spread his teachings to all nations. This event is commonly called the Dispersion of the Apostles. There is also an Eastern Christian tradition derived from the Gospel of Luke of there having been as many as 70 apostles during the time of Jesus' ministry. Prominent figures in early Christianity, notably Paul, were often called apostles, even though their ministry or mission came after the life of Jesus.
The period of early Christianity during the lifetimes of the apostles is called the Apostolic Age.[1] During the 1st century AD, the apostles established churches throughout the territories of the Roman Empire and, according to tradition, through the Middle East, Africa, and India.
Contents
[hide]
1 Etymology
2 Background
3 History of the Twelve Apostles
3.1 Calling by Jesus
3.2 Replacement of Judas
3.3 Paul, Apostle of the Gentiles
3.4 Deaths
3.4.1 Tombs of the Apostles
4 List of the Twelve Apostles
4.1 List of the Twelve Apostles as identified by the Bible
5 Other apostles mentioned in the New Testament
5.1 Men who followed Jesus
5.2 Women who followed Jesus
5.3 The Seventy Disciples
5.4 The authors of the Gospels
5.4.1 Authors attributed to be of the Twelve Apostles
5.4.2 Authors that were not of the Twelve Apostles
6 See also
7 Notes
8 References
9 Further reading
10 External links
Etymology[edit]
The Synaxis of the Twelve Apostles. Russian, 14th century, Moscow Museum.
The word "apostle" comes from the Greek word ἀπόστολος (apóstolos), formed from the prefix ἀπό- (apó-, "from") and root στέλλω (stéllō, "I send", "I depart") and originally meaning "messenger, envoy". It has, however, a stronger sense than the word messenger, and is closer to a "delegate".[2] The Greek-English Lexicon of the New Testament argues that its Christian use translated a Jewish position known in Hebrew as the sheliach (שליח). This ecclesiastical meaning of the word was later translated into Latin as missio, the source of the English "missionary".
Background[edit]
In the New Testament, the names of the majority of the apostles are Hebrew names, although some had Greek names.[3] Even Paul, the "apostle of the Gentiles", who said that Jesus revealed himself to him only after his ascension and appointed him to his mission,[4] was a Jew by birth and proud of it, although after his conversion he adopted the Roman cognomen Paulus, rendered in English as Paul, as his name.[Acts 13:9] Paul claimed with much insistency this title and its rights,[2] and made the case to the Corinthian Church that he was an apostle by the evidence of the fruits of his ministry, of which they themselves were.[1Cor 9:1–2]
Mark 6:7–13 states that Jesus initially sent out these twelve in pairs (cf. Mt 10:5–42, Lk 9:1–6) to towns in Galilee. The text states that their initial instructions were to heal the sick and drive out demons.[2] They are also instructed to "take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse, but to wear sandals, and not put on two tunics", and that if any town rejects them they ought to shake the dust off their feet as they leave, a gesture which some scholars think was meant as a contemptuous threat (Miller 26). Their carrying of just a staff (Matthew and Luke say not even a staff) is sometimes given as the reason for the use by Christian bishops of a staff of office in those denominations that believe they maintain an apostolic succession.
Later in the Gospel narratives the twelve apostles are described as having been commissioned to preach the Gospel to "all the nations",[5] regardless of whether Jew or Gentile.[6] Paul emphasized the important role of the apostles in the church of God when he said that the household of God is "built upon the foundation of apostles and prophets, Christ Jesus himself being the cornerstone".[Ephesians 2:19–20]
Although not one of the apostles commissioned during the life of Jesus, Paul, a Jew named Saul of Tarsus, claimed a special commission from the risen Jesus and is considered "the apostle of the Gentiles",[Romans 11:13] for his missions to spread the gospel message after his conversion. In his writings, the epistles to Christian churches throughout the Levant, Paul did not restrict the term "apostle" to the Twelve, and often refers to his mentor Barnabas as an apostle.[1] The restricted usage appears in the Revelation to John.[7]
By the 2nd century AD, association with the apostles was esteemed as an evidence of authority. Churches which are believed to have been founded by one of the apostles are known as apostolic sees. Paul's epistles were accepted as scripture, and two of the four canonical gospels were associated with apostles, as were other New Testament works. Various Christian texts, such as the Didache and the Apostolic Constitutions, were attributed to the apostles. Bishops traced their lines of succession back to individual apostles, who were said to have dispersed from Jerusalem and established churches across great territories. Christian bishops have traditionally claimed authority deriving, by apostolic succession, from the Twelve.[1] Early Church Fathers who came to be associated with apostles, such as Pope Clement I with St. Peter, are referred to as the Apostolic Fathers. The Apostles' Creed, popular in the West, was said to have been composed by the apostles themselves.
History of the Twelve Apostles[edit]
Calling by Jesus[edit]
James Tissot, The Exhortation to the Apostles.
Main article: Commissioning of the Twelve Apostles
The three Synoptic Gospels record the circumstances in which some of the disciples were recruited, Matthew only describing the recruitment of Simon, Andrew, James, and John. All three Synoptic Gospels state that these four were recruited fairly soon after Jesus returned from being tempted by the devil.
Despite Jesus only briefly requesting that they join him, they are all described as immediately consenting, and abandoning their nets to do so. Traditionally the immediacy of their consent was viewed as an example of divine power, although this statement is not made in the text itself. The alternative and much more ordinary solution is that Jesus was simply friends with the individuals beforehand, as implied by the Gospel of John, which states that Peter (Simon) and Andrew are the disciples of John the Baptist, and started following Jesus as soon as Jesus had been baptized. The Bible identifies Jesus as a tekton,[Mk 6:3] a Greek word meaning builder or artisan,[8] traditionally translated as carpenter. Considering this profession, it is plausible that Jesus had been employed to build and repair fishing vessels, thus having many opportunities to interact with and befriend such fishermen.
Albright and Mann extrapolate from Simon's and Andrew's abandonment of their nets that Matthew is emphasizing the importance of renunciation by converting to Christianity, since fishing was profitable, although required large start-up costs, and abandoning everything would have been an important sacrifice. Regardless, Simon and Andrew's abandonment of what were effectively their most important worldly possessions was taken as a model by later Christian ascetics.
Adriaen van de Venne's Fishers of Men. Oil on panel, 1614
Matthew describes Jesus meeting James and John, also fishermen and brothers, very shortly after recruiting Simon and Andrew. Matthew and Mark identify James and John as sons of Zebedee. Luke adds to Matthew and Mark that James and John worked as a team with Simon and Andrew. Matthew states that at the time of the encounter, James and John were repairing their nets, but readily joined Jesus without hesitation.
This parallels the accounts of Mark and Luke, but Matthew implies that the men have also abandoned their father (since he is present in the ship they abandon behind them), and Carter feels this should be interpreted to mean that Matthew's view of Jesus is one of a figure rejecting the traditional patriarchal structure of society, where the father had command over his children; most scholars, however, just interpret it to mean that Matthew intended these two to be seen as even more devoted than the other pair.
The Synoptic Gospels go on to describe that much later, after Jesus had later begun his ministry, he noticed, while teaching, a tax collector in his booth. The tax collector, 'Levi' according to some Gospels, 'Matthew' according to others, is asked by Jesus to become one of his disciples. Matthew/Levi is stated to have accepted and then invited Jesus for a meal with his friends. Tax collectors were seen as villains in Jewish society, and the Pharisees are described as asking Jesus why he is having a meal with such disreputable people. The reply Jesus gives to this is now well known: "it is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners".
Replacement of Judas[edit]
Main article: Saint Matthias
After Judas Iscariot betrayed Christ and then in guilt committed suicide before Christ's resurrection (in one Gospel account), the apostles numbered eleven. When Jesus had been taken up from them, in preparation for the coming of the Holy Spirit that he had promised them, Peter advised the brethren:
Judas, who was guide to those who took Jesus... For he was numbered with us, and received his portion in this ministry... For it is written in the book of Psalms, "Let his habitation be made desolate, Let no one dwell therein", and, "Let another take his office"... So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day he was taken up from us, must become with us a witness to his resurrection
—  Acts 1:15–26
So, between the ascension of Christ and the day of Pentecost, the remaining apostles elected a twelfth apostle by casting lots, a traditional Israelite way to determine the will of God (see Proverbs 16:33). The lot fell upon Matthias.[9]
Paul the Apostle in his First Epistle to the Corinthians, appears to give the first historical reference to the twelve apostles:
For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me.
—  1 Corinthians 15:3–8
Paul, Apostle of the Gentiles[edit]
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Main article: Paul the Apostle
In his writings, Paul the Apostle, although not one of the original twelve, described himself as an apostle, one "born out of due time" (e.g., Romans 1:1, 1 Corinthians 15:8 and other letters). He was called by the resurrected Jesus himself during his Road to Damascus vision and given the name "Paul".[Acts 9:1–9] With Barnabas, he was allotted the role of apostle in the church.[Acts 13:2] He referred to himself as the apostle of the Gentiles.[Rom 11:13]
As the Catholic Encyclopedia states, "It is at once evident that in a Christian sense, everyone who had received a mission from God, or Christ, to man could be called 'Apostle'"; thus extending the original sense beyond the twelve.[citation needed]
Since Paul claimed to have received the gospel through a revelation of Jesus Christ[10] after the latter's death and resurrection (rather than before like the twelve), he was often obliged to defend his apostolic authority (1 Cor. 9:1 "Am I not an apostle?") and proclaim that he had seen and was anointed by Jesus while on the road to Damascus.
James, Peter and John in Jerusalem accepted his calling to the apostleship from the Lord to the Gentiles (specifically those not circumcised) as of equal authority as Peter's to the Jews (specifically those circumcised) according to Paul.[Gal 2:7–9] "James, Peter and John, those reputed to be pillars ... agreed that we [Paul and Barnabas] should go to the Gentiles, and they to the Jews."[Gal 2:9]
Paul, despite his divine calling as an apostle, considered himself perhaps inferior to the other apostles because he had originally persecuted Christ's followers.[1 Cor. 15:9] In addition, despite the Little Commission of Matthew 10, the twelve did not limit their mission to solely Jews as Cornelius the Centurion is widely considered the first Gentile convert and he was converted by Peter, and the Great Commission of the Resurrected Jesus is specifically to "all nations".
Deaths[edit]
Of the twelve Apostles to hold the title after Matthias' selection, Christian tradition has generally passed down that all but one were martyred, with John surviving into old age. Only the death of James, son of Zebedee is described in the New Testament.[11]
Matthew 27:5 says that Judas Iscariot threw the silver he received for betraying Jesus down in the Temple, then went and hanged himself. Acts 1:18 says that he purchased a field, then "falling headlong he burst open in the middle and all his bowels gushed out".
According to Edward Gibbon, early Christians (second half of the second century and first half of the third century) believed that only Peter, Paul, and James, son of Zebedee, were martyred.[12] The remainder of the claims of martyred apostles do not rely upon historical or biblical evidence.[13][14]
Tombs of the Apostles[edit]
Basilica of St John Lateran (Rome)[15]
The relics of the Apostles are claimed by various Churches, many in Italy.[16]
Peter: buried in St. Peter's Basilica in Vatican City, Rome, Italy
Andrew: buried in St Andrew's Cathedral, Patras, Greece
James, son of Zebedee: buried in Santiago de Compostela Cathedral in Galicia (Spain)
John: buried in the Basilica of St. John in Ephesus Turkey
Philip: buried in the Church of the Holy Apostles in Rome or possibly Hierapolis, near Denizli, Turkey[17]
Bartholomew: buried in the Basilica of Benevento, Italy, or Basilica of St. Bartholomew on the Island, Rome, Italy
Matthew: buried in the Salerno Cathedral, Salerno, Italy
James, son of Alpheus: buried in the Cathedral of St. James in Jerusalem or the Church of the Holy Apostles in Rome
Thomas: buried in the Basilica of St. Thomas the Apostle in Ortona, Abruzzo, Italy or in the San Thome Basilica in Madras, India
Simon: buried in St. Peter's Basilica in Rome under the St. Joseph altar with St. Jude
Jude Thaddeus: buried in St. Peter's Basilica under the St. Joseph altar with St. Simon; two bones (relics) located at National Shrine of St Jude in Chicago, Illinois
Matthias: buried in the Saint Matthias Benedictine Abbey in Trier, Rhineland-Palatinate, Germany.
Paul: relics located in the Basilica of Saint Paul Outside the Walls in Rome
Judas Iscariot: remains located in Akeldama, near the Valley of Hinnom, in Jerusalem, Israel
List of the Twelve Apostles[edit]
Jesus and the 12 apostles in Domus Galilaeae, Israel.
The following is a list of the Twelve Apostles, named as they are most commonly referred to:
Peter (born Simon)
Andrew, brother of Peter
James, son of Zebedee
John, brother of James, son of Zebedee
Philip
Bartholomew
Thomas
Matthew
James, son of Alphaeus
Judas Thaddeus, also known as Jude
Simon the Zealot, also known as Simon the Canaanite
Judas Iscariot
Matthias is not an original apostle and is a replacement for Judas Iscariot after the betrayal of Jesus.
Paul is also not one of the original apostles, but is referred to and treated like one. He played a large role in composing the Bible and listing the lives of Jesus Christ and the Twelve Apostles.
List of the Twelve Apostles as identified by the Bible[edit]
Each of the four listings of apostles in the New Testament (Mark 3:13–19, Matthew 10:1–4, Luke 6:12–16, and Acts 1:13) indicate that all the apostles were men. The canonical gospels and the book of Acts give varying names of the twelve apostles. The list in the Gospel of Luke differs from Matthew and Mark at two points. It lists "Judas the son of James" instead of "Thaddeus". (For more information, see Jude the Apostle.) Unlike the Synoptic Gospels, the Gospel of John does not offer a formal list of apostles. Although it refers to "the Twelve" (John 6:67–71), the gospel does not present any elaboration of who these twelve actually were, and the author of the Gospel of John does not mention them all by name. There is also no separation of the terms "apostles" and "disciples" in John.
Gospel of Matthew[18]
Gospel of Mark[19]
Gospel of Luke[20]
Gospel of John
Acts of the Apostles[21]
Simon ("who is called Peter") Simon Simon Simon Peter[22] Peter
Andrew ("his [Peter's] brother") Andrew Andrew Andrew Andrew
James ("son of Zebedee") James James one of the "sons of Zebedee" James
John ("his [James's] brother") John / one of the "Boanerges" John one of the "sons of Zebedee" John
Philip Philip Philip Philip Philip
Bartholomew Bartholomew Bartholomew Nathanael Bartholomew
Thomas Thomas Thomas Thomas ("also called Didymus")[23] Thomas
Matthew ("the publican") Matthew Matthew not mentioned Matthew
James ("son of Alphaeus") James James not mentioned James
Thaddaeus (or "Lebbaeus") Thaddaeus Judas ("son of James") Jude ("not Iscariot")[24] Judas son of James
Simon ("the Canaanite") Simon ("the Cananaean") Simon ("who was called the Zealot") not mentioned Simon the Zealot
Judas Iscariot Judas Iscariot Judas Iscariot Judas ("son of Simon Iscariot")[25] (Judas replaced by Matthias)
Other apostles mentioned in the New Testament[edit]
Men who followed Jesus[edit]
Person called apostle
Where in Scripture
Notes
Barnabas Acts 14:14 —
Andronicus and Junia Rom 16:7 Paul states that Andronicus and Junia were "of note among the apostles." This has been traditionally interpreted in one of two ways:
That Andronicus and Junia were "of note among the apostles," that is, distinguished apostles.[26]
That Andronicus and Junia were "well known among the apostles" meaning "well known to the apostles"
If the first view is correct then Paul may be referring to a female apostle[27][28] - the Greek name (Iounian) is in the accusative and could be either Junia (a woman) or Junias (a man)[29]. Later manuscripts add accents to make it unambiguously Junias, however while "Junia" was a common name, "Junias" was not[28], and both options are favoured by different Bible translations.
In the second view, it is believed that Paul is simply making mention of the outstanding character of these two people which was acknowledged by the apostles.
Historically it has been virtually impossible to tell which of the two views were correct. The second view, in recent years, has been defended from a scholarly perspective by Daniel Wallace and Michael Burer.[30]
Silas 1 Thes. 1:1, 2:6 Referred to as one along with Timothy and Paul, he also performs the functioning of an apostle as Paul's companion in Paul's second missionary journey in Acts 15:40ff.
Timothy 1 Thes. 1:1, 2:6 Timothy is referred to as an apostle along with Silas and Paul. However, in 2 Cor. 1:1 he is only called a "brother" when Paul refers to himself as "an apostle of Christ". Timothy performs many of the functions of an apostle in the commissioning of Paul in 1st and 2nd Timothy, though in those epistles Paul refers to him as his "son" in the faith.
Apollos 1 Cor. 4:9 Included among "us apostles" along with Paul and Cephas (Peter). (see also: 4:6, 3:22, and 3:4–6)
Women who followed Jesus[edit]
In Luke (10:38–42), Mary, sister of Lazarus, is contrasted with her sister Martha, who was "cumbered about many things" while Jesus was their guest, while Mary had chosen "the better part," that of listening to the master's discourse. John names her as the "one who had anointed the Lord with perfumed oil and dried his feet with her hair" (11:2). In Luke, an unidentified "sinner" in the house of a Pharisee anoints Jesus' feet. In Medieval Catholic folklore, Mary, the sister of Lazarus, was seen as the same as Mary Magdalene.
Luke refers to a number of people accompanying Jesus and the twelve. From among them he names three women: "Mary, called Magdalene, ... and Joanna the wife of Herod's steward Chuza, and Susanna, and many others, who provided for them out of their resources" (Luke 8:2-3). Mary Magdalene and Joanna are among the women who went to prepare Jesus' body in Luke's account of the resurrection, and who later told the apostles and other disciples about the empty tomb and words of the "two men in dazzling clothes". Mary Magdalene is the most well-known of the disciples outside of the Twelve. More is written in the gospels about her than the other female followers. There is also a large body of lore and literature covering her.
Other gospel writers differ as to which women witness the crucifixion and witness to the resurrection. Mark includes Mary, the mother of James and Salome (not to be confused with Salomé the daughter of Herodias) at the crucifixion and Salome at the tomb. John includes Mary the wife of Clopas at the crucifixion.
The Seventy Disciples[edit]
Main article: Seventy Disciples
The "seventy disciples" or "seventy-two disciples" (known in the Eastern Christian traditions as the "Seventy Apostles") were early emissaries of Jesus mentioned in the Gospel of Luke 10:1–24. According to Luke, the only gospel in which they appear, Jesus appointed them and sent them out in pairs on a specific mission which is detailed in the text.
In Western Christianity, they are usually referred to as disciples,[31] whereas in Eastern Christianity they are usually referred to as Apostles.[32] Using the original Greek words, both titles are descriptive, as an apostle is one sent on a mission (the Greek uses the verb form: apesteilen) whereas a disciple is a student, but the two traditions differ on the scope of the words apostle and disciple.
The authors of the Gospels[edit]
Main article: Gospel
Main article: Synoptic Gospels
Authors attributed to be of the Twelve Apostles[edit]
The Gospel of Matthew is anonymous: the author is not named within the text, and the superscription "according to Matthew" was added some time in the 2nd century.[33][34] The tradition that the author was Matthew the Apostle begins with Papias of Hierapolis (c. AD 100–140), an early bishop and Apostolic Father, who is cited by the Church historian Eusebius (AD 260–340), as follows: "Matthew collected the oracles [logia: sayings of or about Jesus] in the Hebrew language [Hebraïdi dialektōi], and each one interpreted [hērmēneusen—perhaps 'translated'] them as best he could."[35][Notes 1]
Although the Gospel of John is anonymous,[36] Christian tradition historically has attributed it to John the Apostle, son of Zebedee and one of Jesus' Twelve Apostles. The gospel is so closely related in style and content to the three surviving Johannine epistles that commentators treat the four books,[37] along with the Book of Revelation, as a single corpus of Johannine literature, albeit not necessarily written by the same author.[Notes 2]
Authors that were not of the Twelve Apostles[edit]
The Gospel of Mark was written anonymously.[38] Early Christian tradition, first attested by Papias of Hierapolis, ascribes it to John Mark, a companion and interpreter of the apostle Peter.[39] Hence its author is often called Mark, even though most modern scholars are doubtful of the Markan tradition and instead regard the author as unknown.[40] It was probably written c. AD 66–70, during Nero's persecution of the Christians in Rome or the Jewish revolt, as suggested by internal references to war in Judea and to persecution.[41] The author used a variety of pre-existing sources, such as conflict stories (Mark 2:1–3:6), apocalyptic discourse (4:1–35), and collections of sayings (although not the Gospel of Thomas and probably not the Q source).[42]
According to Church tradition, Luke the Evangelist, the companion of Paul, is believed to have authored the Gospel of Luke, though anonymously written and lacking an author's name; but while this view is still occasionally put forward the scholarly consensus emphasises the many contradictions between Acts and the authentic Pauline letters.[43][44] The most probable date for its composition is around 80–110 AD, and there is evidence that it was still being revised well into the 2nd century.[45]
See also[edit]
Book: Apostle (Christian)
Apostles' Fast
Council of Jerusalem
Disciples of Jesus in Islam
Female disciples of Jesus
Great Commission
New Apostolic Church
Old Apostolic Church
Quorum of the Twelve Apostles (LDS Church)
Seventy disciples
The Twelve Imams
Notes[edit]
Jump up ^ Eusebius, "History of the Church" 3.39.14–17, c. 325 CE, Greek text 16: "ταῦτα μὲν οὖν ἱστόρηται τῷ Παπίᾳ περὶ τοῦ Μάρκου· περὶ δὲ τοῦ Ματθαῖου ταῦτ’ εἴρηται· Ματθαῖος μὲν οὖν Ἑβραΐδι διαλέκτῳ τὰ λόγια συνετάξατο, ἡρμήνευσεν δ’ αὐτὰ ὡς ἧν δυνατὸς ἕκαστος. Various English translations published, standard reference translation by Philip Schaff at CCEL: "[C]oncerning Matthew he [Papias] writes as follows: 'So then(963) Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able.'(964)" Online version includes footnotes 963 and 964 by Schaff.
Irenaeus (died c. 202 CE) makes a similar comment, possibly also drawing on Papias, in his Against Heresies, Book III, Chapter 1: "Matthew also issued a written Gospel among the Hebrews in their own dialect". See Bingham, Dwight Jeffrey (1998). Irenaeus' Use of Matthew's Gospel in Adversus Haereses. Traditio exegetica Graeca. 7. Louvain, Belgium: Peeters Publishers. pp. 64ff. ISBN 9789068319644.
Jump up ^ Harris 2006, p. 479: "Most scholars believe that the same person wrote all three documents but that he is not to be identified with either the apostle John or the author of the Gospel."
References[edit]
^ Jump up to: a b c d "Apostle." Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005. ISBN 0-19-280290-9
^ Jump up to: a b c "Catholic Encyclopedia: Apostles".
Jump up ^ As was not uncommon for Jews at the time, some of them had two names, one Hebrew/Aramaic and the other Greek. Hence the lists of Jesus' twelve apostles contains 14 names not 12; the 4 Greek names are Andrew, Philip, Thaddaeus and Lebbaeus. Reference: John P. Meier's A Marginal Jew.
Jump up ^ Acts 9:1–19 Gal 1:11–12
Jump up ^ Mt 28:19, Mk 13:10, and 16:15
Jump up ^ Cf. also Acts 15:1–31, Galatians 2:7–9, Acts 1:4–8, and Acts 10:1–11:18.
Jump up ^ Revelation 21:14.
Jump up ^ An Intermediate Greek-English Lexicon. The Seventh Edition of Liddell and Scott's Greek-English Lexicon. Clarendon Press: Oxford, p. 797.
Jump up ^ "Who were the 12 disciples?". Retrieved 2017-09-19.
Jump up ^ cf. Gal 1:12; Acts 9:3–19, 9:26–27, 22:6–21, 26:12–23
Jump up ^ "Who were the 12 disciples?".
Jump up ^ Gibbon, Edward (1826). "Chapter XVI. The Conduct of the Roman Government toward the Christians, from the Reign of Nero to that of Constantine". The history of the decline and fall of the Roman empire. II. New York: J. & J. Harper for Collins & Hanney. p. 20. 27. In the time of Tertullian and Clemens of Alexandria the glory of martyrdom was confined to St. Peter, St. Paul and St. James. It was gradually bestowed on the rest of the apostles by the more recent Greeks, who prudently selected for the theatre of their preaching and sufferings some remote country beyond the limits of the Roman empire. See Mosheim, p. 81. and Tillemont, Memoires Ecclesiastiques, tom. i. part 3.
Jump up ^ Were the Disciples Martyred for Believing the Resurrection? A Blast From the Past, ehrmanblog.org (behind paywall).
Jump up ^ Wills, Garry (10 March 2015). The Future of the Catholic Church with Pope Francis. Penguin Publishing Group. p. 46. ISBN 978-0-698-15765-1. (Candida Moss marshals the historical evidence to prove that "we simply don't know how any of the apostles died, much less whether they were martyred.")6 Citing Moss, Candida (5 March 2013). The Myth of Persecution: How Early Christians Invented a Story of Martyrdom. HarperCollins. p. 136. ISBN 978-0-06-210454-0.
Jump up ^ Many of the alternate locations of relics are sourced from this page http://www.saintsinrome.com/?m=0
Jump up ^ "Welcome".
Jump up ^ As stated in St. Philips wiki article
Jump up ^ Matt 10:1–4
Jump up ^ Mark 3:13–19
Jump up ^ Luke 6:12–16
Jump up ^ Acts 1:13
Jump up ^ John 6:67-71
Jump up ^ John 11:16John 20:24John 21:2
Jump up ^ John 14:22
Jump up ^ John 6:67-71
Jump up ^ May, Herbert G. and Bruce M. Metzger. The New Oxford Annotated Bible with the Apocrypha. 1977.
Jump up ^ Crossan, J. D. and Reed, J. L., In Search of Paul, Harper San Francisco (2004), pp. 115–116. ISBN 978-0-06-051457-0.
^ Jump up to: a b Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, US. 2006. ISBN 978-0-19-530013-0.
Jump up ^ CBMW "A Female Apostle?", June 26, 2007
Jump up ^ See Daniel B. Wallace and Michael H. Burer, "Was Junia Really an Apostle?" NTS 47 (2001): 76–91.
Jump up ^ Catholic Encyclopedia: Disciple: "The disciples, in this disciples, in this context, are not the crowds of believers who flocked around Christ, but a smaller body of His followers. They are commonly identified with the seventy-two (seventy, according to the received Greek text, although several Greek manuscripts mention seventy-two, as does the Vulgate) referred to (Luke 10:1) as having been chosen by Jesus. The names of these disciples are given in several lists (Chronicon Paschale, and Pseudo-Dorotheus in Migne, P.G., XCII, 521-524; 543-545; 1061–1065); but these lists are unfortunately worthless."
Jump up ^ "Synaxis of the Seventy Apostles". oca.org.
Jump up ^ Harrington 1991, p. 8.
Jump up ^ Nolland 2005, p. 16.
Jump up ^ Turner 2008, pp. 15–16.
Jump up ^ Burkett 2002, p. 215.
Jump up ^ Lindars 1990, p. 63.
Jump up ^ Sanders 1995, pp. 63–64.
Jump up ^ Burkett 2002, pp. 155–56.
Jump up ^ Reddish 2011, p. 36.
Jump up ^ Perkins 1998, p. 241.
Jump up ^ Boring 2006, pp. 13–14.
Jump up ^ Theissen & Merz 1998, p. 32.
Jump up ^ Ehrman 2005, pp. 172, 235.
Jump up ^ Perkins 2009, pp. 250–53.
Further reading[edit]
The Navarre Bible. (RSV, Catholic Edition), Dublin: Four Courts Press, 1999.
Albright, W.F. and C.S. Mann. "Matthew." The Anchor Bible Series. New York: Doubleday & Company, 1971.
Pope Benedict XVI, The Apostles. Full title is The Origins of the Church – The Apostles and Their Co-Workers. published 2007, in the US: ISBN 978-1-59276-405-1; different edition published in the UK under the title: Christ and His Church – Seeing the face of Jesus in the Church of the Apostles, ISBN 978-1-86082-441-8.
Carson, D.A. "The Limits of Functional Equivalence in Bible Translation – and other Limits Too." in The Challenge of Bible Translation: Communicating God's Word to the World. edited by Glen G Scorgie, Mark L. Strauss, Steven M. Voth.
Carter, Warren. "Matthew 4:18–22 and Matthean Discipleship: An Audience-Oriented Perspective." Catholic Bible Quarterly. Vol. 59. No. 1. 1997.
Clarke, Howard W. The Gospel of Matthew and its Readers: A Historical Introduction to the First Gospel. Bloomington: Indiana University Press, 2003.
"Fishers of Men." A Dictionary of Biblical Tradition in English Literature. David Lyle Jeffrey, general editor. Grand Rapids: W.B. Eerdmans, 1992.
France, R.T. The Gospel According to Matthew: an Introduction and Commentary. Leicester: Inter-Varsity, 1985.
Karrer, Martin. "Apostle, Apostolate." In The Encyclopedia of Christianity, edited by Erwin Fahlbusch and Geoffrey William Bromiley, 107–08. Vol. 1. Grand Rapids: Wm. B. Eerdmans, 1999. ISBN 0-8028-2413-7
Mack, Burton L., The Lost Gospel – The Book of Q & Christian Origins. HarperCollins 1994.
Manek, Jindrich. "Fishers of Men." Novum Testamentum. 1958 p. 138
Schweizer, Eduard. The Good News According to Matthew. Atlanta: John Knox Press, 1975.
Wuellner, Wilhelm H. The Meaning of "Fishers of Men". Westminster Press, 1967.
External links[edit]
Wikimedia Commons has media related to Apostles.
Wikiquote has quotations related to: Apostles
Apostle article from Schaff-Herzog Encyclopedia of Religious Knowledge
Texts on Wikisource:
"Apostle". Encyclopedia Americana. 1920.
"Apostle". Encyclopædia Britannica. 2 (11th ed.). 1911. pp. 196–199.
"Apostles". The New Student's Reference Work. 1914.
Coppieters, Honoré-Joseph (1913). "Apostles". Catholic Encyclopedia.
"Apostle". New International Encyclopedia. 1905.
"Apostle". Easton's Bible Dictionary. 1897.
Liddell & Scott
Strong's G652[permanent dead link]
Apostle and Apostleship article from Jewish Encyclopedia
The Twelve Apostles The Biographies of The Twelve Apostles of Jesus Christ, the son of God.
Apostles.com Biographies of Christ's Apostles
Cast Your Nets: Fishing at the Time of Jesus
The Fishing Economy in Galilee
The Twelve Apostles an Eastern Orthodox perspective by Rev. George Mastrantonis
Apostle article from OrthodoxWiki
Christian History: The Twelve Apostles
Quorum of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints.
"The Twelve Apostles" at the Christian Iconography website
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Saint Alphonsa
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Saint Alphonsa
Born
(1910-08-19)19 August 1910
Died
28 July 1946(1946-07-28) (aged 35)
Venerated in
Catholic Church
Beatified
8 February 1986
Canonized
12 October 2008, Vatican City by Pope Benedict XVI
Major shrine
St. Mary's Syro-Malabar Church, Bharananganam, Kerala, India
Feast
28 July (Syro-Malabar)
Attributes
Catholic saint
Patronage
Against illness, diseases related to feet, Cherupusha Mission League, India
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Saint Alphonsa, F.C.C., (born Anna Muttathupadathu; 19 August 1910 – 28 July 1946) was an Indian religious sister and educator. She was the first woman of Indian origin to be canonised as a saint by the Catholic Church, and the first canonised saint of the Syro-Malabar Catholic Church, an Eastern Catholic Church based in India. Her feast day is observed on July 28th.
Contents
[hide]
1 Life
1.1 Early life
1.2 Sister Alphonsa
1.3 Health decline
2 Death
3 Veneration
3.1 Beatification
3.2 Miracles
3.3 Canonization
3.4 Shrine
3.5 Feast
4 See also
5 References
6 External links
Life[edit]
Early life[edit]
St Alphonsa was born as Anna Muttathupadathu in a Syro-Malabar Nasrani family to Cherian Ouseph and Mary Muttathupadathu in Kudamalloor, near Kottayam, on 19 August 1910.[1] She was baptised on 27 August. Alphonsamma, as she was locally known, was born in Arpookara, a village in the princely state of Travancore within Kerala, India. This lies within the Archdiocese of Changanassery.
Her parents nicknamed her Annakkutty (little Anna). She had a difficult childhood and experienced loss and suffering early on in life. Anna's mother died when she was young, so her maternal aunt raised her. Hagiographies describe her early life as one of suffering at the hands of her stern foster mother and the teasing of schoolchildren.[2] Anna was educated by her great-uncle, Father Joseph Muttathupadathu. When Anna was three-years-old, she contracted eczema and suffered for over a year.[3]
In 1916 Anna started school in Arpookara. She received her First Communion on 27 November 1917. In 1918 she was transferred to a school in Muttuchira. Anna was from a rich family and because of that she received many marriage proposals from reputed families. Her foster mother wanted her to become a perfect housewife in a rich household. However, Anna sacrificed all this material fortune and wanted to dedicate her life to Jesus Christ. In 1923, Anna's feet were burnt when she fell into a pit of burning chaff; local hagiographies describe this as a self-inflicted injury in order to avoid her foster mother's attempt to arrange a marriage for her and thereby to fulfill her desire for becoming a Religious Sister instead.[2] This accident left her permanently partially disabled.
Sister Alphonsa[edit]
When it became possible, Anna joined the Franciscan Clarist Congregation, a religious congregation of the Third Order of St. Francis,[4] and through them, completed her schooling.
Anna arrived at the Clarist convent at Bharananganam, Kottayam district, on Pentecost Sunday 1927.[1] She received the postulant's veil on 2 August 1928 and took the name Alphonsa of the Immaculate Conception in honour of St. Alphonsus Ligouri, whose feast day it was.[5] In May 1929 Sister Alphonsa was assigned to teach at Malayalam High School at Vazhappally. Her foster mother died in 1930. She resumed her studies at Changanacherry, while working as a temporary teacher at a school at Vakakkad. On 19 May 1930 Alphonsa entered the novitiate of the congregation at Bharananganam. On 11 August 1931 she completed the novitiate and took her first vows.
Health decline[edit]
The period 1930–1935 was characterised by grave illness.[5] Sister Alphonsa took her permanent vows on 12 August 1936.[1] Two days later she returned to Bharananganam from Changanacherry. She then taught high school at St. Alphonsa Girl's High School, but was often sick and unable to teach.[3] For most of her years as a Clarist Sister she endured serious illness.
In December 1936, it is claimed that she was cured from her ailments through the intervention of the Kuriakose Elias Chavara[5] (who was beatified at the same ceremony as she), but on 14 June 1939 she was struck by a severe attack of pneumonia which left her weakened. On 18 October 1940, a thief entered her room in the middle of the night. This traumatic event caused her to suffer amnesia and weakened her again.
Her health continued to deteriorate over a period of months. She received extreme unction on 29 September 1941. The next day it is believed that she regained her memory, though not complete health. Her health improved over the next few years, until in July 1945 she developed gastroenteritis and liver problems that caused violent convulsions and vomiting.[6] During the last year of her life she came to know Father Sebastian Valopilly (later Bishop of Kerala) who frequently brought her communion. This bishop became famous in Kerala for championing the cause of poor people from all religious backgrounds who had come to live in Thalassery as a result of shortages elsewhere.
Death[edit]
After a series of serious health problems, she died on 28 July 1946, at a young age of 35. She was buried at St. Mary's Catholic Church, Bharananganam, Travancore (present day (Kottayam) in the Diocese of Palai.[7]
Veneration[edit]
Claims of her miraculous intervention began almost immediately upon her death and often involved the children of the convent school where she used to teach. On 2 December 1953, Cardinal Eugène Tisserant inaugurated the diocesan process for her beatification and Alphonsa was declared a Servant of God.
In 1985, Pope John Paul II formally approved a miracle attributed to her intercession and on 9 July she became "Venerable Sister Alphonsa".[8]
Beatification[edit]
Venerable Sister Alphonsa was beatified along with Father Kuriakose Elias Chavara, T.O.C.D., at Kottayam, on 8 February 1986 by Pope John Paul II during his Apostolic Pilgrimage to India.
During his speech at Nehru Stadium, the Pope said:
From early in her life, Sister Alphonsa experienced great suffering. With the passing of the years, the heavenly Father gave her an ever fuller share in the Passion of his beloved Son. We recall how she experienced not only physical pain of great intensity, but also the spiritual suffering of being misunderstood and misjudged by others. But she constantly accepted all her sufferings with serenity and trust in God. … She wrote to her spiritual director: "Dear Father, as my good Lord Jesus loves me so very much, I sincerely desire to remain on this sick bed and suffer not only this, but anything else besides, even to the end of the world. I feel now that God has intended my life to be an oblation, a sacrifice of suffering" (20 November 1944). She came to love suffering because she loved the suffering Christ. She learned to love the Cross through her love of the crucified Lord.[9]
Miracles[edit]
Hundreds of miraculous cures are claimed from her intervention, many of them involving straightening of clubbed feet, possibly because of her having lived with deformed feet herself. Two of these cases were submitted to the Congregation for the Causes of Saints as proof of her miraculous intervention. The continuing cures are chronicled in the magazine PassionFlower.[3]
Bishop Sebastian reported:
About ten years ago, when I was in a small village in Wayanad outside Manatavady, I saw a boy walking with some difficulty, using a stick. As he approached me I noted that both of his feet were turned upside down. I had a stack of holy cards in my pocket with Alphonsa's picture on them, so I pulled one of them out and gave it to the boy. When I told the boy that he should pray to this woman for the cure of his feet, the boy – he was quite smart for a ten-year-old boy – replied: "But I'm a Muslim, and, besides, I was born this way." I replied that God is very powerful, so let's pray. A few months later, a boy and a gentleman appeared at the house here. I didn't recognize them at first but soon learned that it was the Muslim boy with his father, here to tell me that his feet had been cured through their prayers to Sister Alphonsa. They showed me the calluses on the tops of his feet, and you could see the marks which had been made from the years of his walking with his feet turned under. Before they left, the three of us had our pictures taken.[2]
The boy had reportedly taken Alphonsa's picture card and asked Alphonsa to help fix his feet. Several days afterwards one of his feet supposedly turned around. He and the other members of his family then prayed for the cure of the second foot, which also supposedly turned around later.
Canonization[edit]
Birth centenary Commemorative coin released by the Reserve Bank of India
On Sunday, 12 October 2008, Pope Benedict XVI announced her canonization at a ceremony at Saint Peter's Square.[10] Indians from across the world, especially people from Kerala, gathered at the ceremony in Rome. Among them was a 10-year-old Kerala boy Jinil Joseph whose clubfoot – a birth defect – was, in the judgment of Vatican officials, miraculously healed after prayers to Alphonsa in 1999.[8]
The final ceremony for the canonization began with the holy relics of Alphonsa being presented to the Pope by Sister Celia, Mother General of the Franciscan Clarist Congregation, the congregation to which Sister Alphonsa belonged. Sister Celia was accompanied by Vice Postulator Father Francis Vadakkel and former Kerala minister K. M. Mani, all holding lit candles. Speaking in English, the Pope declared Sister Alphonsa a saint, after reading excerpts from the Bible. The Pope himself read out the biography of Alphonsa after the ceremony.
In the homily, Pope Benedict XVI recalled Saint Alphonsa's life as one of "extreme physical and spiritual suffering".
This exceptional woman … was convinced that her cross was the very means of reaching the heavenly banquet prepared for her by the Father, ,,, By accepting the invitation to the wedding feast, and by adorning herself with the garment of God's grace through prayer and penance, she conformed her life to Christ's and now delights in the "rich fare and choice wines" of the heavenly kingdom.
"(Her) heroic virtues of patience, fortitude and perseverance in the midst of deep suffering remind us that God always provides the strength we need to overcome every trial," the pope stated before the ceremony ended.[4]
The canonization was greeted with the bursting of firecrackers and the toll of church bells. St Mary’s Forane church at Kudmaloor, her home parish, also celebrated a special Mass.[11] The grave at St Mary’s Forane Church in Bharananganam where the Franciscan Clarist Sister was buried had a chapel built there, which houses her mortal remains.
Reserve bank of India Issued a 5 Rupees Commemorative Coin in 2009 marking the birth centenary of Saint Alphonsa.[12]
Tomb of Saint Alphonsa
Shrine[edit]
Her tomb at St. Mary's Syro-Malabar Catholic Church, Bharananganam, has become a pilgrimage site as miracles have been reported by some of the faithful.[13]
Feast[edit]
Thousands of people converge on the small town of Bharananganam when they celebrate the feast of Saint Alphonsa from 19 to 28 July each year; her tomb has been designated as a pilgrimage site with numerous miracles being reported by pious devotees.[13]
See also[edit]
Catholicism portal
Kuriakose Elias Chavara
Carmelites of Mary Immaculate
Saint Thomas Christians
Cyril Bernard Papali
Catholic Bishops Conference of India
Roman Catholicism in India
References[edit]
^ Jump up to: a b c "Hacked by HEx | Team Blackleets". stalphonsachurch.in. Retrieved 2017-12-08.
^ Jump up to: a b c Corinne G. Dempsey. Lessons in Miracles from Kerala, South India: Stories of Three "Christian" Saints. History of Religions, Vol. 39, No. 2, Christianity in India (Nov., 1999), pp. 150-176
^ Jump up to: a b c "Patron Saints Index". SQPN. Archived from the original on 15 October 2008.
^ Jump up to: a b "Beatification of Father Kuriakose Elias Chavara and Sister Alfonsa Muttathupandathu". Vatican. Retrieved 2009-10-08.
^ Jump up to: a b c "Saint Alphonsa:: History". www.syromalabarchurch.in. Retrieved 2017-12-08.
Jump up ^ "Alphonsa of the Immaculate Conception (1910-1946)", Vatican News service
Jump up ^ "St. Alphonsa", Kerala Catholic Times
^ Jump up to: a b "St. Alphonsa", St. Alphonsa Syro Malabar Catholic Church, Los Angeles, California
Jump up ^ "Beatification speech of Pope John Paul II". Alphonsa site. Archived from the original on 12 November 2013. Retrieved 2009-10-08.
Jump up ^ Indian Catholics cheer their first woman saint Archived 12 October 2008 at the Wayback Machine.
Jump up ^ "Catholic Church celebrates Alphonsa's canonisation". Chennai, India: The Hindu. 13 October 2008. Retrieved 2009-10-08.
Jump up ^ 5 Rupees Commemorative Coin of Saint Alphonsa https://www.youtube.com/watch?v=08qn1timKLI
^ Jump up to: a b "Sister Alphonsa's canonisation date to be decided on March 1". Chennai, India: The Hindu. 26 February 2008. Retrieved 2009-10-08.
External links[edit]
Wikimedia Commons has media related to Saint Alphonsa.
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100 Maxims of the saint
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VIAF: 128587396
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ISNI: 0000 0001 0775 3441
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BNF: cb13751474q (data)
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values: Alfonsa von der Unbefleckten Empfängnis – German

values: Alfonsa de la Inmaculada Concepción – Spanish

values: Alfonsa dell'Immacolata Concezione – Italian

values: ಸಂತ ಅಲ್ಫೋನ್ಸ – Kannada

values: അൽഫോൻസാമ്മ – Malayalam

values: सेंट आल्फोन्सा – Marathi

values: Alphonsa van de Onbevlekte Ontvangenis – Dutch

values: Муттатхупадатху, Альфонса – Russian

values: அல்ஃ‌போன்சா – Tamil

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