https://www.facebook.com/photo.php?fbid=10153010660581886&set=pb.627936885.-2207520000.1418401015.&type=3&theater
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http://www.youtube.com/watch?feature=player_embedded&v=aLWq5blVFmc
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Advent & Christmas Traditions: The Jesse Tree
An excellent catechesis tool to celebrate the Advent and Christmas season with your family is with the popular tradition of the Jesse Tree. The Jesse Tree is a special tree (usually an actual tree, or a paper tree) that visually recreates the genealogy of Jesus as presented in the Catholic Bible, beginning with Adam and Eve from Genesis through to the birth of the Baby Jesus in Bethlehem.
Each ancestor of Jesus featured on the Jesse Tree plays an important role in Salvation History and is represented by a symbol that allows that ancestor to be easily recognized. For example, Jacob is represented with a ladder ornament that recalls the Old Testament story of Jacob’s vision of a ladder descending from heaven to earth. The symbol is featured as an ornament that hangs on the Jesse Tree. This is a great way for kids to learn their Bible stories and to help them understand how important every individual is and how they each have a role to play in Salvation History.
The Jesse Tree takes its creativity from well-known verses in the Catholic Bible:
“There shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots. And the Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord”
(Isaiah 11: 1-2)
“Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers…and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ.”
(Matthew 1: 1-16)
Although Jesse Trees are a fun activity that can be completed all at one time, many families also use the Jesse Tree as a type of Advent Calendar to count down the days of December until Christmas. The Jesse Tree ornaments are usually hung from bottom to top as as Christmas approaches. Each day of the Advent season kids can learn a different Bible story involving the ancestors of Jesus, and it’s an excellent way to keep them focused on Christ and the joyful anticipation of the Advent season.
Jesse Tree kits are already pre-planned with instructions, Bible references, and ornaments. Jesse Tree kits are a great educational resource for families, home-school groups, CCD classes, and parish use. Encourage children to study the symbols depicted on each ornament, and then read together the related Bible passage. As we move through the four weeks of Advent, the Jesse Tree helps us to see clearly through the ages God’s incredible plan to send Jesus as our Savior.
Advent & Christmas Traditions: The
Jesse Tree
Advent & Christmas Traditions: The
Jesse Tree
An excellent catechesis tool to celebrate
the Advent and Christmas season with your family is with the popular tradition
of the Jesse Tree. The Jesse Tree is a special tree (usually an actual tree, or
a paper tree) that visually recreates the genealogy of Jesus as presented in
the Catholic Bible, beginning with Adam and Eve from Genesis through to the
birth of the Baby Jesus in Bethlehem.
Each ancestor of Jesus featured on the
Jesse Tree plays an important role in Salvation History and is represented by a
symbol that allows that ancestor to be easily recognized. For example, Jacob is
represented with a ladder ornament that recalls the Old Testament story of
Jacob’s vision of a ladder descending from heaven to earth. The symbol is
featured as an ornament that hangs on the Jesse Tree. This is a great way for
kids to learn their Bible stories and to help them understand how important
every individual is and how they each have a role to play in Salvation
History.
The Jesse Tree takes its creativity from
well-known verses in the Catholic Bible:
“There shall come forth a shoot from the
stump of Jesse, and a branch shall grow out of his roots. And the Spirit of the
Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of
counsel and might, the spirit of knowledge and the fear of the Lord”
(Isaiah 11: 1-2)
“Abraham was the father of Isaac, and
Isaac the father of Jacob, and Jacob the father of Judah and his brothers…and
Matthan the father of Jacob, and Jacob the father of Joseph the husband of
Mary, of whom Jesus was born, who is called Christ.”
(Matthew 1: 1-16)
Although Jesse Trees are a fun activity
that can be completed all at one time, many families also use the Jesse Tree as
a type of Advent Calendar to count down the days of December until Christmas.
The Jesse Tree ornaments are usually hung from bottom to top as as Christmas
approaches. Each day of the Advent season kids can learn a different Bible
story involving the ancestors of Jesus, and it’s an excellent way to keep them
focused on Christ and the joyful anticipation of the Advent season.
Jesse Tree kits are already pre-planned
with instructions, Bible references, and ornaments. Jesse Tree kits are a great
educational resource for families, home-school groups, CCD classes, and parish
use. Encourage children to study the symbols depicted on each ornament, and
then read together the related Bible passage. As we move through the four weeks
of Advent, the Jesse Tree helps us to see clearly through the ages God’s
incredible plan to send Jesus as our Savior.
http://www.catholiccompany.com/content/Advent-&-Christmas-Traditions--The-Jesse-Tree.cfm
-----------------------------
Catholic Activity: Jesse Tree Instructions
Supplies
glue
ribbon or yarn (preferably purple)
crayons, markers, paints or colored
pencils
decorations for ornaments: colored paper,
cloth, wood, sequins, etc.
thick paper, like poster board
a Bible
Activity Types
Craft
Linked Activities
Jesse Tree
Jesse Tree Ornament Ideas and
Blessing
Jesse Tree Symbols
Veni, Veni, Emmanuel or O Come, O Come,
Emmanuel
Files
None
Linked Recipes
None
Linked Prayers
Jesse Tree Prayer Service
Feasts
First Sunday of Advent
Seasons
Advent
A short history of the Jesse Tree, ideas
on how to create a tree and ornaments, and suggested Scripture verses for each
ornament.
DIRECTIONS
To make the Jesse Tree ornaments you will
need: glue; ribbon or yarn (preferably purple); and crayons, markers, paints or
colored pencils, and cardboard stock to create paper background for the
ornaments. The ornaments may be decorated with bits and pieces of bright
colored paper, cloth, wood, plastic, etc., that you may find around your home.
You will also need a Bible.
THE STORY OF THE JESSE TREE
Jesse was the father of the great King
David of the Old Testament. He is often looked upon as the first person in the
genealogy of Jesus.
In Church art a design developed showing
the relationship of Jesus with Jesse and other biblical personages. This design
showed a branched tree growing from a reclining figure of Jesse. The various
branches had pictures of other Old and New Testament figures who were ancestors
of Jesus. At the top of the tree were figures of Mary and Jesus. This design
was used mostly in stained glass windows in some of the great medieval
cathedrals of Europe. The Cathedral of Chartres (which was dedicated in 1260)
has a particularly beautiful Jesse Tree window.
Another development in religious art
during the Middle Ages was that of Mystery Plays–drama that depicted various
Bible stories or lives of Saints and Martyrs. These plays were performed in
churches as part of the liturgical celebrations. One such play was based on the
Bible account of the fall of Adam and Eve. The "Tree of Life" used
during the play was decorated with apples. (Quite possibly this is also the
forerunner of our own Christmas tree.)
Combining the two ideas of the stained
glass Jesse Tree window and the Tree of Life from the Mystery Play we come up
with our Jesse Tree Advent project. This custom has been used for years to help
Christians to prepare for Christmas.
YOUR OWN JESSE TREE
It will take planning and work from each
family member to make your own Jesse Tree. The needed materials are usually
found around most homes.
First of all, you will need a Bible. If
there are very small children in the family, a Bible picture story book will
help them understand the Bible stories used.
The tree itself can be one of several
types. A small artificial tree works fine, as does a tree branch that is
anchored in a bucket or a large can of sand or gravel. The tree branch looks
particularly attractive if painted white and sprinkled with silver glitter
while the paint is still wet. Another possibility is a large drawing of a tree
on cardboard or poster board that can be hung on the wall.
The third thing needed is a set of
ornaments to hang on the tree. These are best if they are homemade by various
family members.
JESSE TREE ORNAMENTS
If you decide to use one symbol each day
during December, there are 24 symbolic ornaments to make for your Jesse Tree,
so each family member will need to make several. Making the ornaments is a good
project for Sunday afternoons during Advent.
To make an ornament, first read the
Scripture verses for the day. Then pick out one or two short verses that give
the main idea. Copy these verses on the back of the ornament. By this time you
will probably be thinking of various ways to illustrate your Scripture
verses.
Use lots of creativity in making your
ornament! You can use pictures from magazines or old greeting cards. Or draw
pictures or symbols yourself. Color them with crayons, pencils, markers or
paint. Look around the house for bits and pieces that will make your design
beautiful! If you prefer to have a pattern already made, Caryn Talty, at
Organic Living for a Healthy Family, has created 26 excellent ornaments which
she graciously offers free – both full color and black and white.
JESSE TREE SCRIPTURES (The symbols are
only suggestions)
December 1 Creation: Gen. 1:1-31; 2:1-4
Symbols: sun, moon, stars, animals, earth
December 2 Adam and Eve: Gen. 2:7-9, 18-24
Symbols: tree, man, woman
December 3 Fall of Man: Gen. 3:1-7 and
23-24 Symbols: tree, serpent, apple with bite
December 4 Noah: Gen. 6:5-8, 13-22; 7:17,
23, 24; 8:1, 6-22 Symbols: ark, animals, dove, rainbow
December 5 Abraham: Gen. 12:1-3 Symbols:
torch, sword, mountain
December 6 Isaac: Gen. 22:1-14 Symbols:
bundle of wood, altar, ram in bush
December 7 Jacob: Gen. 25:1-34; 28:10-15
Symbols: kettle, ladder
December 8 Joseph: Gen. 37:23-28; 45:3-15
Symbols: bucket, well, silver coins, tunic
December 9 Moses: Ex. 2:1-10 Symbols: baby
in basket, river and rushes
December 10 Samuel: 1 Sam. 3:1-18 Symbols:
lamp, temple
December 11 Jesse: 1 Sam. 16:1-13 Symbols:
crimson robe, shepherd's staff
December 12 David: 1 Sam. 17:12-51
Symbols: slingshot, 6-pointed star
December 13 Solomon: 1 Kings 3:5-14, 16-28
Symbols: scales of justice, temple, two babies and sword
December 14 Joseph: Matt. 1:18-25 Symbols:
hammer, saw, chisel, angle
December 15 Mary: Matt. 1:18-25; Luke
1:26-38 Symbols: lily, crown of stars, pierced heart
December 16 John the Baptist: Mark 1:1-8
Symbols: shell with water, river
On December 17, the Church begins to
intensify the preparation for Christmas with the use of the "O"
Antiphons during the Liturgy of the Hours. The symbols for the Jesse Tree from
December 17 to 23 are based on the "O" Antiphons.
December 17 Jesus is Wisdom: Sirach (or
Ecclesiasticus in old Bibles) 24:2; Wisdom 8:1 Symbols: oil lamp, open
book
December 18 Jesus is Lord: Ex. 3:2; 20:1
Symbols: burning bush, stone tablets
December 19 Jesus is Flower of Jesse:
Isaiah 11:1-3 Symbols: flower, plant with flower
December 20 Jesus is Key of David: Isaiah
22:22 Symbols: key, broken chains
December 21 Jesus is the Radiant Dawn: Psalm
19:6-7 (in older Bibles this will be Psalm 18) Symbols: sun rising or high in
sky
December 22 Jesus is King of the Gentiles:
Psalm 2:7-8; Ephesians 2:14-20 Symbols: crown, scepter
December 23 Jesus is Emmanuel: Isaiah
7:14; 33:22 Symbols: tablets of stone, chalice and host
December 24 Jesus is Light of the World:
John 1:1-14 Symbols: candle, flame, sun
Activity Source: Jesse Tree Kit, A by
Betsy Walter, Pauline Books and Media, Boston, MA, 1983
-------------------------------
CHILDREN
CANADA
Who Was Jesus?
Many
Jews think of him as an ancient Jewish teacher named Yeshua. Muslims look up to
him as Isa, one of the five major prophets, or messengers, of God. And
Christians revere him as Jesus, the Christ, the ultimate manifestation of God
on Earth; for many the actual only son of the Supreme Being. As Christmas
approaches, The Vancouver Sun sought to explore the various meanings that a
noted Roman Catholic, Protestant, Muslim and Jew see in Jesus of Nazareth,
arguably the most famous figure in history, undoubtedly in the West.
Who Was Jesus?
From a Catholic Home - this a chart for
the Jesse Tree Symbols -
From a Catholic Home - this a chart for
the Jesse Tree Symbols -
The World is Created – Globe – Genesis
1:24-28
Adam and Eve – Snake and Apples – Genesis
3:1-24
Noah and the Flood – Rainbow – Genesis
6:11-22; 86-12; 9:11-17
Abraham – Camel – Genesis 12:1-7:13:2-18;
18:1
Sarah – Baby – Genesis 18:1-15; 21:1-7
Isaac – Ram – Genesis 22:1-14
Jacob – Ladder – Genesis 27:41-28:22
Joseph – Multicolored Coat – Genesis
37:1-36
Moses – Burning Bush – Exodus 3:1-10
Miriam – Tambourine – Exodus 15:19-21
Samuel – Lamp – 1 Samuel 3:1-21
Jesse – Branch – Isaiah 11:1
David – Harp – 1 Samuel
16:14-23
Solomon – Crown – 1 Kings 3:3-28
Isaiah – Throne – Isaiah 6:1-8
Jeremiah – Tablets of Law – Jeremiah
31:31-34
Angels – Angel – Hebrews 1:1-14
Malachi – Trumpet – Malachi 3:1-4
Zechariah and Elizabeth – Baby - Luke
1:39-45
Mary – Angel – Luke 1:29-35
John the Baptist – River – Matthew 3:1-6
Joseph of Nazareth – Hammer/Saw – Matthew
1:18-25
Bethlehem – Star – Matthew 2:1-12
----------------------------
Jesus in the Old Testament
The very term Christian stems from the
Greek word meaning Messiah, and indeed in Christian theology, the terms Christ
and Messiah are relatively interchangeable. The emergence of Christianity among
Jewish communities in the first century is often attributed to the belief that
Jesus is the messiah that Jews had awaited, as prophesized in the Old Testament
of the Bible.
References to the Birth of Jesus
Those who believe that Jesus is the
messiah who is prophesized in the Old Testament books of the Bible often refer
to passages that seem to describe the birth of Jesus as it is understood within
Christian religion.
The following are some of the more common
passages referred to regarding this messianic interpretation and the birth of
Jesus in the Old Testament:
Isaiah 7:14
Therefore the Lord himself will give you a
sign: The virgin will be with child and will give birth to a son, and will call
him Immanuel.
Regarding this passage, interpretations
have been set forth about issues of translation particularly, in
association with the term "virgin." Nonetheless, many support this
translation of the Old Testament, and further refer to the interpretation of
the name "Immanuel" as it is presented in the Bible. In Matthew, the
meaning of the name Immanuel God is with us- is believed to signify
Jesus, as opposed to the actual name itself.
Micah 5:2
This passage is said to prophesize the
birth of the Messiah in Bethlehem:
But you, Bethlehem Ephrathah, though you
are small among the clans of Judah, out of you will come for me one who will be
ruler over Israel, whose origins are from of old, from ancient times.
In the New Testament, we find references
to Jesus' birth in Bethlehem:
After Jesus was born in Bethlehem in
Judea, during the time of King Herod. (Matthew 2:1)
The Life of Jesus
With regard to references to the life of
Jesus in the Old Testament, the following passages are among the most
noteworthy:
Isaiah 40:3
In Isaiah, it is prophesized that the
Messiah would be preceded by a messenger, who has been equated with John the
Baptist:
A voice of one calling: In the desert
prepare the way for the Lord; make straight in the wilderness a highway for our
God.
Zechariah 9:9
In the Old Testament, the Messiah is
believed to enter Jerusalem on a colt:
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.
A similar passage describing the entrance
of Jesus is found in the New Testament:
They brought it to Jesus, threw their
cloaks on the colt and put Jesus on it. As he went along, people spread their
cloaks on the road. When he came near the place where the road goes down the
Mount of Olives, the whole crowd of disciples began joyfully to praise God in
loud voices for all the miracles they had seen. (Luke 19:35-37)
Zechariah 11:12
I told them, "If you think it best,
give me my pay; but if not, keep it." So they paid me thirty pieces of
silver.
Jesus is also sold for thirty pieces of
silver in Matthew 26:14-15:
"What are you willing to give me if I
hand him over to you?" So they counted out for him thirty silver
coins.
The Death of Jesus
Some of the most common references made to
the prophesies of the Old Testament are those related to the death of Jesus.
Among these is the famous betrayal by Judas, which is sometimes believed to be
revealed in Psalms 41:9:
Even my close friend, whom I trusted, he
who shared my bread, has lifted up his heel against me.
Other Old Testament references to Jesus'
death include the following:
The Crucifixion
Passages in the Old Testament are believed
to prophesize not only the crucifixion of Christ, but also that Jesus would be
crucified among thieves:
Dogs have surrounded me; a band of evil
men has encircled me, they have pierced my hands and my feet. (Psalm
22:16)
Therefore I will give him a portion among
the great, and he will divide the spoils with the strong, because he poured out
his life unto death, and was numbered with the transgressors. (Isaiah
53:12)
The Burial
Interestingly, some believe that a passage
in the Old Testament - that is also outlined in the New Testament - predicts
the Messiah's burial in a rich mans tomb:
He was assigned a grave with the wicked,
and with the rich in his death, though he had done no violence, nor was any
deceit in his mouth (Isaiah 53:9).
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The 10 Oldest Churches in the World
Author: Tabi |
Posted in Architecture, Top Ten 10
Comments
1. Dura-Europos church
The Dura-Europos church is the earliest
identified Christian house church. It is located in Dura-Europos in Syria and
dates from 235 AD. The site of Dura-Europos, a former city and walled
fortification, was excavated largely in the 1920s and 1930s by French and
American teams. Within the archaeological site, the house church is located by
the 17th tower and preserved by the same defensive fill that saved the nearby
Dura-Europos synagogue (Wikipedia).
The designation of the oldest church in
the world requires careful use of definitions, and must be divided into two
parts, the oldest in the sense of oldest surviving building, and the oldest in
the sense of oldest Christian church congregation. Even here, there is the
distinction between old church buildings that have been in continuous use as
churches, and those that have been converted to other purposes; and between
buildings that have been in continuous use as churches and those that were
shuttered for many decades. In terms of congregations, they are distinguished
between early established congregations that have been in continuous existence,
and early congregations that ceased to exist (Wikipedia).
2. Megiddo church
Megiddo church in Tel Megiddo, Israel is
one of the oldest church buildings ever discovered by archaeologists, dating to
the 3rd century AD. In 2005, Israeli archaeologist Yotam Tepper of Tel-Aviv
University discovered the remains of a church, believed to be from the third
century, a time when Christians were still persecuted by the Roman Empire. The
remains were found at the Megiddo Prison, which is located a few hundred meters
south of the Tel. Among the finds is an approx. 54-square-metre (580 sq ft)
large mosaic with a Greek inscription stating that the church is consecrated to
“the God Jesus Christ.” The mosaic is very well preserved and features
geometrical figures and images of fish, an early Christian symbol (Wikipedia).
3. Monastery of Saint Anthony
The Monastery of Saint Anthony is a Coptic
Orthodox monastery standing in an oasis in the Eastern Desert of Egypt. Hidden
deep in the Red Sea mountains, it is located 334 km (207 miles) southeast of
Cairo. It is one of the oldest monasteries in the world, and was established by
the followers of Saint Anthony, who is considered to be the first ascetic monk.
The Monastery of St. Anthony is one of the most prominent monasteries in Egypt
and has strongly influenced the formation of several Coptic institutions, and
has promoted monasticism in general. Several patriarchs have been pulled from
the monastery, and several hundred pilgrims visit it each day (Wikipedia).
4. Saint-Pierre-aux-Nonnains basilica
Saint-Pierre-aux-Nonnains basilica is a
historic church building in Metz, France that was built in 380 AD and is one of
the oldest churches in Europe. The building was originally built to be part of
a Roman spa complex, but the structure was converted into use as a church in
the 7th century becoming the chapel of Benedictine monastery. A new nave was
constructed in the 1000s with further interior renovations. In the 16th century
the building became a warehouse and remained so until the 1970s when it was
restored and opened for concerts and exhibitions (Wikipedia).
5. Church of Our Lady Mary of Zion
Church of Our Lady Mary of Zion of the
Ethiopian Orthodox Church is the most important church in Ethiopia. The
original church is believed to have been built during the reign of Ezana, the
first Christian emperor of Ethiopia, during the 4th century AD, and has been
rebuilt several times since then. The church is in the town of Axum in the
Tigray Province. Its first putative destruction occurred at the hands of Queen
Gudit during the 10th century. Its second, confirmed, destruction occurred in
the 16th century at the hands of Ahmad ibn Ibrihim al-Ghazi, after which it was
rebuilt by the Emperor Gelawdewos, then further rebuilt and enlarged by
Fasilides during the 17th century (Wikipedia).
6. Cathedral of Trier
Cathedral of Trier is a church in Trier,
Rhineland-Palatinate, Germany. It is the oldest cathedral in the country. The
edifice is notable for its extremely long life span under multiple different
eras each contributing some elements to its design, including the center of the
main chapel being made of Roman brick laid under the direction of Saint Helen,
resulting in a cathedral added on to gradually rather than rebuilt in different
eras. Its dimensions, 112.5 by 41 m, make it the largest church structure in
Trier. Since 1986 it has been on the UNESCO list of World Heritage Sites (Wikipedia).
7. Church of Saint Simeon Stylites
The Church of Saint Simeon Stylites is a
well preserved church that dates back to the 5th century, located about 30 km
northwest of Aleppo, Syria. It is built on the site of the pillar of St. Simeon
Stylites, a famed hermit monk. It is popularly known as Qalat Seman the
‘Fortress of Simeon’ (Wikipedia).
8. Hagia Sophia
Hagia Sophia is a former Orthodox
patriarchal basilica, later a mosque, and now a museum in Istanbul, Turkey.
From the date of its dedication in 360 until 1453, it served as the cathedral
of Constantinople, except between 1204 and 1261, when it was converted to a
Roman Catholic cathedral under the Latin Patriarch of Constantinople of the
Western Crusader established Latin Empire. The building was a mosque from 29
May 1453 until 1934, when it was secularized. It was opened as a museum on 1
February 1935 (Wikipedia).
9. Saint Catherine’s Monastery, Mount
Sinai
Saint Catherine’s Monastery, Mount
Sinaiies on the Sinai Peninsula, at the mouth of a gorge at the foot of Mount
Sinai in Saint Katherine city in Egypt. The monastery is Orthodox and is a
UNESCO World Heritage Site. According to the UNESCO report (60100 ha / Ref:
954), this monastery is one of the oldest working Christian monasteries in the
world together with the Monastery of Saint Anthony, situated across the Red Sea
in the desert south of Cairo, also lays claim to that title (Wikipedia).
10. Church of the Nativity
The Church of the Nativity in Bethlehem is
one of the oldest continuously operating churches in the world. The structure
is built over the cave that tradition marks as the birthplace of Jesus of
Nazareth, and thus it is considered sacred by Christians. The site is also
revered by followers of Islam (Wikipedia).
Tags:Oldest Church, Oldest Churches of the
World, World Oldest Churches, World's Oldest Church
----------------------------
Veni Veni Emmanuel
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Schubert - Ave Maria (Opera)
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CANADA
Who Was Jesus?
Many Jews think of him as an ancient
Jewish teacher named Yeshua. Muslims look up to him as Isa, one of the five
major prophets, or messengers, of God. And Christians revere him as Jesus, the
Christ, the ultimate manifestation of God on Earth; for many the actual only
son of the Supreme Being. As Christmas approaches, The Vancouver Sun sought to
explore the various meanings that a noted Roman Catholic, Protestant, Muslim
and Jew see in Jesus of Nazareth, arguably the most famous figure in history,
undoubtedly in the West.
By The Vancouver Sun December 22,
2007
Many Jews think of him as an ancient
Jewish teacher named Yeshua.
Muslims look up to him as Isa, one of the
five major prophets, or messengers, of God.
And Christians revere him as Jesus, the
Christ, the ultimate manifestation of God on Earth; for many the actual only
son of the Supreme Being.
As Christmas approaches, The Vancouver Sun
sought to explore the various meanings that a noted Roman Catholic, Protestant,
Muslim and Jew see in Jesus of Nazareth, arguably the most famous figure in
history, undoubtedly in the West.
The four religious leaders and scholars
met this week at St. Andrew's-Wesley United Church. They gathered around a
table in a small salon in the grand, neo-Gothic, stained-glass-filled church at
Burrard and Nelson.
They began a tad nervously.
Interfaith dialogue doesn't happen often
in Vancouver and these accomplished specialists in their traditions were brave
enough to honestly confront differences over the meaning of Jesus' life and death
at a sensitive time of year: Christmas, when Christians celebrate Jesus' birth
and most others go shopping.
During their exchange it soon became clear
that Muslims hold Jesus, or Isa (his name in Arabic) in what many may consider
surprisingly high esteem.
Though global politics and war make it
seem Christianity and Islam are hopelessly in conflict, Muslims are captivated
by the life of Jesus -- and even place more emphasis on his mother, Mary, than
most Protestants.
University of B.C. Muslim academic Seemi
Ghazi graphically illustrated how Muslims embrace their own version of Mary's
virginal conception of Jesus and her birth labour -- and have a unique
understanding of the Christian crucifixion story.
While Jews definitely do not see Yeshua,
the original Aramaic name for Jesus, as their saviour, some see him as a Jewish
sage, or rabbi, whose followers mistakenly came to believe he was divine.
As Vancouver scholar and rabbi Robert Daum
made clear as he wished Christians a "very happy Christmas and a meaningful
one," many Jews try to respect Christian convictions.
The dialogue did not take long to
illustrate how questions about the meaning of the birth and death of Jesus
bring out deep contrasts within various streams of Christianity.
Roman Catholic Coadjutant Archbishop
Michael Miller of Vancouver and Protestant Gary Paterson, minister at St.
Andrew's-Wesley United, differed on whether to accept Jesus' virgin birth and
resurrection as literal facts or profound metaphors.
THE CONCEPTION
Miller started the discussion with an
impassioned explanation of the "truly spectacular" divine conception
and ensuing birth of Jesus at Christmas.
"The fact Jesus is God who has become
man is startling," said Miller, who worked in the highest echelons of the
Vatican before Pope Benedict XVI assigned him to the Vancouver archdiocese in
September.
The more than 700,000 Catholics who live
in B.C. are taught to take the virginal conception of Mary "at face value,
as literally true," affirmed the long-time educator who is serving as an
auxiliary Vancouver archbishop with Archbishop Raymond Roussin.
The Christmas birth story is about the
"incarnation" of God to poor parents in Jesus, Miller said.
"The first sound of the son of God on
Earth was the cry of a child [in Bethlehem]. The eternal Son of God who became
flesh is truly God and truly man. It is a mystery we cannot plumb."
However, the strong distinctions between
traditional Roman Catholic beliefs and progressive mainline Protestantism
immediately arose when Paterson followed up on the archbishop's remarks.
Paterson said it doesn't matter if the
virgin conception was literally true -- the ancient New Testament story still
serves as a beautiful metaphor, a powerful symbol, of Jesus' uniqueness.
The Christmas accounts of the birth of
Jesus point to "the close relationship between God and Jesus," said
Paterson, a veteran in the United Church of Canada, the country's largest
Protestant denomination with almost 400,000 adherents in B.C.
"Jesus was a teacher and mentor and
person of wisdom and we need to take that more seriously. He was also a
prophet. But he is more than that," said Paterson.
"When he is called the lamb of God,
the son of God, we need to take that metaphorically. Jesus is the lens through
which God is illuminated for Christians."
Then the group heard just how reverent
Muslims are toward Jesus, or Isa, from Ghazi, a Sunni Muslim with north Indian
roots who teaches Arabic and religious studies at UBC.
"Many well-read Christians and others
have no idea Jesus is even an important figure and prophet for Muslims,"
Ghazi said. "Jesus is one in a lineage of five prophets that began with
the first human being, Adam, and included Noah, Moses and Abraham."
Muslims do not believe Jesus, nor their religion's
founder, Mohammed, were divine.
But when Ghazi referred to Jesus by name,
she would add the honorific, "upon him be peace."
That is what Muslims also do when they
refer to Mohammed, whom they consider the final and greatest prophet.
Ghazi said Muslims, as inheritors of
Jewish and Christian tradition, believe Jesus was a human being who was fully
"attained," "realized," "whole" and
"perfect."
The Koran, the Muslim holy book, contains
more than a dozen references to Jesus.
The Koran recounts Jesus' teachings,
includes miracle stories of him "breathing life" into a clay bird,
claims Jesus was not crucified on a cross and promises that he will return to
Earth at the end of time.
As with traditional Christians, virtually
all of the more than 70,000 Muslims in B.C. and elsewhere would literally
believe in Mary's virgin conception, Ghazi said.
But the chapter in the Koran devoted to
Mary, Ghazi emphasized, has a dramatically different birth story of Jesus from
that of Christian tradition. The Koran has the angel Gabriel involved in the
conception of Jesus.
The holy book also explains in graphic
detail how Mary felt alone and terrified while in labour, said Ghazi.
However, Daum, who fills the Diamond chair
of Jewish law and ethics at UBC, said he felt like "an honoured
guest" at a dialogue over a figure who is, to put it bluntly, not
particularly meaningful to Jews.
Daum made it clear that Jesus is absent
from thousands of years of Jewish tradition and theology -- and that Jews
definitely do not believe he had a virgin conception or that he is their
long-awaited messiah.
The 12th-century Jewish philosopher
Maimonides was among those who said Jesus could not have been the Jewish
messiah as paradise has not arrived and the world remains full of suffering,
war and poverty.
However, Daum quoted the noted
20th-century Jewish teacher Martin Buber to emphasize how dialogue with
Christians and Muslims and others is "profound" and provides "an
opportunity to learn and grow."
Jews (of which there are roughly 25,000 in
B.C.) find fulfillment with God not through Jesus but through the Torah, or
Jewish scriptures, Daum said.
He cited prominent Jewish leaders in
affirming it is inappropriate for either Jews, Muslims or Christians "to
be pressed into confirming the truth" of the others' doctrines.
While there are only scattered,
contradictory references to Jesus in Jewish tradition, individual Jews have
developed their own thoughts about him, said Daum, who contributed a chapter to
a new book titled Jesus in Twentieth Century Literature, Art and Movies
(Continuum), edited by UBC's Paul Burns.
Buber, for instance, called Jesus "my
great brother," while admiring him as a teacher who had an authentic
relationship to God.
THE LITERAL TRUTH
After the religious leaders and scholars
made their introductions, the Roman Catholic archbishop affirmed he was
"very impressed" with the Muslim views of Jesus.
Miller was especially enthusiastic about
Ghazi's remarks that Muslims emphasize the centrality and literal truth of
Mary's virginal conception.
Miller also acknowledged he did not know
that Muslims believed Jesus would return to Earth at the "Eschaton,"
or final cosmic day of judgment.
Miller talked about the Vatican's
dedication to inter-religious dialogue in recent decades, saying the purpose of
sharing spiritual viewpoints with Jews, Muslims and Protestants is not as a
means of "backdoor conversion."
Still, Miller said it's important for
representatives of different religious traditions to "be honest and avoid
undue relativism" during serious theological conversations.
Though religious and secular people may
share many convictions about what matters in the world, Miller said it's often
necessary to be realistic about how "deep down we often don't believe the
same things."
As if to exemplify that, Paterson, as a
member of the Protestant stream of Christianity, said he frequently felt he
shared more common ground with Jews and Muslims than he did with traditional
Catholics.
Paterson explained how the Christmas
story, the birth of Jesus, is recounted in only two of four Christian gospels.
Suggesting Mary probably conceived Jesus
through her husband, Joseph, or another man, Paterson said it's valuable to
take an adult approach to Bible stories while still finding a way to feel
"passionate" about God and "the wonder and excitement" of
creation.
Inspired by American Bible scholar Marcus
Borg, Paterson encouraged appreciating the stories of Jesus' birth, life, death
and resurrection in a metaphorical and mystical way, similar to that of the
great English Romantic poet William Blake.
Daum did not disagree with Paterson's
approach. He feels some sadness that Jews and Christians have "fundamental
differences" over the role of Jesus.
Despite the extraordinarily different
status that Jews and Christians give to Jesus, however, Daum said there are
distinct similarities between the teachings of Jesus and other Jewish sages.
For instance, Daum said an early Jewish
teacher named Hillel the Elder said: "What is hateful to you, do not do to
anyone else."
This is remarkably similar to Jesus'
quote: "Do unto others as you would have them do unto you."
For her part, Ghazi seemed to illustrate
the richness that can flow from learning different traditions' perspectives
when she described the Koran's story of Mary's difficult labour with Jesus.
With Miller acknowledging Catholic
tradition teaches that Mary's labour was "painless," Ghazi contrasted
how the Koran describes a more full-blooded birth.
"The story is really about Mary's
suffering and solitude in her labour. At one point, Mary cries out and says, 'I
wish I were dead. I wish that I had been a thing forgotten.' She realizes in
labour there is trembling and terror and loss."
In the Koran, bewildered Mary is
ultimately supported and nurtured in the birth of baby Jesus by a palm tree,
which serves as a kind of companion and midwife.
"Muslim women around the world, from
South Asia to you-name-it, read this birth story when they are in labour
themselves," said Ghazi. "They find it very comforting."
THE ROAD TO SALVATION
As the Vancouver dialogue between the
Muslim, Catholic, Jew and Protestant went on, nervousness receded, openness
expanded and more laughter was shared.
The key theological sticking point for the
Muslim, Jew and liberal Protestant, however, came down to the traditional
Christian claim that Jesus, as the only begotten "incarnate" son of
God, provides the exclusive route to salvation.
Referring to Jesus as "Lord and
Saviour," the archbishop said the Christmas story is about how "the
all-powerful God became humbled like us" through the birth of divine
Jesus.
"Jesus is the one through whom I'll
be saved. It is an incredible story, almost unbelievable," Miller said.
For the Muslim and Jew and the United
Church minister, however, Jesus is not viewed as, literally, the only son of
the Supreme Being -- whose visitation to Earth and resurrection were necessary
for all to attain eternal life.
Instead, Paterson and Daum talked about
how Biblical literalism did not become common until the 16th-century Enlightenment,
when Christians and others felt they had to counter the mechanistic, scientific
world view by making factual claims about their faith's doctrines.
Paterson joined the Muslim and Jew in
saying he didn't accept the traditional Catholic concept of humanity's
"original sin," which had to be atoned by Jesus' sacrificial death.
Instead, Paterson said he seeks ongoing
"redemption," in a mystical sense, through developing a deeper
relationship with God.
Despite differences, everyone seemed to
appreciate the chance to frankly air their contrasting viewpoints about the
meaning of Jesus -- emphasizing how people can grow in their own faith through
inter-spiritual conversation.
Daum commented that it's
"illuminating and very stimulating" to take part in respectful
dialogue. As the great 20th-century Jewish teacher, Abraham Joshua Heschel
said:
"No religion is an island."
dtodd@png.canwest.com
To read Douglas Todd's blog, "The
Search," go to: http://www.canada.com/vancouversun/news/blogs/index.html
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http://www.canada.com/vancouversun/news/story.html?id=d256048a-cbef-4752-a7b2-58d7a68e836a
---------------
CATHOLIC ENCYCLOPEDIA: Early Historical
Documents on Jesus Christ
GET THE CATHOLIC ENCYCLOPEDIA AND MORE...
The historical documents referring to
Christ's life and work may be divided into three classes: pagan sources, Jewish
sources, and Christian sources. We shall study the three in succession.
Pagan sources
The non-Christian sources for the
historical truth of the Gospels are both few and polluted by hatred and
prejudice. A number of reasons have been advanced for this condition of the
pagan sources:
The field of the Gospel history was remote
Galilee;
the Jews were noted as a superstitious
race, if we believe Horace (Credat Judoeus Apella, I, Sat., v, 100);
the God of the Jews was unknown and
unintelligible to most pagans of that period;
the Jews in whose midst Christianity had
taken its origin were dispersed among, and hated by, all the pagan
nations;
the Christian religion itself was often
confounded with one of the many sects that had sprung up in Judaism, and which
could not excite the interest of the pagan spectator.
It is at least certain that neither Jews
nor Gentiles suspected in the least the paramount importance of the religion,
the rise of which they witnessed among them. These considerations will account
for the rarity and the asperity with which Christian events are mentioned by
pagan authors. But though Gentile writers do not give us any information about
Christ and the early stages of Christianity which we do not possess in the
Gospels, and though their statements are made with unconcealed hatred and
contempt, still they unwittingly prove the historical value of the facts
related by the Evangelists.
We need not delay over a writing entitled
the "Acts of Pilate", which must have existed in the second century
(Justin, "Apol"., I, 35), and must have been used in the pagan
schools to warn boys against the belief of Christians (Eusebius, Church History
I.9; Church History IX.5); nor need we inquire into the question whether there
existed any authentic census tables of Quirinius.
Tacitus
We possess at least the testimony of
Tacitus (A.D. 54-119) for the statements that the Founder of the Christian
religion, a deadly superstition in the eyes of the Romans, had been put to
death by the procurator Pontius Pilate under the reign of Tiberius; that His
religion, though suppressed for a time, broke forth again not only throughout
Judea where it had originated, but even in Rome, the conflux of all the streams
of wickedness and shamelessness; furthermore, that Nero had diverted from
himself the suspicion of the burning of Rome by charging the Christians with
the crime; that these latter were not guilty of arson, though they deserved
their fate on account of their universal misanthropy. Tacitus, moreover,
describes some of the horrible torments to which Nero subjected the Christians
(Ann., XV, xliv). The Roman writer confounds the Christians with the Jews,
considering them as a especially abject Jewish sect; how little he investigated
the historical truth of even the Jewish records may be inferred from the
credulity with which he accepted the absurd legends and calumnies about the
origin of he Hebrew people (Hist., V, iii, iv).
Suetonius
Another Roman writer who shows his
acquaintance with Christ and the Christians is Suetonius (A.D. 75-160). It has
been noted that Suetonius considered Christ (Chrestus) as a Roman insurgent who
stirred up seditions under the reign of Claudius (A.D. 41-54): "Judaeos,
impulsore Chresto, assidue tumultuantes (Claudius) Roma expulit" (Clau.,
xxv). In his life of Nero he regards that emperor as a public benefactor on
account of his severe treatment of the Christians: "Multa sub eo et
animadversa severe, et coercita, nec minus instituta . . . . afflicti
Christiani, genus hominum superstitious novae et maleficae" (Nero, xvi).
The Roman writer does not understand that the Jewish troubles arose from the
Jewish antagonism to the Messianic character of Jesus Christ and to the rights
of the Christian Church.
Pliny the Younger
Of greater importance is the letter of
Pliny the Younger to the Emperor Trajan (about A.D. 61-115), in which the
Governor of Bithynia consults his imperial majesty as to how to deal with the
Christians living within his jurisdiction. On the one hand, their lives were
confessedly innocent; no crime could be proved against them excepting their
Christian belief, which appeared to the Roman as an extravagant and perverse
superstition. On the other hand, the Christians could not be shaken in their
allegiance to Christ, Whom they celebrated as their God in their early morning
meetings (Ep., X, 97, 98). Christianity here appears no longer as a religion of
criminals, as it does in the texts of Tacitus and Suetonius; Pliny acknowledges
the high moral principles of the Christians, admires their constancy in the
Faith (pervicacia et inflexibilis obstinatio), which he appears to trace back
to their worship of Christ (carmenque Christo, quasi Deo, dicere).
Other pagan writers
The remaining pagan witnesses are of less
importance: In the second century Lucian sneered at Christ and the Christians,
as he scoffed at the pagan gods. He alludes to Christ's death on the Cross, to
His miracles, to the mutual love prevailing among the Christians
("Philopseudes", nn. 13, 16; "De Morte Pereg"). There are
also alleged allusions to Christ in Numenius (Origen, Against Celsus IV.51), to
His parables in Galerius, to the earthquake at the Crucifixion in Phlegon
(Origen, Against Celsus II.14). Before the end of the second century, the logos
alethes of Celsus, as quoted by Origen (Contra Celsus, passim), testifies that
at that time the facts related in the Gospels were generally accepted as
historically true. However scanty the pagan sources of the life of Christ may
be, they bear at least testimony to His existence, to His miracles, His
parables, His claim to Divine worship, His death on the Cross, and to the more
striking characteristics of His religion.
Jewish sources
Philo
Philo, who dies after A.D. 40, is mainly
important for the light he throws on certain modes of thought and phraseology
found again in some of the Apostles. Eusebius (Church History II.4) indeed
preserves a legend that Philo had met St. Peter in Rome during his mission to
the Emperor Caius; moreover, that in his work on the contemplative life he
describes the life of the Christian Church in Alexandria founded by St. Mark,
rather than that of the Essenes and Therapeutae. But it is hardly probable that
Philo had heard enough of Christ and His followers to give an historical
foundation to the foregoing legends.
Josephus
The earlist non-Christian writer who
refers Christ is the Jewish historian Flavius Josephus; born A.D. 37, he was a
contemporary of the Apostles, and died in Rome A.D. 94. Two passages in his
"Antiquities" which confirm two facts of the inspired Christian
records are not disputed. In the one he reports the murder of "John called
Baptist" by Herod (Ant., XVIII, v, 2), describing also John's character
and work; in the other (Ant., XX, ix, 1) he disapproves of the sentence
pronounced by the high priest Ananus against "James, brother of Jesus Who
was called Christ." It is antecedently probable that a writer so well
informed as Josephus, must have been well acquainted too with the doctrine and
the history of Jesus Christ. Seeing, also, that he records events of minor
importance in the history of the Jews, it would be surprising if he were to
keep silence about Jesus Christ. Consideration for the priests and Pharisees
did not prevent him from mentioning the judicial murders of John the Baptist
and the Apostle James; his endeavour to find the fulfilment of the Messianic
prophecies in Vespasian did not induce him to pass in silence over several
Jewish sects, though their tenets appear to be inconsistent with the Vespasian
claims. One naturally expects, therefore, a notice about Jesus Christ in
Josephus. Antiquities XVIII, iii, 3, seems to satisfy this expectation:
About this time appeared Jesus, a wise man
(if indeed it is right to call Him man; for He was a worker of astonishing
deeds, a teacher of such men as receive the truth with joy), and He drew to
Himself many Jews (many also of Greeks. This was the Christ.) And when Pilate,
at the denunciation of those that are foremost among us, had condemned Him to
the cross, those who had first loved Him did not abandon Him (for He appeared
to them alive again on the third day, the holy prophets having foretold this
and countless other marvels about Him.) The tribe of Christians named after Him
did not cease to this day.
A testimony so important as the foregoing
could not escape the work of the critics. Their conclusions may be reduced to
three headings: those who consider the passage wholly spurious; those who
consider it to be wholly authentic; and those who consider it to be a little of
each.
Those who regard the passage as
spurious
First, there are those who consider the
whole passage as spurious. The principal reasons for this view appear to be the
following:
Josephus could not represent Jesus Christ
as a simple moralist, and on the other hand he could not emphasize the
Messianic prophecies and expectations without offending the Roman
susceptibilities;
the above cited passage from Josephus is
said to be unknown to Origen and the earlier patristic writers;
its very place in the Josephan text is
uncertain, since Eusebius (Church History II.6) must have found it before the
notices concerning Pilate, while it now stands after them.
But the spuriousness of the disputed Josephan
passage does not imply the historian's ignorance of the facts connected with
Jesus Christ. Josephus's report of his own juvenile precocity before the Jewish
teachers (Vit., 2) reminds one of the story of Christ's stay in the Temple at
the age of twelve; the description of his shipwreck on his journey to Rome
(Vit., 3) recalls St. Paul's shipwreck as told in the Acts; finally his
arbitrary introduction of a deceit practised by the priests of Isis on a Roman
lady, after the chapter containing his supposed allusion to Jesus, shows a
disposition to explain away the virgin birth of Jesus and to prepare the
falsehoods embodied in the later Jewish writings.
Those who regard the passage as authentic,
with some spurious additions
A second class of critics do not regard
the whole of Josephus's testimony concerning Christ as spurious but they
maintain the interpolation of parts included above in parenthesis. The reasons
assigned for this opinion may be reduced to the following two:
Josephus must have mentioned Jesus, but he
cannot have recognized Him as the Christ; hence part of our present Josephan
text must be genuine, part must be interpolated.
Again, the same conclusion follows from
the fact that Origen knew a Josephan text about Jesus, but was not acquainted
with our present reading; for, according to the great Alexandrian doctor,
Josephus did not believe that Jesus was the Messias ("In Matth.",
xiii, 55; Against Celsus I.47).
Whatever force these two arguments have is
lost by the fact that Josephus did not write for the Jews but for the Romans;
consequently, when he says, "This was the Christ", he does not
necessarily imply that Jesus was the Christ considered by the Romans as the
founder of the Christian religion.
Those who consider it to be completely genuine
The third class of scholars believe that
the whole passage concerning Jesus, as it is found today in Josephus, is
genuine. The main arguments for the genuineness of the Josephan passage are the
following:
First, all codices or manuscripts of Josephus's
work contain the text in question; to maintain the spuriousness of the text, we
must suppose that all the copies of Josephus were in the hands of Christians,
and were changed in the same way.
Second, it is true that neither Tertullian
nor St. Justin makes use of Josephus's passage concerning Jesus; but this
silence is probably due to the contempt with which the contemporary Jews
regarded Josephus, and to the relatively little authority he had among the
Roman readers. Writers of the age of Tertullian and Justin could appeal to
living witnesses of the Apostolic tradition.
Third, Eusebius ("Hist. Eccl".,
I, xi; cf. "Dem. Ev.", III, v) Sozomen (Church History I.1), Niceph.
(Hist. Eccl., I, 39), Isidore of Pelusium (Ep. IV, 225), St. Jerome
(catal.script. eccles. xiii), Ambrose, Cassiodorus, etc., appeal to the
testimony of Josephus; there must have been no doubt as to its authenticity at
the time of these illustrious writers.
Fourth, the complete silence of Josephus
as to Jesus would have been a more eloquent testimony than we possess in his
present text; this latter contains no statement incompatible with its Josephan
authorship: the Roman reader needed the information that Jesus was the Christ,
or the founder of the Christian religion; the wonderful works of Jesus and His
Resurrection from the dead were so incessantly urged by the Christians that
without these attributes the Josephan Jesus would hardly have been acknowledged
as the founder of Christianity.
All this does not necessarily imply that
Josephus regarded Jesus as the Jewish Messias; but, even if he had been
convinced of His Messiahship, it does not follow that he would have become a
Christian. A number of possible subterfuges might have supplied the Jewish
historian with apparently sufficient reasons for not embracing
Christianity.
Other Jewish sources
The historical character of Jesus Christ
is also attested by the hostile Jewish literature of the subsequent centuries.
His birth is ascribed to an illicit ("Acta Pilati" in Thilo,
"Codex apocryph. N.T., I, 526; cf. Justin, "Apol.", I, 35), or
even an adulterous, union of His parents (Origen, Against Celsus I.28 and
I.32). The father's name is Panthera, a common soldier (Gemara
"Sanhedrin", viii; "Schabbath", xii, cf. Eisenmenger,
"Entdecktes Judenthum", I, 109; Schottgen, "Horae
Hebraicae", II, 696; Buxtorf, "Lex. Chald.", Basle, 1639, 1459,
Huldreich, "Sepher toledhoth yeshua hannaceri", Leyden, 1705). The
last work in its final edition did not appear before the thirteenth century, so
that it could give the Panthera myth in its most advanced form. Rosch is of
opinion that the myth did not begin before the end of the first century.
The later Jewish writings show traces of
acquaintance with the murder of the Holy Innocents (Wagenseil, "Confut.
Libr. Toldoth", 15; Eisenmenger op. cit., I, 116; Schottgen, op. cit., II,
667), with the flight into Egypt (cf. Josephus, "Ant." XIII, xiii),
with the stay of Jesus in the Temple at the age of twelve (Schottgen, op. cit.,
II, 696), with the call of the disciples ("Sanhedrin", 43a;
Wagenseil, op. cit., 17; Schottgen, loc. cit., 713), with His miracles (Origen,
Against Celsus II.48; Wagenseil, op. cit., 150; Gemara "Sanhedrin"
fol. 17); "Schabbath", fol. 104b; Wagenseil, op. cit., 6, 7, 17),
with His claim to be God (Origen, Against Celsus I.28; cf. Eisenmenger, op.
cit., I, 152; Schottgen, loc. cit., 699) with His betrayal by Judas and His
death (Origen, "Contra cels.", II, 9, 45, 68, 70; Buxtorf, op. cit.,
1458; Lightfoot, "Hor. Heb.", 458, 490, 498; Eisenmenger, loc. cit.,
185; Schottgen, loc. cit., 699 700; cf. "Sanhedrin", vi, vii). Celsus
(Origen, Against Celsus II.55) tries to throw doubt on the Resurrection, while
Toldoth (cf. Wagenseil, 19) repeats the Jewish fiction that the body of Jesus
had been stolen from the sepulchre.
Christian sources
Among the Christian sources of the life of
Jesus we need hardly mention the so called Agrapha and Apocrypha. For whether
the Agrapha contain Logia of Jesus, or refer to incidents in His life, they are
either highly uncertain or present only variations of the Gospel story. The
chief value of the Apocrypha consists in their showing the infinite superiority
of the Inspired Writings by contrasting the coarse and erroneous productions of
the human mind with the simple and sublime truths written under the inspiration
of the Holy Ghost.
Among the Sacred Books of the New
Testament, it is especially the four Gospels and the four great Epistles of St.
Paul that are of the highest importance for the construction of the life of
Jesus.
The four great Pauline Epistles (Romans,
Galatians, and First and Second Corinthinas) can hardly be overestimated by the
student of Christ's life; they have at times been called the "fifth
gospel"; their authenticity has never been assailed by serious critics;
their testimony is also earlier than that of the Gospels, at least most of the
Gospels; it is the more valuable because it is incidental and undesigned; it is
the testimony of a highly intellectual and cultured writer, who had been the
greatest enemy of Jesus, who writes within twenty-five years of the events
which he relates. At the same time, these four great Epistles bear witness to
all the most important facts in the life of Christ: His Davidic descent, His
poverty, His Messiahship, His moral teaching, His preaching of the kingdom of
God, His calling of the apostles, His miraculous power, His claims to be God,
His betrayal, His institution of the Holy Eucharist, His passion, crucifixion,
burial, resurrection, His repeated appearances (Romans 1:3-4; 5:11; 8:2-3;
8:32; 9:5; 15:8; Galatians 2:17; 3:13; 4:4; 5:21; 1 Corinthians 6:9; 13:4;
etc.). However important the four great Epistles may be, the gospels are still
more so. Not that any one of them offers a complete biography of Jesus, but
they account for the origin of Christianity by the life of its Founder.
Questions like the authenticity of the Gospels, the relation between the
Synoptic Gospels, and the Fourth, the Synoptic problem, must be studied in the
articles referring to these respective subjects.
About this page
APA citation. Maas, A. (1910). Early
Historical Documents on Jesus Christ. In The Catholic Encyclopedia. New York:
Robert Appleton Company. Retrieved December 16, 2013 from New Advent:
http://www.newadvent.org/cathen/08375a.htm
MLA citation. Maas, Anthony. "Early
Historical Documents on Jesus Christ." The Catholic Encyclopedia. Vol. 8.
New York: Robert Appleton Company, 1910. 16 Dec. 2013 <http://www.newadvent.org/cathen/08375a.htm>.
Transcription. This article was
transcribed for New Advent by Joseph P. Thomas. In Memory of Archbishop Mathew
Kavukatt.
Ecclesiastical approbation. Nihil Obstat.
October 1, 1910. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal
Farley, Archbishop of New York.
Contact information. The editor of New
Advent is Kevin Knight. My email address is feedback732 at newadvent.org. (To
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From the series: An Exposition of the
Gospel of Matthew PREVIOUS PAGE | NEXT PAGE
The Birth Of Jesus (Matthew 1:18-25)
The Book of Matthew begins with a
genealogy tracing the line from Abraham (to whom the promises were made),
through David (who became the first king in the line of the covenant promises),
to Jesus Christ. This genealogy shows that the family of Joseph was in the line
of the kings--that Jesus was the “son” of David. Accordingly, Matthew will
present Jesus as the promised King--the Messiah. But we will begin our study
with the first narrative paragraph.
Note of clarification: The word christos
is the Greek translation of the Hebrew word mashiah (pronounced mah-she-ack),
which means “anointed one.” It is a description of a king. ”Christ,” then, is a
title indicating that Jesus is the anointed king, the promised Messiah.
The Reading
18This is how the birth of Jesus Christ
came about: His mother Mary was pledged to be married to Joseph, but before
they came together, she was found to be with child through the Holy Spirit.
19Because Joseph her husband was a righteous man and did not want to expose her
to public disgrace, he had in mind to divorce her quietly.
20But after he had considered this, an
angel of the Lord appeared to him in a dream and said, “Joseph son of David, do
not be afraid to take Mary home as your wife, because what is conceived in her
is from the Holy Spirit. 21She will give birth to a son, and you are to give
him the name Jesus, because he will save his people from their sins.”
22All this took place to fulfill what the
Lord had said through the prophet: 23”The virgin will be with child and will
give birth to a son, and they will call him Immanuel”-- which means, “God with
us.”
24When Joseph awoke, he did what the angel
of the Lord had commanded him and took Mary home as his wife. 25But he had no
union with her until she gave birth to a son. And he gave him the name Jesus.
Initial Observations on the Reading
It is helpful to read through the passage
several times and make a number of observations about the text. Most of the
observations will raise questions that you will try to answer (Bible study
involves learning what kind of things to look for, what kind of questions to
ask). But spend as much time as you can observing what the text is saying, how
it says it, what it is not saying, what it is emphasizing, and the like.
For example, the passage says nothing
about the difficulty of the situation for Mary and Joseph and their family,
which must have been considerable. But that difficulty may be the reason that
an angelic revelation was required. Whenever something like this occurs,
something so removed from human experience, there is usually some revelation
from God that will set their hearts at ease and encourage their faith response.
And besides this, Mary herself had received an angelic visit (Luke 1:26-38)
with the same message, and that revelation was confirmed for her by the
response of her cousin Elizabeth (Luke 1:39-45). When you gather together the
accounts of the announcement of this supernatural birth, it is easier to
understand the straightforward compliance of Joseph and Mary.
Now then, we need to look at how the
narrative is constructed. The passage has a little introduction telling us that
this is how the birth came about. If you read through the passage again and
make a note (mental, if not literal) of the story line, you will see how our
study will proceed. The main clauses tell that Mary was pledged to be married,
she was found to be pregnant, and Joseph was planning to divorce her, albeit in
a kind way. But a revelation from God explained her condition, and so he
completed the marriage agreement, but did not have sex with her until after the
birth of Jesus. This is a short passage, and so the story line is easy to identify.
Two things in the narrative give it all
the meaning that it needs. The first is the quotation of what the angel said.
Without that nothing in the story could be understood. And so a lot of
attention will be focused on the revelation about the birth of Jesus. The
second thing that is added to the story that is essential to the interpretation
is the editorial explanation that Matthew makes in verses 22 and 23, telling us
how this was all a fulfillment of the prophecy of Isaiah. No doubt Mary (and
Joseph) understood this connection in due course, but perhaps not at the time
of the event. The explanation is put in for the readers of the account that
this supernatural birth is a fulfillment of a prophecy from God. This too will
have to be studied.
So then, identifying the quotations and
the comments in the narrative that explain the story line will direct us to
what is most important in understanding the story. We still have to make sure
we understand the story line, but these things will lead us to the full meaning
of the event.
The Subject Matter of the Story
This account, as its heading says, is
about the birth of Jesus the Christ. If we had to identify a principle actor in
the narrative, it would have to be the Lord, moving behind the scenes to bring
about the birth of Christ. Mary is found to be with child (the verb is passive,
and so the story is not emphasizing anything she did). Joseph is about to act,
but is prevented from doing so by the Lord through a dream. His actions are in
response to the revelation from God. But it is God who is at work in the
narrative: God the Holy Spirit brings about the conception in Mary, the angel
from God reveals the mystery to Joseph and gives him the instructions, and all
of this is a fulfillment of what God had prophesied hundreds of years earlier.
With the emphasis being on the work of God
like this, the birth can only be seen as supernatural. This is the tone that
Matthew wants to set at the outset of his gospel--there is nothing purely human
about this Jesus. The birth was of God, explained by God, in fulfillment of a
prophecy by God. God planned it, God carried it out, and God made sure the main
participants understood it (as much as they were capable of understanding). The
whole thing was supernatural.
Identifying the subject matter and the
main “character” in the story helps us stay close to the point of the story, or
at least to do justice to the tone of it.
Cultural Aspects of the Story
It will be helpful to deal with the
cultural aspect of marriage at this point since it comes up so quickly in the
story line. Joseph and Mary were engaged to be married, betrothed as some
versions translate it. In that culture the betrothal was tantamount to being
married, except that they waited for a period of about a year before they
actually consummated the marriage. This was to show that the couple remained
pure until they were united. If there was a violation in that period--as this
appeared at first to be--then it would take a divorce to end the
engagement-marriage. For more on the subject of marriage and betrothal you can
read relevant discussions in the Bible dictionaries. A good general work to
look for (it may be temporarily out of print) is the work by Roland de Vaux,
Ancient Israel (published in paper back in two volumes by McGraw-Hill; one
volume on religious institutions and one on social institutions--like
marriage).
Another subject you may wish to think
about, if you have time, is the importance of dreams in the Bible as a means of
divine revelation. Here too you can start with Bible dictionary discussions.
Dreams given to Israel in the Bible usually have verbal revelation at the
center; dreams that concern the nations often are symbolic and require an
interpreter, usually a Hebrew (like Joseph or Daniel). The dreams at the birth
of Jesus are clearly revelation. In other words, these dreams are not ordinary
dreams capable of various interpretations. They bring a clear word from God.
And the people knew about such things because the Old Testament had a good
number of them in the revelation of God’s program.
The Meaning of the Names
There are not a lot of words in this
passage that need defining. But at the heart of the revelation is the giving of
the name “Jesus.” Here too you could get help from a good Bible dictionary. But
to cut the process short I will summarize what you would find. This is a good
Hebrew name very similar to the Old Testament name “Joshua.” The Hebrews loved
to give names with meaning; and the meaning usually involved some word play on
the name. The word play with this name is on the verb “to save.” That verb in
Hebrew is yasha’. Names like Hosea, Isaiah, and Joshua, to name but a few, are
all based on this verb. The name “Jesus,” like the name “Joshua,” would mean
“the Lord saves,” or shortened would mean “he saves.” This is why the
significance of the name is then explained, “For he shall save his people from
their sins.”
This latter clarification was necessary
because in the Old Testament the verb “to save” is most often used for physical
deliverance--saved from enemies, from disease, from oppression, from death. It
is also used in the sense of salvation from sin, but folks would probably think
of other types of salvation first. In fact, the followers of Jesus often
thought more in the sense of a national deliverance from Rome than in a
spiritual salvation from sin. The word from God makes it clear from the outset
that the salvation Jesus will bring will be a salvation from sin. Once sin is
dealt with, then the results of the sin can be taken care of as well (and there
will be deliverance from the problems that sin has caused).
The Angelic Revelation
Since we are considering the giving of the
name, we might as well deal with the whole revelation through the angel at this
point as well. The core of the revelation is that “what is conceived in her is
from the Holy Spirit.” This is completely supernatural, of course, and beyond
any human comprehension. The point is simply made that Jesus was born of Mary
and without a human father.
The genealogy in the chapter prepared us
for this: verse 16 said, “and Jacob the father of Joseph, the husband of Mary,
of whom was born Jesus, who is called Christ.” It does not list Jesus as a son
of Joseph. He was born of Mary. We will come back to this when we discuss
doctrinal meanings based on the text. But at this point we should simply recall
how Jesus so often said things like “I am from above, you are from below,” or
that “God sent His Son into the world.” There was a birth in Bethlehem to be
sure. Jesus, the human, was born of Mary; the child was conceived
supernaturally in her womb by the Holy Spirit. But the Son, the divine Son, was
sent into the world from heaven by the Father. And the person of Jesus Christ
has these two natures, the earthly human and the eternal divine, supernaturally
united in Him.
The point of the supernatural birth, the
revelation about it, and the giving of the name, follows a long tradition of
such things in the Old Testament. It all underscored that this one would be a
child of destiny, a Godsend as it were. But all of those provisions of children
of destiny were mere shadows in comparison to this one, the coming of the Son
of God into the world. The body of Jesus was specially prepared by God the
Spirit for the Son who came into the world.
The Fulfillment of the Prophecy
Now we need to study the other clarifying
section of the passage, the note that this was a fulfillment of the prophecy by
Isaiah. This will be a little more involved because most Christians are not
that well-versed in Isaiah, and may find it a little complicated to sort
through. Any time there is a mention of a prophecy that was fulfilled you have
to go back and read it in the Old Testament within its context in order to
understand the prophecy, and then see how it was fulfilled in the New
Testament.
Here is where a good commentary on the
Bible would save you some time; you could read the chapter in Isaiah and then
the chapter’s commentary to give you an idea of what is going on. But I shall
cut the process short here by summarizing what it going on in Isaiah 7 and how
it points to this amazing birth. But you should read the chapter in Isaiah.
The setting. The setting for the chapter
was an impending invasion about 734 B.C., just a few years before the northern
kingdom of Israel was destroyed (722). The threat was from an alliance being
made between the king of Damascus (Rezin) and the king of Israel (Pekah)
against the king of Judah in Jerusalem (Ahaz). To put it in understandable
terms, it would be like modern Syria joining with the people of the West Bank
(which is the heart of Samaria/Israel) against Jerusalem--except that in those
days the people in Samaria/Israel were Israelites. The troubling alliance
sought to remove the king in Jerusalem and replace him with a puppet king, the
son of Tabeel.
The prophet was called to go and meet the
king as he checked the water supply for the siege. The word from God was that
there was no reason to fear these two northern kings--they were smoldering
brands or stubs of wood. The invasion was not going to happen. The word of the
Lord was that in a few years the whole northern territory would be destroyed
and taken into captivity and Judah would survive.
But the message to the king demanded faith
if he was to have a part in the future program of God: “If you do not believe,
you will not be confirmed” (v. 9). In modern expression we would say that
Isaiah told the king that God had a future planned for the kingdom of Judah,
but he was not a part of it. Isaiah knew that this king was not going to trust
the Lord.
In fact, the prophet offered a sign to the
king. To guarantee the reliability of the word from the prophet, the king could
have asked for any sign, no matter how strange or how supernatural. But this
put him in a dilemma. You see, he was not a believer, not by any means (read 2
Chronicles 28). So he did not want to submit to the prophet’s advice or call
for faith; but he did not want to appear as an unbeliever before the people. So
he pretended piety and refused to ask for a sign, saying he did not want to test
the Lord.
This angered the prophet (and the Lord)
and so a sign was given to the House of David (in general, not to this king)
anyway. The sign was that there would be a birth that would guarantee the
future of the dynasty. War was coming; extinction was possible; but God was
guaranteeing a future for the royal Davidic family by an unexpected birth: a
virgin would conceive and have a son. The Davidic Covenant would remain in
place--but Ahaz would have no share in the future.
The prophecy. Biblical scholars have
different interpretations on how this prophecy worked, and you can spend a lot
of time sorting them out if you like. Some argue that because this is such a
special prophecy it has only one fulfillment, the birth of Jesus. But a careful
reading of the passage indicates that some partial fulfillment or application
of the words was expected in their lifetime, for things would be happening
before the child reached a certain age. It seems more likely that there was a
birth in the days of Isaiah, not an actual virgin birth, but an unexpected
birth of a young prince to a woman in the royal family, a woman who was a
virgin at the time. The unexpected birth would be seen as a Godsend because it
was a sign that the royal family would continue. It would tell them that God
was with them.
The Hebrew word translated “virgin”
essentially means a young woman who is mature enough, or ripe enough, for
marriage. But this context would require the connotation of “virgin” since this
was a birth of a prince in the royal family, but more importantly it was a sign
from God.
Some scholars have suggested it looks to
the birth of the good king Hezekiah. Others suggest it is a prophecy of
Isaiah’s own son recorded in similar terms in Isaiah 8. But the text does not
say; it is simply the oracle given in anticipation of the birth.
We do know that the prophecy has its
fullest meaning, and its divinely intended fulfillment therefore, in the birth
of Jesus. The Davidic royal family was almost non-existent (Herod was not even
a Jew); Rome was completely dominating the political scene. And in the middle
of all this a sign was given, which was a fulfillment of the ancient sign of
Isaiah: there would be an actual virgin birth in the lineage of David. Any
partial fulfillment in Old Testament times would merely have been a
foreshadowing of the true fulfillment in Jesus. We shall see this pattern of
the way prophecy works again and again.
Please note: the doctrine of the virgin
birth does not depend on the etymology of the Hebrew word for “virgin” or
“young woman.” The doctrine is clearly taught in the Gospel accounts. But the
word for “virgin” has its very specific nuance in reference to the birth of
Jesus.
The context in Isaiah. Now, one further
thing is necessary for understanding the announcement of this prophecy--its
context. Isaiah 7--11 is called the Book of Immanuel. Let me walk you through
it so you can see the significance of the section from which this prophecy
comes. In chapter 7 the sign of an extraordinary birth is announced, ultimately
a virgin birth, and the one born will be known as Immanuel, God with us. In
other words, the birth would be evidence of God’s presence with his people. In
the Old Testament, that presence could be felt in a number of ways. But in the
New Testament, in the incarnation, Jesus was fully “God with us.” The sign was
that the Davidic family would continue, and would have a future; but sharing in
that future required faith.
Then in chapter 8 Isaiah the prophet lets
people know that Immanuel, this king, will be either a stumbling stone or a
foundation stone, depending on whether they believe in him and make him their
sanctuary or not. If they do not, if they continue to go after spiritists and
necromancers and the like, they will find no answer. Why should they seek the
answer among the dead? They should seek the living God. (The angels in the
garden tomb used this line: Why do you seek the living among the dead?).
Then in chapter 9 Isaiah identifies this
wonder king, Immanuel, and gives him throne names: Wonderful Counselor, Mighty
God, Everlasting Father, and Prince of Peace. He will reign with peace and
righteousness. Amazingly Isaiah says that a child will be born, a son will be
given. The fulfillment in Christ shows how precise this distinction would be.
And then according to Isaiah 11, Isaiah
says that this king will be empowered by the Holy Spirit to bring about
universal changes in all creation.
So the announcement of the supernatural
birth of Messiah is in a context filled with descriptions of this coming king.
He is, to say the least, much more than a mortal king. He is supernatural in
every sense of the word. And from that context the New Testament writers knew
that this Jesus, born of the virgin Mary, was the fulfillment of the prophecy
given some 700 years earlier. They may not have always understood it, but they
soon came to realize that Jesus was indeed God with them, in the flesh
(incarnation). When Matthew explains that the verse in Isaiah 7 finds its
fulfillment in the birth of Jesus, he is also saying that everything in Isaiah
7--11 that describes the one born of the virgin applies also to Christ.
New Testament Correlations
The better you come to know the New
Testament the easier it will be for you to make the connections to related
passages. At this point you can use dictionaries and concordances. Once you
know how to describe what the passage is about--the incarnation, the
supernatural birth of Jesus, the virgin birth--then you can look these up in
Bible dictionaries and they will include references in the Bible in their
discussions. Or, a commentary you might be using should have some cross
references as well.
Gospels. It will be easy to look at the
other Gospels to see what they say about the birth of Jesus. I have already
mentioned the account in Luke 1. There the annunciation to Mary described Jesus
as “the Son of the Most High” and “the Son of God.” And it declared that he
would reign forever. Obviously the passage is not talking about just another
king. This one is special. This one is divine.
But John offers some more clarification.
He describes Jesus as the “Word,” the complete revelation of the Godhead. This
Word, Jesus, is the creator of all things (1:3). And this Word became flesh and
dwelt (tabernacled) among us (1:14). And John said that they beheld his glory,
the glory of the only begotten Son. His description of Jesus as the
“only-begotten” is crucial (I think the NIV has made the translation very
weak). The verb “beget” (unlike verbs such as create or make) can only mean
that the one begotten shares the nature of the father. If Jesus shares the
nature of God the Father, it means that Jesus is divine and therefore eternal.
There never was a time that he did not exist. Therefore the word “begotten”
must not be understood to mean that he had a beginning, but that his nature is
divine. And John does not mean “divine in any watered down sense of “godlike”;
rather, he means that in this aspect Jesus is truly unique. So he adds the word
“mono-” to the front of the Greek word “begotten”-- “the only begotten Son.”
There is only one in the human race that is truly divine. The historic creed of
the church got it right when it wrote that Jesus was “begotten, not made.”
Jesus is God manifested in human flesh.
There are two supernatural signs that speak
of Jesus’ nature. The first is the supernatural birth that shows he was not
born as we are. The other is the resurrection, that shows that he is not
limited to this world’s experiences as we are. He is above it all. Both of
these signs attest to the fact that He is the Son of God.
Epistles. There are many passages in the
apostles’ writings that address the birth and what it signified. Two stand out
above the rest. The first is Galatians 4:4, which says “In the fullness of
time, God sent forth his Son, born of a woman, born under the law, to redeem
those under the law, that we might receive the full rights of sons.” It was on
time because God prophesied it; it was a birth through a woman, without a human
father, and it was for the purpose of redemption. If Jesus had had a normal
birth with a human father, he would have been totally human and a sinner like
us. Redemption required the work of someone different, someone above it all,
from on high, sinless and supernatural. Without this description of Christ our
salvation would be without any foundation.
Philippians 2:6-11 should also be read.
This tells how He did not cling to his lofty position and power in heaven, but
laid aside his privilege of divinity and took on the form of a servant, born in
human likeness. He humbled himself, even to the death of the cross. Therefore,
God the Father has highly exalted him in glory, and someday everyone will exalt
and praise him. Someday everyone will acknowledge that Jesus Christ was not
simply a good man from Nazareth, not simply a teacher or a prophet, but God in
mortal flesh.
Applications and Conclusions
The passage is clearly written to inform
the readers, us, that Jesus Christ came into this world supernaturally. The
child Jesus was conceived by the Spirit of God in the womb of Mary. We do not
know how that was done. But we do know from the rest of Scripture that this was
only the human part formed in the womb--the divine Son was sent into the world.
The natural response to this is that it is
incredible, incomprehensible, impossible, amazing. Of course, once one actually
believes in God, nothing is impossible for God. But unbelief has trouble
accepting something like this. So we are not surprised to see skeptics trying
to explain it away. In fact, there is some evidence that even in the time of
Jesus people considered his birth “troubled”: John 8:41 records the enemies of
Jesus saying, “We are not born of fornication,” possibly hinting at some
question about his birth. But Jesus’ response to them was that He was from above,
and they were from below, from their father the devil.
So the first response we are to have to
the passage is to consider what it is asking us to believe. The Old Testament
prophecy, the angelic revelations, the account of the event, and the other witnesses
and explanations of it, all declare that the birth of Jesus was completely
supernatural, because He is not a mere mortal. While some might balk at this at
first, as the chapters unfold in the Book of Matthew it will become clear that
no one could do these things if merely mortal. So if at the outset this is hard
to grasp, continue through the book and see how the works of Christ attest to
His nature. After all, it took the disciples a long time to come to grips with
this.
The natural corollary to this response is
then to consider what we should do in response to the revelation of the
passage. Other passages in Matthew will spell out the application--give to the
poor, give thanks to God, pray, or a number of things like that. This one does
not so specify. But the natural response would be one of adoration and worship.
If this child born of Mary is indeed who Scripture says He is, then He deserves
our devotion. And it begins with our faith response to Him as the Messiah sent
from Heaven.
This has been the theme captured by so
many of the writers of carols celebrating the birth of Jesus. Consider this
most popular one:
O little town of Bethlehem, how still we
see thee lie;
Above thy deep and dreamless sleep the
silent stars go by;
Yet in thy dark street shineth the
everlasting Light;
The hopes and fears of all the years are
met in thee to-night.
For Christ is born of Mary; and gathered
all above
while mortals sleep the angels keep their
watch of wondering love;
O morning stars! Together proclaim the
holy birth,
And praises sing to God the King and peace
to men on earth.
How silently, how silently the wondrous
gift is given!
So God imparts to human hearts the
blessings of His heaven;
No ear may hear His coming ; but in this
world of sin
where meek souls will receive Him still,
the dear Christ enters in.
O holy child of Bethlehem, descend to us
we pray;
Cast out our sin, and enter in--be born in
us today!
We hear the Christmas angels the great
glad tidings tell--
Oh come to us, abide with us, Our Lord
Immanuel.
So Matthew sounds the note from the very
beginning. God has visited this planet in order to redeem people from their
sins. It all began with the extraordinary birth through a virgin, Mary, which
had been foretold centuries earlier. Everything about this incarnation was to
be supernatural, or it would not work. And so from the outset we are confronted
with the divine nature of Jesus the Messiah, and with the purpose of his coming
into the world.
As Isaiah said, this would all be a
stumbling block to some, but a foundation stone to those who believe. Whether
people believe this first sign or not, the point is clear as to what the Word
of God is clearly saying about Jesus. Matthew will now build on this introduction
through the chapters.
Now if you were organizing this little
section for a Bible study, it can be outlined rather neatly. The first few
verses would cover the situation, the unexpected pregnancy and Joseph’s
response to it (vv. 18,19). Then, the next few verses explain the pregnancy
(vv. 20-23): the child was conceived by the Holy Spirit and would be the Savior
of the world, and this child would be Immanuel, the wonder king prophesied by
Isaiah. The final section would then report the obedience of Joseph in marrying
Mary and naming the child “Jesus.”
In addition to the main idea of the
revelation about Jesus Christ, the passage also illustrates a practical
principle for God’s people that would be applicable in many other situations.
The works of God are always supernatural, and so the revelation about His works
must be studied in order to discern what the divine plan is and how it should
be embraced by faith. Those who believe in the Lord will receive His Word and
obey it.
https://bible.org/seriespage/birth-jesus-matthew-118-25
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Gene Autry
Here Comes Santa Claus [Lyrics]
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Burl Ives - A Holly Jolly Christmas (MCA
Records 1965)
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Rare 1946 Como: O Little Town Of Bethlehem
- Perry Como
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The Purpose (Get Up Weary Soldier)
---------------------
Bing Crosby - White Christmas (1942)
Original Version
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TWAS WINS 7th. BOOK AWARD ON NOVEMBER 13TH. 2013 - GOLD at the Mom's Choice Award - an international award presented for quality materials created for children and families. The other awards include four Benjamin Franklin Book Awards, a Moonbeam Children's Book Gold Award and a gold at the Global International Ebook Awards - up up and away.
 
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Twas The Night Before Christmas wins four Benjamin Franklin Awards on May 29th, 2013 in New York, Gold Medal for best cover for a children's title, silver for best interior, and silver for best overall picture book and a silver as an ebook. Awards sponsored by the IBPA Independent Book Publishers of America.
Wins gold for Mom's Choice Awards, a gold for the Moonbeam Chidren's Book Awards and a first place at the Global International eBook Awards.
The most popular poem, written by Clement C. Moore, is also known asA Visit From St. Nicholas and The Night Before Christmas. It was written in 1822 in New York City and first appeared in print on Christmas Eve one year later.
Charles Dickens brings out a Christmas Carol several decades later in 1843. Twas is the considered to be the most famous poem in the English language and A Christmas Carol to be the most famous novel. 
The Night Before Christmas
---By Clement C. Moore Chinese edition now available.
圣诞前夕
---克莱蒙特・莫尔 1. 圣诞前夕真美妙 屋子里边静悄悄 万物无声又无息 老鼠也都学乖了。 2. 壁炉上边烟囱旁 圣诞袜子挂成行 细心排列齐整整 圣诞老人要来访。 3. 小朋友们睡得香 抱着被子暖洋洋 梦见糖梅仙子到 跳舞跳得真欢畅。  |
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Children's Bookwatch: November 2012
James A. Cox, Editor-in-Chief Diane C. Donovan, Editor Midwest Book Review
The Christmas Shelf- Twas the Night Before Christmas
Twas the Night Before Christmas is a children's picture book adaptation of the classic Christmas poem, with one important distinction - the poem has been edited to remove any references to Santa smoking tobacco. In today's advertising-saturated nation, it's more important than ever to realize how bombarded children are with images of cigarettes, pipes, and smoking; Twas the Night Before Christmas allows parents to share a timeless classic without adding to the inundation. The vibrantly colorful, friendly illustrations bring to life this wonderful read-aloud holiday storybook.
You have complete permission to utilize the review in any manner. |
Heaven was needing a hero (Hommage
Canadien 2012 Canadian Tribute)-Jo Dee Messina
http://www.youtube.com/watch?v=RAQzp3mOBgw
Un montage de photos en hommage à nos
Soldats Canadiens décédé en service pour défendre notre pays et notre liberté.
A photos montage tribute to our Canadian
Fallen Soldiers who died while serving our country and protect our freedom.
Merci à vous.
Thanks to you.
-----------
UK: 'We Will Remember Them'. A
Tribute For Fallen Troops. CD / DVD Out Now (our Michael Bolton... and
treasures supporting UK)
http://www.youtube.com/watch?v=5ektQbe-dOU
----------------
Christkindel and Reveillon Christmas Eve
for French Canadians and Acadians, was the highlight of the holidays, when
preparations were made for the Reveillon, the tree trimmed and the Creche, or
Nativity scene carefully placed underneath. The entire family would attend
midnight mass and come home to a feast of la tourtiere (meat pie) and Yule log;
a chocolate cake in the shape of a log to symbolize the birch log burned in the
fireplace on Reveillon. I gew up with a similar tradition, though after mass we
had pea soup; the best ever made; which was my father's specialty. The tree
would not be trimmed until the younger children went bed, and it would be part
of our surprise on Christmas morning. In my own home today, I always have my
dinner on Christmas Eve, so that the following day I can enjoy with my family,
and not have to spend it in the kitchen.
----------------------
The reading of this Christmas story is a
Christmas eve tradition.
A Visit from St Nicholas.
by Clement C. Moore.
'Twas the night before Christmas, when all
through the house
Not a creature was stirring, not even a
mouse;
The stockings were hung by the chimney
with care,
In hopes that St Nicholas soon would be
there;
The children were nestled all snug in
their beds,
While visions of sugar-plums danced in
their heads;
And mamma in her ‘kerchief, and I in my
cap,
Had just settled our brains for a long
winter’s nap,
When out on the lawn there arose such a
clatter,
I sprang from the bed to see what was the
matter.
Away to the window I flew like a flash,
Tore open the shutters and threw up the
sash.
The moon on the breast of the new-fallen
snow
Gave the lustre of mid-day to objects
below,
When, what to my wondering eyes should
appear,
But a miniature sleigh, and eight tinny
reindeer,
With a little old driver, so lively and
quick,
I knew in a moment it must be St Nick.
More rapid than eagles his coursers they
came,
And he whistled, and shouted, and called
them by name;
‘Now Dasher! now, Dancer! now, Prancer and
Vixen!
On, Comet! On, Cupid! on, on Donner and
Blitzen!
To the top of the porch! to the top of the
wall!
Now dash away! dash away! dash away all!’
As dry leaves that before the wild
hurricane fly,
When they meet with an obstacle, mount to
the sky;
So up to the house-top the coursers they
flew,
With the sleigh full of Toys, and St
Nicholas too.
And then, in a twinkling, I heard on the
roof
The prancing and pawing of each little
hoof.
As I drew in my head, and was turning
around,
Down the chimney St Nicholas came with a
bound,
He was dressed all in fur, from his head
to his foot,
and his clothes were all tarnished with
ashes and soot.
A bundle of Toys he had flung on his back,
And he looked like a peddler, just opening
his pack.
His eyes-how they twinkled! his dimples
how merry!
His cheeks were like roses, his nose like
a cherry!
His droll little mouth was drawn up like a
bow,
And the beard of his chin was as white as
the snow;
The stump of a pipe he held tight in his
teeth,
and the smoke it encircled his head like a
wreath;
He had a broad face and a little round
belly,
That shook when he laughed, like a bowlful
of jelly.
He was chubby and plump, a right jolly old
elf,
and I laughed when I saw him, in spite of
myself;
A wink of his eye and a twist of his head,
Soon gave me to know I had nothing to
dread.
He spoke not a word, but went straight to
his work,
and filled all the stockings; then turned
with a jerk,
and laying his finger aside of his nose,
and giving a nod, up the chimney he rose;
He sprang to his sleigh, to his team gave
a whistle,
and away they all flew like the down of a
thistle.
But I heard him exclaim, ‘ere he drove out
of sight,
‘Happy Christmas to all, and to all a
good-night.
We hope you enjoyed the Christmas poem,
twas the night before Christmas story. Clement Clarke Moore wrote the Christmas
poem twas the night before Christmas for his children in 1822. Professor
Moore’s Christmas poem or Christmas story twas the night before Christmas is a
classic American Christmas story.
Clement Clarke Moore, a professor of Greek
and Oriental Literature at the Episcopal General Theological Seminary in New
York City, wrote “‘Twas the Night Before Christmas,” also called “A Visit from
St. Nicholas,” for his son Robert in 1822. Robert liked to ride his pony,
Lightening, in the woods and one day, he and his pony took a spill. Since his
pony had broken 2 legs, they shot it. Robert loved his pony so much, so he did
not try to get well, and each day he called pitifully for Lightening. His
father had been working on a dictionary before the accident and thought if only
he could write a Christmas story that would interest his son. He had written
many books for college students, but never a children’s book. He finished
writing “’Twas the Night Before Christmas” on Christmas eve. As he started to
read, a few lines at a time, Robert responded with a tiny smile and by the time
he was through reading the Christmas poem, he said, “Read it again.” Again his
father read the story of a visit from St. Nicholas. This time when Moore
finished reading the holiday poem, Robert asked if their tree was up. When his
father said it was, Robert asked to see it. Moore’s holiday poem is now a
classic American Christmas story.
Professor Moore was a private person and
was embarrassed by the popularity of his Christmas poem or Christmas story twas
the night before Christmas. Moore finally acknowledged writing the Christmas
poem or Christmas story twas the night before Christmas in 1837. The sentinel
published the Christmas story twas the night before Christmas poem a decade
later.
In 1863 the cartoonist Thomas Nast created
images of the Christmas story (twas the night before Christmas poem). We
associate these Christmas story images (twas the night before Christmas poem)
even today.
Mr. Moore spoke modestly of his Christmas
story (twas the night before Christmas poem) but the Christmas story (twas the
night before Christmas poem) is a special present to us all.
http://www.christmas-decorations-gifts-store.com/christmas_poem.htm
--------------------------
Twas The Night Before Christmas wins four
Benjamin Franklin Awards on May 29th, 2013 in New York, Gold Medal for best
cover for a children's title, silver for best interior, and silver for best
overall picture book and a silver as an ebook. Awards sponsored by the IBPA
Independent Book Publishers of America.
Wins gold for Mom's Choice Awards, a gold
for the Moonbeam Chidren's Book Awards and a first place at the Global
International eBook Awards.
The most popular poem, written by Clement
C. Moore, is also known asA Visit From St. Nicholas and The Night Before
Christmas. It was written in 1822 in New York City and first appeared in print
on Christmas Eve one year later.
Charles Dickens brings out a
Christmas Carol several decades later in 1843. Twas is the considered to be the
most famous poem in the English language and A Christmas Carol to be the most
famous novel.
The Night Before Christmas
---By Clement C. Moore
Chinese edition available on amazon.com
for November 2013.
圣诞前夕
---克莱蒙特・莫尔
1. 圣诞前夕真美妙
屋子里边静悄悄
万物无声又无息
老鼠也都学乖了。
2. 壁炉上边烟囱旁
圣诞袜子挂成行
细心排列齐整整
圣诞老人要来访。
3. 小朋友们睡得香
抱着被子暖洋洋
梦见糖梅仙子到
跳舞跳得真欢畅。
Advent & Christmas Traditions: The Jesse Tree
Advent & Christmas Traditions: The Jesse Tree
An excellent catechesis tool to celebrate the Advent and Christmas
season with your family is with the popular tradition of the Jesse Tree. The
Jesse Tree is a special tree (usually an actual tree, or a paper tree) that
visually recreates the genealogy of Jesus as presented in the Catholic Bible,
beginning with Adam and Eve from Genesis through to the birth of the Baby Jesus
in Bethlehem.
Each ancestor of Jesus featured on the Jesse Tree plays an
important role in Salvation History and is represented by a symbol that allows
that ancestor to be easily recognized. For example, Jacob is represented with a
ladder ornament that recalls the Old Testament story of Jacob’s vision of a
ladder descending from heaven to earth. The symbol is featured as an ornament
that hangs on the Jesse Tree. This is a great way for kids to learn their Bible
stories and to help them understand how important every individual is and how
they each have a role to play in Salvation History.
The Jesse Tree takes its creativity from well-known verses in the
Catholic Bible:
“There shall come forth a shoot from the stump of Jesse, and a
branch shall grow out of his roots. And the Spirit of the Lord shall rest upon
Him, the spirit of wisdom and understanding, the spirit of counsel and might,
the spirit of knowledge and the fear of the Lord”
(Isaiah 11: 1-2)
“Abraham was the father of Isaac, and Isaac the father of Jacob,
and Jacob the father of Judah and his brothers…and Matthan the father of Jacob,
and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who
is called Christ.”
(Matthew 1: 1-16)
Although Jesse Trees are a fun activity that can be completed all
at one time, many families also use the Jesse Tree as a type of Advent Calendar
to count down the days of December until Christmas. The Jesse Tree ornaments
are usually hung from bottom to top as as Christmas approaches. Each day of the
Advent season kids can learn a different Bible story involving the ancestors of
Jesus, and it’s an excellent way to keep them focused on Christ and the joyful
anticipation of the Advent season.
Jesse Tree kits are already pre-planned with instructions, Bible
references, and ornaments. Jesse Tree kits are a great educational resource for
families, home-school groups, CCD classes, and parish use. Encourage children
to study the symbols depicted on each ornament, and then read together the
related Bible passage. As we move through the four weeks of Advent, the Jesse
Tree helps us to see clearly through the ages God’s incredible plan to send
Jesus as our Savior.
http://www.catholiccompany.com/content/Advent-&-Christmas-Traditions--The-Jesse-Tree.cfm
-----------------------------
Catholic Activity: Jesse Tree Instructions
Supplies
glue
ribbon or yarn (preferably purple)
crayons, markers, paints or colored pencils
decorations for ornaments: colored paper, cloth, wood, sequins,
etc.
thick paper, like poster board
a Bible
Activity Types
Craft
Linked Activities
Jesse Tree
Jesse Tree Ornament Ideas and Blessing
Jesse Tree Symbols
Veni, Veni, Emmanuel or O Come, O Come, Emmanuel
Files
None
Linked Recipes
None
Linked Prayers
Jesse Tree Prayer Service
Feasts
First Sunday of Advent
Seasons
Advent
A short history of the Jesse Tree, ideas on how to create a tree
and ornaments, and suggested Scripture verses for each ornament.
DIRECTIONS
To make the Jesse Tree ornaments you will need: glue; ribbon or
yarn (preferably purple); and crayons, markers, paints or colored pencils, and
cardboard stock to create paper background for the ornaments. The ornaments may
be decorated with bits and pieces of bright colored paper, cloth, wood,
plastic, etc., that you may find around your home. You will also need a
Bible.
THE STORY OF THE JESSE TREE
Jesse was the father of the great King David of the Old Testament.
He is often looked upon as the first person in the genealogy of Jesus.
In Church art a design developed showing the relationship of Jesus
with Jesse and other biblical personages. This design showed a branched tree
growing from a reclining figure of Jesse. The various branches had pictures of
other Old and New Testament figures who were ancestors of Jesus. At the top of
the tree were figures of Mary and Jesus. This design was used mostly in stained
glass windows in some of the great medieval cathedrals of Europe. The Cathedral
of Chartres (which was dedicated in 1260) has a particularly beautiful Jesse
Tree window.
Another development in religious art during the Middle Ages was
that of Mystery Plays–drama that depicted various Bible stories or lives of
Saints and Martyrs. These plays were performed in churches as part of the
liturgical celebrations. One such play was based on the Bible account of the
fall of Adam and Eve. The "Tree of Life" used during the play was
decorated with apples. (Quite possibly this is also the forerunner of our own
Christmas tree.)
Combining the two ideas of the stained glass Jesse Tree window and
the Tree of Life from the Mystery Play we come up with our Jesse Tree Advent
project. This custom has been used for years to help Christians to prepare for
Christmas.
YOUR OWN JESSE TREE
It will take planning and work from each family member to make
your own Jesse Tree. The needed materials are usually found around most
homes.
First of all, you will need a Bible. If there are very small
children in the family, a Bible picture story book will help them understand
the Bible stories used.
The tree itself can be one of several types. A small artificial
tree works fine, as does a tree branch that is anchored in a bucket or a large
can of sand or gravel. The tree branch looks particularly attractive if painted
white and sprinkled with silver glitter while the paint is still wet. Another
possibility is a large drawing of a tree on cardboard or poster board that can
be hung on the wall.
The third thing needed is a set of ornaments to hang on the tree.
These are best if they are homemade by various family members.
JESSE TREE ORNAMENTS
If you decide to use one symbol each day during December, there
are 24 symbolic ornaments to make for your Jesse Tree, so each family member
will need to make several. Making the ornaments is a good project for Sunday
afternoons during Advent.
To make an ornament, first read the Scripture verses for the day.
Then pick out one or two short verses that give the main idea. Copy these
verses on the back of the ornament. By this time you will probably be thinking
of various ways to illustrate your Scripture verses.
Use lots of creativity in making your ornament! You can use
pictures from magazines or old greeting cards. Or draw pictures or symbols
yourself. Color them with crayons, pencils, markers or paint. Look around the
house for bits and pieces that will make your design beautiful! If you prefer
to have a pattern already made, Caryn Talty, at Organic Living for a Healthy
Family, has created 26 excellent ornaments which she graciously offers free –
both full color and black and white.
JESSE TREE SCRIPTURES (The symbols are only suggestions)
December 1 Creation: Gen. 1:1-31; 2:1-4 Symbols: sun, moon, stars,
animals, earth
December 2 Adam and Eve: Gen. 2:7-9, 18-24 Symbols: tree, man,
woman
December 3 Fall of Man: Gen. 3:1-7 and 23-24 Symbols: tree,
serpent, apple with bite
December 4 Noah: Gen. 6:5-8, 13-22; 7:17, 23, 24; 8:1, 6-22
Symbols: ark, animals, dove, rainbow
December 5 Abraham: Gen. 12:1-3 Symbols: torch, sword,
mountain
December 6 Isaac: Gen. 22:1-14 Symbols: bundle of wood, altar, ram
in bush
December 7 Jacob: Gen. 25:1-34; 28:10-15 Symbols: kettle,
ladder
December 8 Joseph: Gen. 37:23-28; 45:3-15 Symbols: bucket, well,
silver coins, tunic
December 9 Moses: Ex. 2:1-10 Symbols: baby in basket, river and
rushes
December 10 Samuel: 1 Sam. 3:1-18 Symbols: lamp, temple
December 11 Jesse: 1 Sam. 16:1-13 Symbols: crimson robe,
shepherd's staff
December 12 David: 1 Sam. 17:12-51 Symbols: slingshot, 6-pointed
star
December 13 Solomon: 1 Kings 3:5-14, 16-28 Symbols: scales of
justice, temple, two babies and sword
December 14 Joseph: Matt. 1:18-25 Symbols: hammer, saw, chisel,
angle
December 15 Mary: Matt. 1:18-25; Luke 1:26-38 Symbols: lily, crown
of stars, pierced heart
December 16 John the Baptist: Mark 1:1-8 Symbols: shell with water,
river
On December 17, the Church begins to intensify the preparation for
Christmas with the use of the "O" Antiphons during the Liturgy of the
Hours. The symbols for the Jesse Tree from December 17 to 23 are based on the
"O" Antiphons.
December 17 Jesus is Wisdom: Sirach (or Ecclesiasticus in old
Bibles) 24:2; Wisdom 8:1 Symbols: oil lamp, open book
December 18 Jesus is Lord: Ex. 3:2; 20:1 Symbols: burning bush,
stone tablets
December 19 Jesus is Flower of Jesse: Isaiah 11:1-3 Symbols:
flower, plant with flower
December 20 Jesus is Key of David: Isaiah 22:22 Symbols: key,
broken chains
December 21 Jesus is the Radiant Dawn: Psalm 19:6-7 (in older
Bibles this will be Psalm 18) Symbols: sun rising or high in sky
December 22 Jesus is King of the Gentiles: Psalm 2:7-8; Ephesians
2:14-20 Symbols: crown, scepter
December 23 Jesus is Emmanuel: Isaiah 7:14; 33:22 Symbols: tablets
of stone, chalice and host
December 24 Jesus is Light of the World: John 1:1-14 Symbols:
candle, flame, sun
Activity Source: Jesse Tree Kit, A by Betsy Walter, Pauline Books
and Media, Boston, MA, 1983
http://www.catholicculture.org/culture/liturgicalyear/activities/view.cfm?id=545
-------------------------------
Les Cloches Du Hameau
http://www.youtube.com/watch?v=hez7Vv6BSuU
-------------------
CHILDREN
From a Catholic Home - this a chart for the Jesse Tree Symbols
-
From a Catholic Home - this a chart for the Jesse Tree Symbols
-
The World is Created – Globe – Genesis 1:24-28
Adam and Eve – Snake and Apples – Genesis 3:1-24
Noah and the Flood – Rainbow – Genesis 6:11-22; 86-12; 9:11-17
Abraham – Camel – Genesis 12:1-7:13:2-18; 18:1
Sarah – Baby – Genesis 18:1-15; 21:1-7
Isaac – Ram – Genesis 22:1-14
Jacob – Ladder – Genesis 27:41-28:22
Joseph – Multicolored Coat – Genesis 37:1-36
Moses – Burning Bush – Exodus 3:1-10
Miriam – Tambourine – Exodus 15:19-21
Samuel – Lamp – 1 Samuel 3:1-21
Jesse – Branch – Isaiah 11:1
David – Harp – 1 Samuel 16:14-23
Solomon – Crown – 1 Kings 3:3-28
Isaiah – Throne – Isaiah 6:1-8
Jeremiah – Tablets of Law – Jeremiah 31:31-34
Angels – Angel – Hebrews 1:1-14
Malachi – Trumpet – Malachi 3:1-4
Zechariah and Elizabeth – Baby - Luke 1:39-45
Mary – Angel – Luke 1:29-35
John the Baptist – River – Matthew 3:1-6
Joseph of Nazareth – Hammer/Saw – Matthew 1:18-25
Bethlehem – Star – Matthew 2:1-12
http://www.crossroadsinitiative.com/library_article/811/Jesse_Tree_an_Advent_Tradition.html
----------------------------
Jesus in the Old Testament
The very term Christian stems from the Greek word meaning Messiah,
and indeed in Christian theology, the terms Christ and Messiah are relatively
interchangeable. The emergence of Christianity among Jewish communities in the
first century is often attributed to the belief that Jesus is the messiah that
Jews had awaited, as prophesized in the Old Testament of the Bible.
References to the Birth of Jesus
Those who believe that Jesus is the messiah who is prophesized in
the Old Testament books of the Bible often refer to passages that seem to
describe the birth of Jesus as it is understood within Christian
religion.
The following are some of the more common passages referred to
regarding this messianic interpretation and the birth of Jesus in the Old
Testament:
Isaiah 7:14
Therefore the Lord himself will give you a sign: The virgin will
be with child and will give birth to a son, and will call him Immanuel.
Regarding this passage, interpretations have been set forth about
issues of translation particularly, in association with the term "virgin."
Nonetheless, many support this translation of the Old Testament, and further
refer to the interpretation of the name "Immanuel" as it is presented
in the Bible. In Matthew, the meaning of the name Immanuel God is with us-
is believed to signify Jesus, as opposed to the actual name itself.
Micah 5:2
This passage is said to prophesize the birth of the Messiah in
Bethlehem:
But you, Bethlehem Ephrathah, though you are small among the clans
of Judah, out of you will come for me one who will be ruler over Israel, whose
origins are from of old, from ancient times.
In the New Testament, we find references to Jesus' birth in
Bethlehem:
After Jesus was born in Bethlehem in Judea, during the time of
King Herod. (Matthew 2:1)
The Life of Jesus
With regard to references to the life of Jesus in the Old
Testament, the following passages are among the most noteworthy:
Isaiah 40:3
In Isaiah, it is prophesized that the Messiah would be preceded by
a messenger, who has been equated with John the Baptist:
A voice of one calling: In the desert prepare the way for the
Lord; make straight in the wilderness a highway for our God.
Zechariah 9:9
In the Old Testament, the Messiah is believed to enter Jerusalem
on a colt:
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.
A similar passage describing the entrance of Jesus is found in the
New Testament:
They brought it to Jesus, threw their cloaks on the colt and put
Jesus on it. As he went along, people spread their cloaks on the road. When he
came near the place where the road goes down the Mount of Olives, the whole
crowd of disciples began joyfully to praise God in loud voices for all the
miracles they had seen. (Luke 19:35-37)
Zechariah 11:12
I told them, "If you think it best, give me my pay; but if
not, keep it." So they paid me thirty pieces of silver.
Jesus is also sold for thirty pieces of silver in Matthew
26:14-15:
"What are you willing to give me if I hand him over to
you?" So they counted out for him thirty silver coins.
The Death of Jesus
Some of the most common references made to the prophesies of the
Old Testament are those related to the death of Jesus. Among these is the
famous betrayal by Judas, which is sometimes believed to be revealed in Psalms
41:9:
Even my close friend, whom I trusted, he who shared my bread, has
lifted up his heel against me.
Other Old Testament references to Jesus' death include the following:
The Crucifixion
Passages in the Old Testament are believed to prophesize not only
the crucifixion of Christ, but also that Jesus would be crucified among
thieves:
Dogs have surrounded me; a band of evil men has encircled me, they
have pierced my hands and my feet. (Psalm 22:16)
Therefore I will give him a portion among the great, and he will
divide the spoils with the strong, because he poured out his life unto death,
and was numbered with the transgressors. (Isaiah 53:12)
The Burial
Interestingly, some believe that a passage in the Old Testament -
that is also outlined in the New Testament - predicts the Messiah's burial in a
rich mans tomb:
He was assigned a grave with the wicked, and with the rich in his
death, though he had done no violence, nor was any deceit in his mouth (Isaiah
53:9).
http://www.jesusfamilytomb.com/holy_books/old_testament_jesus.html
--------------------
The 10 Oldest Churches in the World
Author: Tabi |
Posted in Architecture, Top Ten 10 Comments
1. Dura-Europos church
The Dura-Europos church is the earliest identified Christian house
church. It is located in Dura-Europos in Syria and dates from 235 AD. The site
of Dura-Europos, a former city and walled fortification, was excavated largely
in the 1920s and 1930s by French and American teams. Within the archaeological
site, the house church is located by the 17th tower and preserved by the same
defensive fill that saved the nearby Dura-Europos synagogue (Wikipedia).
The designation of the oldest church in the world requires careful
use of definitions, and must be divided into two parts, the oldest in the sense
of oldest surviving building, and the oldest in the sense of oldest Christian
church congregation. Even here, there is the distinction between old church
buildings that have been in continuous use as churches, and those that have
been converted to other purposes; and between buildings that have been in
continuous use as churches and those that were shuttered for many decades. In
terms of congregations, they are distinguished between early established
congregations that have been in continuous existence, and early congregations
that ceased to exist (Wikipedia).
2. Megiddo church
Megiddo church in Tel Megiddo, Israel is one of the oldest church
buildings ever discovered by archaeologists, dating to the 3rd century AD. In
2005, Israeli archaeologist Yotam Tepper of Tel-Aviv University discovered the
remains of a church, believed to be from the third century, a time when
Christians were still persecuted by the Roman Empire. The remains were found at
the Megiddo Prison, which is located a few hundred meters south of the Tel.
Among the finds is an approx. 54-square-metre (580 sq ft) large mosaic with a
Greek inscription stating that the church is consecrated to “the God Jesus
Christ.” The mosaic is very well preserved and features geometrical figures and
images of fish, an early Christian symbol (Wikipedia).
3. Monastery of Saint Anthony
The Monastery of Saint Anthony is a Coptic Orthodox monastery
standing in an oasis in the Eastern Desert of Egypt. Hidden deep in the Red Sea
mountains, it is located 334 km (207 miles) southeast of Cairo. It is one of
the oldest monasteries in the world, and was established by the followers of
Saint Anthony, who is considered to be the first ascetic monk. The Monastery of
St. Anthony is one of the most prominent monasteries in Egypt and has strongly
influenced the formation of several Coptic institutions, and has promoted
monasticism in general. Several patriarchs have been pulled from the monastery,
and several hundred pilgrims visit it each day (Wikipedia).
4. Saint-Pierre-aux-Nonnains basilica
Saint-Pierre-aux-Nonnains basilica is a historic church building
in Metz, France that was built in 380 AD and is one of the oldest churches in Europe.
The building was originally built to be part of a Roman spa complex, but the
structure was converted into use as a church in the 7th century becoming the
chapel of Benedictine monastery. A new nave was constructed in the 1000s with
further interior renovations. In the 16th century the building became a
warehouse and remained so until the 1970s when it was restored and opened for
concerts and exhibitions (Wikipedia).
5. Church of Our Lady Mary of Zion
Church of Our Lady Mary of Zion of the Ethiopian Orthodox Church
is the most important church in Ethiopia. The original church is believed to
have been built during the reign of Ezana, the first Christian emperor of
Ethiopia, during the 4th century AD, and has been rebuilt several times since
then. The church is in the town of Axum in the Tigray Province. Its first
putative destruction occurred at the hands of Queen Gudit during the 10th
century. Its second, confirmed, destruction occurred in the 16th century at the
hands of Ahmad ibn Ibrihim al-Ghazi, after which it was rebuilt by the Emperor
Gelawdewos, then further rebuilt and enlarged by Fasilides during the 17th
century (Wikipedia).
6. Cathedral of Trier
Cathedral of Trier is a church in Trier, Rhineland-Palatinate,
Germany. It is the oldest cathedral in the country. The edifice is notable for
its extremely long life span under multiple different eras each contributing
some elements to its design, including the center of the main chapel being made
of Roman brick laid under the direction of Saint Helen, resulting in a
cathedral added on to gradually rather than rebuilt in different eras. Its
dimensions, 112.5 by 41 m, make it the largest church structure in Trier. Since
1986 it has been on the UNESCO list of World Heritage Sites (Wikipedia).
7. Church of Saint Simeon Stylites
The Church of Saint Simeon Stylites is a well preserved church
that dates back to the 5th century, located about 30 km northwest of Aleppo,
Syria. It is built on the site of the pillar of St. Simeon Stylites, a famed
hermit monk. It is popularly known as Qalat Seman the ‘Fortress of Simeon’
(Wikipedia).
8. Hagia Sophia
Hagia Sophia is a former Orthodox patriarchal basilica, later a
mosque, and now a museum in Istanbul, Turkey. From the date of its dedication
in 360 until 1453, it served as the cathedral of Constantinople, except between
1204 and 1261, when it was converted to a Roman Catholic cathedral under the
Latin Patriarch of Constantinople of the Western Crusader established Latin
Empire. The building was a mosque from 29 May 1453 until 1934, when it was
secularized. It was opened as a museum on 1 February 1935 (Wikipedia).
9. Saint Catherine’s Monastery, Mount Sinai
Saint Catherine’s Monastery, Mount Sinaiies on the Sinai
Peninsula, at the mouth of a gorge at the foot of Mount Sinai in Saint
Katherine city in Egypt. The monastery is Orthodox and is a UNESCO World
Heritage Site. According to the UNESCO report (60100 ha / Ref: 954), this
monastery is one of the oldest working Christian monasteries in the world
together with the Monastery of Saint Anthony, situated across the Red Sea in
the desert south of Cairo, also lays claim to that title (Wikipedia).
10. Church of the Nativity
The Church of the Nativity in Bethlehem is one of the oldest
continuously operating churches in the world. The structure is built over the
cave that tradition marks as the birthplace of Jesus of Nazareth, and thus it
is considered sacred by Christians. The site is also revered by followers of
Islam (Wikipedia).
Tags:Oldest Church, Oldest Churches of the World, World Oldest
Churches, World's Oldest Church
http://thewondrous.com/the-10-oldest-churches-in-the-world/
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Veni Veni Emmanuel
http://www.youtube.com/watch?v=xRi1GDoaQu4
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Schubert - Ave Maria (Opera)
http://www.youtube.com/watch?v=2bosouX_d8Y
-----------------------
CANADA
Who Was Jesus?
Many Jews think of him as an ancient Jewish teacher named Yeshua.
Muslims look up to him as Isa, one of the five major prophets, or messengers, of
God. And Christians revere him as Jesus, the Christ, the ultimate manifestation
of God on Earth; for many the actual only son of the Supreme Being. As
Christmas approaches, The Vancouver Sun sought to explore the various meanings
that a noted Roman Catholic, Protestant, Muslim and Jew see in Jesus of
Nazareth, arguably the most famous figure in history, undoubtedly in the West.
By The Vancouver Sun December 22, 2007
Many Jews think of him as an ancient Jewish teacher named Yeshua.
Muslims look up to him as Isa, one of the five major prophets, or
messengers, of God.
And Christians revere him as Jesus, the Christ, the ultimate
manifestation of God on Earth; for many the actual only son of the Supreme
Being.
As Christmas approaches, The Vancouver Sun sought to explore the
various meanings that a noted Roman Catholic, Protestant, Muslim and Jew see in
Jesus of Nazareth, arguably the most famous figure in history, undoubtedly in
the West.
The four religious leaders and scholars met this week at St.
Andrew's-Wesley United Church. They gathered around a table in a small salon in
the grand, neo-Gothic, stained-glass-filled church at Burrard and Nelson.
They began a tad nervously.
Interfaith dialogue doesn't happen often in Vancouver and these
accomplished specialists in their traditions were brave enough to honestly
confront differences over the meaning of Jesus' life and death at a sensitive
time of year: Christmas, when Christians celebrate Jesus' birth and most others
go shopping.
During their exchange it soon became clear that Muslims hold
Jesus, or Isa (his name in Arabic) in what many may consider surprisingly high
esteem.
Though global politics and war make it seem Christianity and Islam
are hopelessly in conflict, Muslims are captivated by the life of Jesus -- and
even place more emphasis on his mother, Mary, than most Protestants.
University of B.C. Muslim academic Seemi Ghazi graphically
illustrated how Muslims embrace their own version of Mary's virginal conception
of Jesus and her birth labour -- and have a unique understanding of the
Christian crucifixion story.
While Jews definitely do not see Yeshua, the original Aramaic name
for Jesus, as their saviour, some see him as a Jewish sage, or rabbi, whose
followers mistakenly came to believe he was divine.
As Vancouver scholar and rabbi Robert Daum made clear as he wished
Christians a "very happy Christmas and a meaningful one," many Jews
try to respect Christian convictions.
The dialogue did not take long to illustrate how questions about
the meaning of the birth and death of Jesus bring out deep contrasts within
various streams of Christianity.
Roman Catholic Coadjutant Archbishop Michael Miller of Vancouver
and Protestant Gary Paterson, minister at St. Andrew's-Wesley United, differed
on whether to accept Jesus' virgin birth and resurrection as literal facts or
profound metaphors.
THE CONCEPTION
Miller started the discussion with an impassioned explanation of
the "truly spectacular" divine conception and ensuing birth of Jesus
at Christmas.
"The fact Jesus is God who has become man is startling,"
said Miller, who worked in the highest echelons of the Vatican before Pope
Benedict XVI assigned him to the Vancouver archdiocese in September.
The more than 700,000 Catholics who live in B.C. are taught to
take the virginal conception of Mary "at face value, as literally
true," affirmed the long-time educator who is serving as an auxiliary
Vancouver archbishop with Archbishop Raymond Roussin.
The Christmas birth story is about the "incarnation" of
God to poor parents in Jesus, Miller said.
"The first sound of the son of God on Earth was the cry of a
child [in Bethlehem]. The eternal Son of God who became flesh is truly God and
truly man. It is a mystery we cannot plumb."
However, the strong distinctions between traditional Roman
Catholic beliefs and progressive mainline Protestantism immediately arose when
Paterson followed up on the archbishop's remarks.
Paterson said it doesn't matter if the virgin conception was
literally true -- the ancient New Testament story still serves as a beautiful
metaphor, a powerful symbol, of Jesus' uniqueness.
The Christmas accounts of the birth of Jesus point to "the
close relationship between God and Jesus," said Paterson, a veteran in the
United Church of Canada, the country's largest Protestant denomination with
almost 400,000 adherents in B.C.
"Jesus was a teacher and mentor and person of wisdom and we
need to take that more seriously. He was also a prophet. But he is more than
that," said Paterson.
"When he is called the lamb of God, the son of God, we need
to take that metaphorically. Jesus is the lens through which God is illuminated
for Christians."
Then the group heard just how reverent Muslims are toward Jesus,
or Isa, from Ghazi, a Sunni Muslim with north Indian roots who teaches Arabic
and religious studies at UBC.
"Many well-read Christians and others have no idea Jesus is
even an important figure and prophet for Muslims," Ghazi said. "Jesus
is one in a lineage of five prophets that began with the first human being,
Adam, and included Noah, Moses and Abraham."
Muslims do not believe Jesus, nor their religion's founder,
Mohammed, were divine.
But when Ghazi referred to Jesus by name, she would add the
honorific, "upon him be peace."
That is what Muslims also do when they refer to Mohammed, whom
they consider the final and greatest prophet.
Ghazi said Muslims, as inheritors of Jewish and Christian
tradition, believe Jesus was a human being who was fully "attained,"
"realized," "whole" and "perfect."
The Koran, the Muslim holy book, contains more than a dozen
references to Jesus.
The Koran recounts Jesus' teachings, includes miracle stories of
him "breathing life" into a clay bird, claims Jesus was not crucified
on a cross and promises that he will return to Earth at the end of time.
As with traditional Christians, virtually all of the more than
70,000 Muslims in B.C. and elsewhere would literally believe in Mary's virgin
conception, Ghazi said.
But the chapter in the Koran devoted to Mary, Ghazi emphasized,
has a dramatically different birth story of Jesus from that of Christian
tradition. The Koran has the angel Gabriel involved in the conception of Jesus.
The holy book also explains in graphic detail how Mary felt alone
and terrified while in labour, said Ghazi.
However, Daum, who fills the Diamond chair of Jewish law and
ethics at UBC, said he felt like "an honoured guest" at a dialogue
over a figure who is, to put it bluntly, not particularly meaningful to Jews.
Daum made it clear that Jesus is absent from thousands of years of
Jewish tradition and theology -- and that Jews definitely do not believe he had
a virgin conception or that he is their long-awaited messiah.
The 12th-century Jewish philosopher Maimonides was among those who
said Jesus could not have been the Jewish messiah as paradise has not arrived
and the world remains full of suffering, war and poverty.
However, Daum quoted the noted 20th-century Jewish teacher Martin
Buber to emphasize how dialogue with Christians and Muslims and others is
"profound" and provides "an opportunity to learn and grow."
Jews (of which there are roughly 25,000 in B.C.) find fulfillment
with God not through Jesus but through the Torah, or Jewish scriptures, Daum
said.
He cited prominent Jewish leaders in affirming it is inappropriate
for either Jews, Muslims or Christians "to be pressed into confirming the
truth" of the others' doctrines.
While there are only scattered, contradictory references to Jesus
in Jewish tradition, individual Jews have developed their own thoughts about
him, said Daum, who contributed a chapter to a new book titled Jesus in
Twentieth Century Literature, Art and Movies (Continuum), edited by UBC's Paul
Burns.
Buber, for instance, called Jesus "my great brother,"
while admiring him as a teacher who had an authentic relationship to God.
THE LITERAL TRUTH
After the religious leaders and scholars made their introductions,
the Roman Catholic archbishop affirmed he was "very impressed" with
the Muslim views of Jesus.
Miller was especially enthusiastic about Ghazi's remarks that Muslims
emphasize the centrality and literal truth of Mary's virginal conception.
Miller also acknowledged he did not know that Muslims believed
Jesus would return to Earth at the "Eschaton," or final cosmic day of
judgment.
Miller talked about the Vatican's dedication to inter-religious
dialogue in recent decades, saying the purpose of sharing spiritual viewpoints
with Jews, Muslims and Protestants is not as a means of "backdoor
conversion."
Still, Miller said it's important for representatives of different
religious traditions to "be honest and avoid undue relativism" during
serious theological conversations.
Though religious and secular people may share many convictions
about what matters in the world, Miller said it's often necessary to be
realistic about how "deep down we often don't believe the same
things."
As if to exemplify that, Paterson, as a member of the Protestant
stream of Christianity, said he frequently felt he shared more common ground
with Jews and Muslims than he did with traditional Catholics.
Paterson explained how the Christmas story, the birth of Jesus, is
recounted in only two of four Christian gospels.
Suggesting Mary probably conceived Jesus through her husband,
Joseph, or another man, Paterson said it's valuable to take an adult approach
to Bible stories while still finding a way to feel "passionate" about
God and "the wonder and excitement" of creation.
Inspired by American Bible scholar Marcus Borg, Paterson
encouraged appreciating the stories of Jesus' birth, life, death and resurrection
in a metaphorical and mystical way, similar to that of the great English
Romantic poet William Blake.
Daum did not disagree with Paterson's approach. He feels some
sadness that Jews and Christians have "fundamental differences" over
the role of Jesus.
Despite the extraordinarily different status that Jews and
Christians give to Jesus, however, Daum said there are distinct similarities
between the teachings of Jesus and other Jewish sages.
For instance, Daum said an early Jewish teacher named Hillel the
Elder said: "What is hateful to you, do not do to anyone else."
This is remarkably similar to Jesus' quote: "Do unto others
as you would have them do unto you."
For her part, Ghazi seemed to illustrate the richness that can
flow from learning different traditions' perspectives when she described the
Koran's story of Mary's difficult labour with Jesus.
With Miller acknowledging Catholic tradition teaches that Mary's
labour was "painless," Ghazi contrasted how the Koran describes a
more full-blooded birth.
"The story is really about Mary's suffering and solitude in
her labour. At one point, Mary cries out and says, 'I wish I were dead. I wish
that I had been a thing forgotten.' She realizes in labour there is trembling
and terror and loss."
In the Koran, bewildered Mary is ultimately supported and nurtured
in the birth of baby Jesus by a palm tree, which serves as a kind of companion
and midwife.
"Muslim women around the world, from South Asia to
you-name-it, read this birth story when they are in labour themselves,"
said Ghazi. "They find it very comforting."
THE ROAD TO SALVATION
As the Vancouver dialogue between the Muslim, Catholic, Jew and
Protestant went on, nervousness receded, openness expanded and more laughter
was shared.
The key theological sticking point for the Muslim, Jew and liberal
Protestant, however, came down to the traditional Christian claim that Jesus,
as the only begotten "incarnate" son of God, provides the exclusive
route to salvation.
Referring to Jesus as "Lord and Saviour," the archbishop
said the Christmas story is about how "the all-powerful God became humbled
like us" through the birth of divine Jesus.
"Jesus is the one through whom I'll be saved. It is an
incredible story, almost unbelievable," Miller said.
For the Muslim and Jew and the United Church minister, however,
Jesus is not viewed as, literally, the only son of the Supreme Being -- whose
visitation to Earth and resurrection were necessary for all to attain eternal
life.
Instead, Paterson and Daum talked about how Biblical literalism
did not become common until the 16th-century Enlightenment, when Christians and
others felt they had to counter the mechanistic, scientific world view by
making factual claims about their faith's doctrines.
Paterson joined the Muslim and Jew in saying he didn't accept the
traditional Catholic concept of humanity's "original sin," which had
to be atoned by Jesus' sacrificial death.
Instead, Paterson said he seeks ongoing "redemption," in
a mystical sense, through developing a deeper relationship with God.
Despite differences, everyone seemed to appreciate the chance to
frankly air their contrasting viewpoints about the meaning of Jesus --
emphasizing how people can grow in their own faith through inter-spiritual
conversation.
Daum commented that it's "illuminating and very
stimulating" to take part in respectful dialogue. As the great
20th-century Jewish teacher, Abraham Joshua Heschel said:
"No religion is an island."
dtodd@png.canwest.com
To read Douglas Todd's blog, "The Search," go to:
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---------------
CATHOLIC ENCYCLOPEDIA: Early Historical Documents on Jesus Christ
GET THE CATHOLIC ENCYCLOPEDIA AND MORE...
The historical documents referring to Christ's life and work may
be divided into three classes: pagan sources, Jewish sources, and Christian
sources. We shall study the three in succession.
Pagan sources
The non-Christian sources for the historical truth of the Gospels
are both few and polluted by hatred and prejudice. A number of reasons have
been advanced for this condition of the pagan sources:
The field of the Gospel history was remote Galilee;
the Jews were noted as a superstitious race, if we believe Horace
(Credat Judoeus Apella, I, Sat., v, 100);
the God of the Jews was unknown and unintelligible to most pagans
of that period;
the Jews in whose midst Christianity had taken its origin were
dispersed among, and hated by, all the pagan nations;
the Christian religion itself was often confounded with one of the
many sects that had sprung up in Judaism, and which could not excite the
interest of the pagan spectator.
It is at least certain that neither Jews nor Gentiles suspected in
the least the paramount importance of the religion, the rise of which they
witnessed among them. These considerations will account for the rarity and the
asperity with which Christian events are mentioned by pagan authors. But though
Gentile writers do not give us any information about Christ and the early
stages of Christianity which we do not possess in the Gospels, and though their
statements are made with unconcealed hatred and contempt, still they
unwittingly prove the historical value of the facts related by the
Evangelists.
We need not delay over a writing entitled the "Acts of
Pilate", which must have existed in the second century (Justin,
"Apol"., I, 35), and must have been used in the pagan schools to warn
boys against the belief of Christians (Eusebius, Church History I.9; Church
History IX.5); nor need we inquire into the question whether there existed any
authentic census tables of Quirinius.
Tacitus
We possess at least the testimony of Tacitus (A.D. 54-119) for the
statements that the Founder of the Christian religion, a deadly superstition in
the eyes of the Romans, had been put to death by the procurator Pontius Pilate
under the reign of Tiberius; that His religion, though suppressed for a time,
broke forth again not only throughout Judea where it had originated, but even
in Rome, the conflux of all the streams of wickedness and shamelessness;
furthermore, that Nero had diverted from himself the suspicion of the burning
of Rome by charging the Christians with the crime; that these latter were not
guilty of arson, though they deserved their fate on account of their universal
misanthropy. Tacitus, moreover, describes some of the horrible torments to
which Nero subjected the Christians (Ann., XV, xliv). The Roman writer
confounds the Christians with the Jews, considering them as a especially abject
Jewish sect; how little he investigated the historical truth of even the Jewish
records may be inferred from the credulity with which he accepted the absurd
legends and calumnies about the origin of he Hebrew people (Hist., V, iii,
iv).
Suetonius
Another Roman writer who shows his acquaintance with Christ and
the Christians is Suetonius (A.D. 75-160). It has been noted that Suetonius
considered Christ (Chrestus) as a Roman insurgent who stirred up seditions
under the reign of Claudius (A.D. 41-54): "Judaeos, impulsore Chresto,
assidue tumultuantes (Claudius) Roma expulit" (Clau., xxv). In his life of
Nero he regards that emperor as a public benefactor on account of his severe
treatment of the Christians: "Multa sub eo et animadversa severe, et
coercita, nec minus instituta . . . . afflicti Christiani, genus hominum
superstitious novae et maleficae" (Nero, xvi). The Roman writer does not
understand that the Jewish troubles arose from the Jewish antagonism to the
Messianic character of Jesus Christ and to the rights of the Christian
Church.
Pliny the Younger
Of greater importance is the letter of Pliny the Younger to the
Emperor Trajan (about A.D. 61-115), in which the Governor of Bithynia consults
his imperial majesty as to how to deal with the Christians living within his
jurisdiction. On the one hand, their lives were confessedly innocent; no crime
could be proved against them excepting their Christian belief, which appeared
to the Roman as an extravagant and perverse superstition. On the other hand,
the Christians could not be shaken in their allegiance to Christ, Whom they
celebrated as their God in their early morning meetings (Ep., X, 97, 98).
Christianity here appears no longer as a religion of criminals, as it does in
the texts of Tacitus and Suetonius; Pliny acknowledges the high moral
principles of the Christians, admires their constancy in the Faith (pervicacia
et inflexibilis obstinatio), which he appears to trace back to their worship of
Christ (carmenque Christo, quasi Deo, dicere).
Other pagan writers
The remaining pagan witnesses are of less importance: In the
second century Lucian sneered at Christ and the Christians, as he scoffed at
the pagan gods. He alludes to Christ's death on the Cross, to His miracles, to
the mutual love prevailing among the Christians ("Philopseudes", nn.
13, 16; "De Morte Pereg"). There are also alleged allusions to Christ
in Numenius (Origen, Against Celsus IV.51), to His parables in Galerius, to the
earthquake at the Crucifixion in Phlegon (Origen, Against Celsus II.14). Before
the end of the second century, the logos alethes of Celsus, as quoted by Origen
(Contra Celsus, passim), testifies that at that time the facts related in the
Gospels were generally accepted as historically true. However scanty the pagan
sources of the life of Christ may be, they bear at least testimony to His
existence, to His miracles, His parables, His claim to Divine worship, His
death on the Cross, and to the more striking characteristics of His
religion.
Jewish sources
Philo
Philo, who dies after A.D. 40, is mainly important for the light
he throws on certain modes of thought and phraseology found again in some of
the Apostles. Eusebius (Church History II.4) indeed preserves a legend that
Philo had met St. Peter in Rome during his mission to the Emperor Caius;
moreover, that in his work on the contemplative life he describes the life of
the Christian Church in Alexandria founded by St. Mark, rather than that of the
Essenes and Therapeutae. But it is hardly probable that Philo had heard enough
of Christ and His followers to give an historical foundation to the foregoing legends.
Josephus
The earlist non-Christian writer who refers Christ is the Jewish
historian Flavius Josephus; born A.D. 37, he was a contemporary of the
Apostles, and died in Rome A.D. 94. Two passages in his "Antiquities"
which confirm two facts of the inspired Christian records are not disputed. In
the one he reports the murder of "John called Baptist" by Herod
(Ant., XVIII, v, 2), describing also John's character and work; in the other
(Ant., XX, ix, 1) he disapproves of the sentence pronounced by the high priest
Ananus against "James, brother of Jesus Who was called Christ." It is
antecedently probable that a writer so well informed as Josephus, must have
been well acquainted too with the doctrine and the history of Jesus Christ.
Seeing, also, that he records events of minor importance in the history of the
Jews, it would be surprising if he were to keep silence about Jesus Christ.
Consideration for the priests and Pharisees did not prevent him from mentioning
the judicial murders of John the Baptist and the Apostle James; his endeavour
to find the fulfilment of the Messianic prophecies in Vespasian did not induce
him to pass in silence over several Jewish sects, though their tenets appear to
be inconsistent with the Vespasian claims. One naturally expects, therefore, a
notice about Jesus Christ in Josephus. Antiquities XVIII, iii, 3, seems to
satisfy this expectation:
About this time appeared Jesus, a wise man (if indeed it is right
to call Him man; for He was a worker of astonishing deeds, a teacher of such
men as receive the truth with joy), and He drew to Himself many Jews (many also
of Greeks. This was the Christ.) And when Pilate, at the denunciation of those
that are foremost among us, had condemned Him to the cross, those who had first
loved Him did not abandon Him (for He appeared to them alive again on the third
day, the holy prophets having foretold this and countless other marvels about
Him.) The tribe of Christians named after Him did not cease to this day.
A testimony so important as the foregoing could not escape the
work of the critics. Their conclusions may be reduced to three headings: those
who consider the passage wholly spurious; those who consider it to be wholly
authentic; and those who consider it to be a little of each.
Those who regard the passage as spurious
First, there are those who consider the whole passage as spurious.
The principal reasons for this view appear to be the following:
Josephus could not represent Jesus Christ as a simple moralist,
and on the other hand he could not emphasize the Messianic prophecies and
expectations without offending the Roman susceptibilities;
the above cited passage from Josephus is said to be unknown to
Origen and the earlier patristic writers;
its very place in the Josephan text is uncertain, since Eusebius
(Church History II.6) must have found it before the notices concerning Pilate,
while it now stands after them.
But the spuriousness of the disputed Josephan passage does not
imply the historian's ignorance of the facts connected with Jesus Christ.
Josephus's report of his own juvenile precocity before the Jewish teachers
(Vit., 2) reminds one of the story of Christ's stay in the Temple at the age of
twelve; the description of his shipwreck on his journey to Rome (Vit., 3)
recalls St. Paul's shipwreck as told in the Acts; finally his arbitrary
introduction of a deceit practised by the priests of Isis on a Roman lady,
after the chapter containing his supposed allusion to Jesus, shows a
disposition to explain away the virgin birth of Jesus and to prepare the
falsehoods embodied in the later Jewish writings.
Those who regard the passage as authentic, with some spurious
additions
A second class of critics do not regard the whole of Josephus's
testimony concerning Christ as spurious but they maintain the interpolation of
parts included above in parenthesis. The reasons assigned for this opinion may
be reduced to the following two:
Josephus must have mentioned Jesus, but he cannot have recognized
Him as the Christ; hence part of our present Josephan text must be genuine,
part must be interpolated.
Again, the same conclusion follows from the fact that Origen knew
a Josephan text about Jesus, but was not acquainted with our present reading;
for, according to the great Alexandrian doctor, Josephus did not believe that
Jesus was the Messias ("In Matth.", xiii, 55; Against Celsus I.47).
Whatever force these two arguments have is lost by the fact that
Josephus did not write for the Jews but for the Romans; consequently, when he
says, "This was the Christ", he does not necessarily imply that Jesus
was the Christ considered by the Romans as the founder of the Christian
religion.
Those who consider it to be completely genuine
The third class of scholars believe that the whole passage
concerning Jesus, as it is found today in Josephus, is genuine. The main
arguments for the genuineness of the Josephan passage are the following:
First, all codices or manuscripts of Josephus's work contain the
text in question; to maintain the spuriousness of the text, we must suppose
that all the copies of Josephus were in the hands of Christians, and were
changed in the same way.
Second, it is true that neither Tertullian nor St. Justin makes
use of Josephus's passage concerning Jesus; but this silence is probably due to
the contempt with which the contemporary Jews regarded Josephus, and to the
relatively little authority he had among the Roman readers. Writers of the age
of Tertullian and Justin could appeal to living witnesses of the Apostolic
tradition.
Third, Eusebius ("Hist. Eccl"., I, xi; cf. "Dem.
Ev.", III, v) Sozomen (Church History I.1), Niceph. (Hist. Eccl., I, 39),
Isidore of Pelusium (Ep. IV, 225), St. Jerome (catal.script. eccles. xiii),
Ambrose, Cassiodorus, etc., appeal to the testimony of Josephus; there must
have been no doubt as to its authenticity at the time of these illustrious
writers.
Fourth, the complete silence of Josephus as to Jesus would have
been a more eloquent testimony than we possess in his present text; this latter
contains no statement incompatible with its Josephan authorship: the Roman
reader needed the information that Jesus was the Christ, or the founder of the
Christian religion; the wonderful works of Jesus and His Resurrection from the
dead were so incessantly urged by the Christians that without these attributes
the Josephan Jesus would hardly have been acknowledged as the founder of
Christianity.
All this does not necessarily imply that Josephus regarded Jesus
as the Jewish Messias; but, even if he had been convinced of His Messiahship,
it does not follow that he would have become a Christian. A number of possible
subterfuges might have supplied the Jewish historian with apparently sufficient
reasons for not embracing Christianity.
Other Jewish sources
The historical character of Jesus Christ is also attested by the
hostile Jewish literature of the subsequent centuries. His birth is ascribed to
an illicit ("Acta Pilati" in Thilo, "Codex apocryph. N.T., I,
526; cf. Justin, "Apol.", I, 35), or even an adulterous, union of His
parents (Origen, Against Celsus I.28 and I.32). The father's name is Panthera,
a common soldier (Gemara "Sanhedrin", viii; "Schabbath",
xii, cf. Eisenmenger, "Entdecktes Judenthum", I, 109; Schottgen,
"Horae Hebraicae", II, 696; Buxtorf, "Lex. Chald.", Basle,
1639, 1459, Huldreich, "Sepher toledhoth yeshua hannaceri", Leyden,
1705). The last work in its final edition did not appear before the thirteenth
century, so that it could give the Panthera myth in its most advanced form.
Rosch is of opinion that the myth did not begin before the end of the first
century.
The later Jewish writings show traces of acquaintance with the
murder of the Holy Innocents (Wagenseil, "Confut. Libr. Toldoth", 15;
Eisenmenger op. cit., I, 116; Schottgen, op. cit., II, 667), with the flight
into Egypt (cf. Josephus, "Ant." XIII, xiii), with the stay of Jesus
in the Temple at the age of twelve (Schottgen, op. cit., II, 696), with the
call of the disciples ("Sanhedrin", 43a; Wagenseil, op. cit., 17;
Schottgen, loc. cit., 713), with His miracles (Origen, Against Celsus II.48;
Wagenseil, op. cit., 150; Gemara "Sanhedrin" fol. 17);
"Schabbath", fol. 104b; Wagenseil, op. cit., 6, 7, 17), with His
claim to be God (Origen, Against Celsus I.28; cf. Eisenmenger, op. cit., I, 152;
Schottgen, loc. cit., 699) with His betrayal by Judas and His death (Origen,
"Contra cels.", II, 9, 45, 68, 70; Buxtorf, op. cit., 1458;
Lightfoot, "Hor. Heb.", 458, 490, 498; Eisenmenger, loc. cit., 185;
Schottgen, loc. cit., 699 700; cf. "Sanhedrin", vi, vii). Celsus (Origen,
Against Celsus II.55) tries to throw doubt on the Resurrection, while Toldoth
(cf. Wagenseil, 19) repeats the Jewish fiction that the body of Jesus had been
stolen from the sepulchre.
Christian sources
Among the Christian sources of the life of Jesus we need hardly
mention the so called Agrapha and Apocrypha. For whether the Agrapha contain
Logia of Jesus, or refer to incidents in His life, they are either highly
uncertain or present only variations of the Gospel story. The chief value of
the Apocrypha consists in their showing the infinite superiority of the
Inspired Writings by contrasting the coarse and erroneous productions of the
human mind with the simple and sublime truths written under the inspiration of
the Holy Ghost.
Among the Sacred Books of the New Testament, it is especially the
four Gospels and the four great Epistles of St. Paul that are of the highest
importance for the construction of the life of Jesus.
The four great Pauline Epistles (Romans, Galatians, and First and
Second Corinthinas) can hardly be overestimated by the student of Christ's
life; they have at times been called the "fifth gospel"; their
authenticity has never been assailed by serious critics; their testimony is
also earlier than that of the Gospels, at least most of the Gospels; it is the
more valuable because it is incidental and undesigned; it is the testimony of a
highly intellectual and cultured writer, who had been the greatest enemy of
Jesus, who writes within twenty-five years of the events which he relates. At the
same time, these four great Epistles bear witness to all the most important
facts in the life of Christ: His Davidic descent, His poverty, His Messiahship,
His moral teaching, His preaching of the kingdom of God, His calling of the
apostles, His miraculous power, His claims to be God, His betrayal, His
institution of the Holy Eucharist, His passion, crucifixion, burial,
resurrection, His repeated appearances (Romans 1:3-4; 5:11; 8:2-3; 8:32; 9:5;
15:8; Galatians 2:17; 3:13; 4:4; 5:21; 1 Corinthians 6:9; 13:4; etc.). However
important the four great Epistles may be, the gospels are still more so. Not
that any one of them offers a complete biography of Jesus, but they account for
the origin of Christianity by the life of its Founder. Questions like the authenticity
of the Gospels, the relation between the Synoptic Gospels, and the Fourth, the
Synoptic problem, must be studied in the articles referring to these respective
subjects.
About this page
APA citation. Maas, A. (1910). Early Historical Documents on Jesus
Christ. In The Catholic Encyclopedia. New York: Robert Appleton Company.
Retrieved December 16, 2013 from New Advent:
http://www.newadvent.org/cathen/08375a.htm
MLA citation. Maas, Anthony. "Early Historical Documents on
Jesus Christ." The Catholic Encyclopedia. Vol. 8. New York: Robert
Appleton Company, 1910. 16 Dec. 2013
<http://www.newadvent.org/cathen/08375a.htm>.
Transcription. This article was transcribed for New Advent by
Joseph P. Thomas. In Memory of Archbishop Mathew Kavukatt.
Ecclesiastical approbation. Nihil Obstat. October 1, 1910. Remy
Lafort, S.T.D., Censor. Imprimatur. +John Cardinal Farley, Archbishop of New
York.
Contact information. The editor of New Advent is Kevin Knight. My
email address is feedback732 at newadvent.org. (To help fight spam, this
address might change occasionally.) Regrettably, I can't reply to every letter,
but I greatly appreciate your feedback — especially notifications about
typographical errors and inappropriate ads.
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From the series: An Exposition of the Gospel of Matthew PREVIOUS
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The Birth Of Jesus (Matthew 1:18-25)
The Book of Matthew begins with a genealogy tracing the line from
Abraham (to whom the promises were made), through David (who became the first
king in the line of the covenant promises), to Jesus Christ. This genealogy
shows that the family of Joseph was in the line of the kings--that Jesus was
the “son” of David. Accordingly, Matthew will present Jesus as the promised
King--the Messiah. But we will begin our study with the first narrative
paragraph.
Note of clarification: The word christos is the Greek translation
of the Hebrew word mashiah (pronounced mah-she-ack), which means “anointed
one.” It is a description of a king. ”Christ,” then, is a title indicating that
Jesus is the anointed king, the promised Messiah.
The Reading
18This is how the birth of Jesus Christ came about: His mother
Mary was pledged to be married to Joseph, but before they came together, she
was found to be with child through the Holy Spirit. 19Because Joseph her
husband was a righteous man and did not want to expose her to public disgrace,
he had in mind to divorce her quietly.
20But after he had considered this, an angel of the Lord appeared
to him in a dream and said, “Joseph son of David, do not be afraid to take Mary
home as your wife, because what is conceived in her is from the Holy Spirit.
21She will give birth to a son, and you are to give him the name Jesus, because
he will save his people from their sins.”
22All this took place to fulfill what the Lord had said through
the prophet: 23”The virgin will be with child and will give birth to a son, and
they will call him Immanuel”-- which means, “God with us.”
24When Joseph awoke, he did what the angel of the Lord had
commanded him and took Mary home as his wife. 25But he had no union with her
until she gave birth to a son. And he gave him the name Jesus.
Initial Observations on the Reading
It is helpful to read through the passage several times and make a
number of observations about the text. Most of the observations will raise
questions that you will try to answer (Bible study involves learning what kind
of things to look for, what kind of questions to ask). But spend as much time
as you can observing what the text is saying, how it says it, what it is not
saying, what it is emphasizing, and the like.
For example, the passage says nothing about the difficulty of the
situation for Mary and Joseph and their family, which must have been
considerable. But that difficulty may be the reason that an angelic revelation
was required. Whenever something like this occurs, something so removed from
human experience, there is usually some revelation from God that will set their
hearts at ease and encourage their faith response. And besides this, Mary
herself had received an angelic visit (Luke 1:26-38) with the same message, and
that revelation was confirmed for her by the response of her cousin Elizabeth
(Luke 1:39-45). When you gather together the accounts of the announcement of
this supernatural birth, it is easier to understand the straightforward
compliance of Joseph and Mary.
Now then, we need to look at how the narrative is constructed. The
passage has a little introduction telling us that this is how the birth came
about. If you read through the passage again and make a note (mental, if not
literal) of the story line, you will see how our study will proceed. The main
clauses tell that Mary was pledged to be married, she was found to be pregnant,
and Joseph was planning to divorce her, albeit in a kind way. But a revelation
from God explained her condition, and so he completed the marriage agreement,
but did not have sex with her until after the birth of Jesus. This is a short
passage, and so the story line is easy to identify.
Two things in the narrative give it all the meaning that it needs.
The first is the quotation of what the angel said. Without that nothing in the
story could be understood. And so a lot of attention will be focused on the
revelation about the birth of Jesus. The second thing that is added to the
story that is essential to the interpretation is the editorial explanation that
Matthew makes in verses 22 and 23, telling us how this was all a fulfillment of
the prophecy of Isaiah. No doubt Mary (and Joseph) understood this connection
in due course, but perhaps not at the time of the event. The explanation is put
in for the readers of the account that this supernatural birth is a fulfillment
of a prophecy from God. This too will have to be studied.
So then, identifying the quotations and the comments in the
narrative that explain the story line will direct us to what is most important
in understanding the story. We still have to make sure we understand the story
line, but these things will lead us to the full meaning of the event.
The Subject Matter of the Story
This account, as its heading says, is about the birth of Jesus the
Christ. If we had to identify a principle actor in the narrative, it would have
to be the Lord, moving behind the scenes to bring about the birth of Christ.
Mary is found to be with child (the verb is passive, and so the story is not
emphasizing anything she did). Joseph is about to act, but is prevented from
doing so by the Lord through a dream. His actions are in response to the
revelation from God. But it is God who is at work in the narrative: God the
Holy Spirit brings about the conception in Mary, the angel from God reveals the
mystery to Joseph and gives him the instructions, and all of this is a
fulfillment of what God had prophesied hundreds of years earlier.
With the emphasis being on the work of God like this, the birth
can only be seen as supernatural. This is the tone that Matthew wants to set at
the outset of his gospel--there is nothing purely human about this Jesus. The
birth was of God, explained by God, in fulfillment of a prophecy by God. God
planned it, God carried it out, and God made sure the main participants
understood it (as much as they were capable of understanding). The whole thing
was supernatural.
Identifying the subject matter and the main “character” in the
story helps us stay close to the point of the story, or at least to do justice
to the tone of it.
Cultural Aspects of the Story
It will be helpful to deal with the cultural aspect of marriage at
this point since it comes up so quickly in the story line. Joseph and Mary were
engaged to be married, betrothed as some versions translate it. In that culture
the betrothal was tantamount to being married, except that they waited for a
period of about a year before they actually consummated the marriage. This was
to show that the couple remained pure until they were united. If there was a
violation in that period--as this appeared at first to be--then it would take a
divorce to end the engagement-marriage. For more on the subject of marriage and
betrothal you can read relevant discussions in the Bible dictionaries. A good
general work to look for (it may be temporarily out of print) is the work by
Roland de Vaux, Ancient Israel (published in paper back in two volumes by
McGraw-Hill; one volume on religious institutions and one on social
institutions--like marriage).
Another subject you may wish to think about, if you have time, is
the importance of dreams in the Bible as a means of divine revelation. Here too
you can start with Bible dictionary discussions. Dreams given to Israel in the
Bible usually have verbal revelation at the center; dreams that concern the
nations often are symbolic and require an interpreter, usually a Hebrew (like
Joseph or Daniel). The dreams at the birth of Jesus are clearly revelation. In
other words, these dreams are not ordinary dreams capable of various
interpretations. They bring a clear word from God. And the people knew about
such things because the Old Testament had a good number of them in the
revelation of God’s program.
The Meaning of the Names
There are not a lot of words in this passage that need defining.
But at the heart of the revelation is the giving of the name “Jesus.” Here too
you could get help from a good Bible dictionary. But to cut the process short I
will summarize what you would find. This is a good Hebrew name very similar to
the Old Testament name “Joshua.” The Hebrews loved to give names with meaning;
and the meaning usually involved some word play on the name. The word play with
this name is on the verb “to save.” That verb in Hebrew is yasha’. Names like
Hosea, Isaiah, and Joshua, to name but a few, are all based on this verb. The
name “Jesus,” like the name “Joshua,” would mean “the Lord saves,” or shortened
would mean “he saves.” This is why the significance of the name is then
explained, “For he shall save his people from their sins.”
This latter clarification was necessary because in the Old
Testament the verb “to save” is most often used for physical deliverance--saved
from enemies, from disease, from oppression, from death. It is also used in the
sense of salvation from sin, but folks would probably think of other types of
salvation first. In fact, the followers of Jesus often thought more in the
sense of a national deliverance from Rome than in a spiritual salvation from
sin. The word from God makes it clear from the outset that the salvation Jesus
will bring will be a salvation from sin. Once sin is dealt with, then the
results of the sin can be taken care of as well (and there will be deliverance
from the problems that sin has caused).
The Angelic Revelation
Since we are considering the giving of the name, we might as well
deal with the whole revelation through the angel at this point as well. The
core of the revelation is that “what is conceived in her is from the Holy
Spirit.” This is completely supernatural, of course, and beyond any human
comprehension. The point is simply made that Jesus was born of Mary and without
a human father.
The genealogy in the chapter prepared us for this: verse 16 said,
“and Jacob the father of Joseph, the husband of Mary, of whom was born Jesus,
who is called Christ.” It does not list Jesus as a son of Joseph. He was born
of Mary. We will come back to this when we discuss doctrinal meanings based on
the text. But at this point we should simply recall how Jesus so often said
things like “I am from above, you are from below,” or that “God sent His Son
into the world.” There was a birth in Bethlehem to be sure. Jesus, the human,
was born of Mary; the child was conceived supernaturally in her womb by the
Holy Spirit. But the Son, the divine Son, was sent into the world from heaven
by the Father. And the person of Jesus Christ has these two natures, the
earthly human and the eternal divine, supernaturally united in Him.
The point of the supernatural birth, the revelation about it, and
the giving of the name, follows a long tradition of such things in the Old
Testament. It all underscored that this one would be a child of destiny, a
Godsend as it were. But all of those provisions of children of destiny were
mere shadows in comparison to this one, the coming of the Son of God into the
world. The body of Jesus was specially prepared by God the Spirit for the Son
who came into the world.
The Fulfillment of the Prophecy
Now we need to study the other clarifying section of the passage,
the note that this was a fulfillment of the prophecy by Isaiah. This will be a
little more involved because most Christians are not that well-versed in
Isaiah, and may find it a little complicated to sort through. Any time there is
a mention of a prophecy that was fulfilled you have to go back and read it in
the Old Testament within its context in order to understand the prophecy, and
then see how it was fulfilled in the New Testament.
Here is where a good commentary on the Bible would save you some
time; you could read the chapter in Isaiah and then the chapter’s commentary to
give you an idea of what is going on. But I shall cut the process short here by
summarizing what it going on in Isaiah 7 and how it points to this amazing
birth. But you should read the chapter in Isaiah.
The setting. The setting for the chapter was an impending invasion
about 734 B.C., just a few years before the northern kingdom of Israel was
destroyed (722). The threat was from an alliance being made between the king of
Damascus (Rezin) and the king of Israel (Pekah) against the king of Judah in
Jerusalem (Ahaz). To put it in understandable terms, it would be like modern
Syria joining with the people of the West Bank (which is the heart of
Samaria/Israel) against Jerusalem--except that in those days the people in
Samaria/Israel were Israelites. The troubling alliance sought to remove the
king in Jerusalem and replace him with a puppet king, the son of Tabeel.
The prophet was called to go and meet the king as he checked the
water supply for the siege. The word from God was that there was no reason to
fear these two northern kings--they were smoldering brands or stubs of wood.
The invasion was not going to happen. The word of the Lord was that in a few
years the whole northern territory would be destroyed and taken into captivity
and Judah would survive.
But the message to the king demanded faith if he was to have a
part in the future program of God: “If you do not believe, you will not be
confirmed” (v. 9). In modern expression we would say that Isaiah told the king
that God had a future planned for the kingdom of Judah, but he was not a part
of it. Isaiah knew that this king was not going to trust the Lord.
In fact, the prophet offered a sign to the king. To guarantee the
reliability of the word from the prophet, the king could have asked for any
sign, no matter how strange or how supernatural. But this put him in a dilemma.
You see, he was not a believer, not by any means (read 2 Chronicles 28). So he
did not want to submit to the prophet’s advice or call for faith; but he did
not want to appear as an unbeliever before the people. So he pretended piety
and refused to ask for a sign, saying he did not want to test the Lord.
This angered the prophet (and the Lord) and so a sign was given to
the House of David (in general, not to this king) anyway. The sign was that
there would be a birth that would guarantee the future of the dynasty. War was
coming; extinction was possible; but God was guaranteeing a future for the
royal Davidic family by an unexpected birth: a virgin would conceive and have a
son. The Davidic Covenant would remain in place--but Ahaz would have no share
in the future.
The prophecy. Biblical scholars have different interpretations on
how this prophecy worked, and you can spend a lot of time sorting them out if
you like. Some argue that because this is such a special prophecy it has only
one fulfillment, the birth of Jesus. But a careful reading of the passage
indicates that some partial fulfillment or application of the words was
expected in their lifetime, for things would be happening before the child
reached a certain age. It seems more likely that there was a birth in the days
of Isaiah, not an actual virgin birth, but an unexpected birth of a young
prince to a woman in the royal family, a woman who was a virgin at the time.
The unexpected birth would be seen as a Godsend because it was a sign that the
royal family would continue. It would tell them that God was with them.
The Hebrew word translated “virgin” essentially means a young
woman who is mature enough, or ripe enough, for marriage. But this context
would require the connotation of “virgin” since this was a birth of a prince in
the royal family, but more importantly it was a sign from God.
Some scholars have suggested it looks to the birth of the good
king Hezekiah. Others suggest it is a prophecy of Isaiah’s own son recorded in
similar terms in Isaiah 8. But the text does not say; it is simply the oracle
given in anticipation of the birth.
We do know that the prophecy has its fullest meaning, and its
divinely intended fulfillment therefore, in the birth of Jesus. The Davidic
royal family was almost non-existent (Herod was not even a Jew); Rome was completely
dominating the political scene. And in the middle of all this a sign was given,
which was a fulfillment of the ancient sign of Isaiah: there would be an actual
virgin birth in the lineage of David. Any partial fulfillment in Old Testament
times would merely have been a foreshadowing of the true fulfillment in Jesus.
We shall see this pattern of the way prophecy works again and again.
Please note: the doctrine of the virgin birth does not depend on
the etymology of the Hebrew word for “virgin” or “young woman.” The doctrine is
clearly taught in the Gospel accounts. But the word for “virgin” has its very
specific nuance in reference to the birth of Jesus.
The context in Isaiah. Now, one further thing is necessary for
understanding the announcement of this prophecy--its context. Isaiah 7--11 is
called the Book of Immanuel. Let me walk you through it so you can see the
significance of the section from which this prophecy comes. In chapter 7 the
sign of an extraordinary birth is announced, ultimately a virgin birth, and the
one born will be known as Immanuel, God with us. In other words, the birth
would be evidence of God’s presence with his people. In the Old Testament, that
presence could be felt in a number of ways. But in the New Testament, in the incarnation,
Jesus was fully “God with us.” The sign was that the Davidic family would
continue, and would have a future; but sharing in that future required faith.
Then in chapter 8 Isaiah the prophet lets people know that
Immanuel, this king, will be either a stumbling stone or a foundation stone,
depending on whether they believe in him and make him their sanctuary or not.
If they do not, if they continue to go after spiritists and necromancers and
the like, they will find no answer. Why should they seek the answer among the
dead? They should seek the living God. (The angels in the garden tomb used this
line: Why do you seek the living among the dead?).
Then in chapter 9 Isaiah identifies this wonder king, Immanuel,
and gives him throne names: Wonderful Counselor, Mighty God, Everlasting
Father, and Prince of Peace. He will reign with peace and righteousness.
Amazingly Isaiah says that a child will be born, a son will be given. The
fulfillment in Christ shows how precise this distinction would be.
And then according to Isaiah 11, Isaiah says that this king will
be empowered by the Holy Spirit to bring about universal changes in all
creation.
So the announcement of the supernatural birth of Messiah is in a
context filled with descriptions of this coming king. He is, to say the least,
much more than a mortal king. He is supernatural in every sense of the word.
And from that context the New Testament writers knew that this Jesus, born of
the virgin Mary, was the fulfillment of the prophecy given some 700 years earlier.
They may not have always understood it, but they soon came to realize that
Jesus was indeed God with them, in the flesh (incarnation). When Matthew
explains that the verse in Isaiah 7 finds its fulfillment in the birth of
Jesus, he is also saying that everything in Isaiah 7--11 that describes the one
born of the virgin applies also to Christ.
New Testament Correlations
The better you come to know the New Testament the easier it will
be for you to make the connections to related passages. At this point you can
use dictionaries and concordances. Once you know how to describe what the
passage is about--the incarnation, the supernatural birth of Jesus, the virgin
birth--then you can look these up in Bible dictionaries and they will include
references in the Bible in their discussions. Or, a commentary you might be
using should have some cross references as well.
Gospels. It will be easy to look at the other Gospels to see what
they say about the birth of Jesus. I have already mentioned the account in Luke
1. There the annunciation to Mary described Jesus as “the Son of the Most High”
and “the Son of God.” And it declared that he would reign forever. Obviously
the passage is not talking about just another king. This one is special. This
one is divine.
But John offers some more clarification. He describes Jesus as the
“Word,” the complete revelation of the Godhead. This Word, Jesus, is the
creator of all things (1:3). And this Word became flesh and dwelt (tabernacled)
among us (1:14). And John said that they beheld his glory, the glory of the
only begotten Son. His description of Jesus as the “only-begotten” is crucial
(I think the NIV has made the translation very weak). The verb “beget” (unlike
verbs such as create or make) can only mean that the one begotten shares the
nature of the father. If Jesus shares the nature of God the Father, it means
that Jesus is divine and therefore eternal. There never was a time that he did
not exist. Therefore the word “begotten” must not be understood to mean that he
had a beginning, but that his nature is divine. And John does not mean “divine
in any watered down sense of “godlike”; rather, he means that in this aspect
Jesus is truly unique. So he adds the word “mono-” to the front of the Greek
word “begotten”-- “the only begotten Son.” There is only one in the human race
that is truly divine. The historic creed of the church got it right when it
wrote that Jesus was “begotten, not made.” Jesus is God manifested in human
flesh.
There are two supernatural signs that speak of Jesus’ nature. The
first is the supernatural birth that shows he was not born as we are. The other
is the resurrection, that shows that he is not limited to this world’s
experiences as we are. He is above it all. Both of these signs attest to the
fact that He is the Son of God.
Epistles. There are many passages in the apostles’ writings that
address the birth and what it signified. Two stand out above the rest. The
first is Galatians 4:4, which says “In the fullness of time, God sent forth his
Son, born of a woman, born under the law, to redeem those under the law, that
we might receive the full rights of sons.” It was on time because God
prophesied it; it was a birth through a woman, without a human father, and it
was for the purpose of redemption. If Jesus had had a normal birth with a human
father, he would have been totally human and a sinner like us. Redemption
required the work of someone different, someone above it all, from on high,
sinless and supernatural. Without this description of Christ our salvation
would be without any foundation.
Philippians 2:6-11 should also be read. This tells how He did not
cling to his lofty position and power in heaven, but laid aside his privilege
of divinity and took on the form of a servant, born in human likeness. He humbled
himself, even to the death of the cross. Therefore, God the Father has highly
exalted him in glory, and someday everyone will exalt and praise him. Someday
everyone will acknowledge that Jesus Christ was not simply a good man from
Nazareth, not simply a teacher or a prophet, but God in mortal flesh.
Applications and Conclusions
The passage is clearly written to inform the readers, us, that
Jesus Christ came into this world supernaturally. The child Jesus was conceived
by the Spirit of God in the womb of Mary. We do not know how that was done. But
we do know from the rest of Scripture that this was only the human part formed
in the womb--the divine Son was sent into the world.
The natural response to this is that it is incredible,
incomprehensible, impossible, amazing. Of course, once one actually believes in
God, nothing is impossible for God. But unbelief has trouble accepting
something like this. So we are not surprised to see skeptics trying to explain
it away. In fact, there is some evidence that even in the time of Jesus people
considered his birth “troubled”: John 8:41 records the enemies of Jesus saying,
“We are not born of fornication,” possibly hinting at some question about his
birth. But Jesus’ response to them was that He was from above, and they were
from below, from their father the devil.
So the first response we are to have to the passage is to consider
what it is asking us to believe. The Old Testament prophecy, the angelic
revelations, the account of the event, and the other witnesses and explanations
of it, all declare that the birth of Jesus was completely supernatural, because
He is not a mere mortal. While some might balk at this at first, as the
chapters unfold in the Book of Matthew it will become clear that no one could
do these things if merely mortal. So if at the outset this is hard to grasp,
continue through the book and see how the works of Christ attest to His nature.
After all, it took the disciples a long time to come to grips with this.
The natural corollary to this response is then to consider what we
should do in response to the revelation of the passage. Other passages in
Matthew will spell out the application--give to the poor, give thanks to God,
pray, or a number of things like that. This one does not so specify. But the
natural response would be one of adoration and worship. If this child born of
Mary is indeed who Scripture says He is, then He deserves our devotion. And it
begins with our faith response to Him as the Messiah sent from Heaven.
This has been the theme captured by so many of the writers of
carols celebrating the birth of Jesus. Consider this most popular one:
O little town of Bethlehem, how still we see thee lie;
Above thy deep and dreamless sleep the silent stars go by;
Yet in thy dark street shineth the everlasting Light;
The hopes and fears of all the years are met in thee to-night.
For Christ is born of Mary; and gathered all above
while mortals sleep the angels keep their watch of wondering love;
O morning stars! Together proclaim the holy birth,
And praises sing to God the King and peace to men on earth.
How silently, how silently the wondrous gift is given!
So God imparts to human hearts the blessings of His heaven;
No ear may hear His coming ; but in this world of sin
where meek souls will receive Him still, the dear Christ enters
in.
O holy child of Bethlehem, descend to us we pray;
Cast out our sin, and enter in--be born in us today!
We hear the Christmas angels the great glad tidings tell--
Oh come to us, abide with us, Our Lord Immanuel.
So Matthew sounds the note from the very beginning. God has
visited this planet in order to redeem people from their sins. It all began
with the extraordinary birth through a virgin, Mary, which had been foretold
centuries earlier. Everything about this incarnation was to be supernatural, or
it would not work. And so from the outset we are confronted with the divine
nature of Jesus the Messiah, and with the purpose of his coming into the world.
As Isaiah said, this would all be a stumbling block to some, but a
foundation stone to those who believe. Whether people believe this first sign
or not, the point is clear as to what the Word of God is clearly saying about
Jesus. Matthew will now build on this introduction through the chapters.
Now if you were organizing this little section for a Bible study,
it can be outlined rather neatly. The first few verses would cover the
situation, the unexpected pregnancy and Joseph’s response to it (vv. 18,19).
Then, the next few verses explain the pregnancy (vv. 20-23): the child was
conceived by the Holy Spirit and would be the Savior of the world, and this
child would be Immanuel, the wonder king prophesied by Isaiah. The final
section would then report the obedience of Joseph in marrying Mary and naming
the child “Jesus.”
In addition to the main idea of the revelation about Jesus Christ,
the passage also illustrates a practical principle for God’s people that would
be applicable in many other situations. The works of God are always
supernatural, and so the revelation about His works must be studied in order to
discern what the divine plan is and how it should be embraced by faith. Those
who believe in the Lord will receive His Word and obey it.
https://bible.org/seriespage/birth-jesus-matthew-118-25
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Gene Autry
Here Comes Santa Claus [Lyrics]
http://www.youtube.com/watch?v=8do4_RIDkCs
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Burl Ives - A Holly Jolly Christmas (MCA Records 1965)
http://www.youtube.com/watch?v=G5oFfy6jzlk
--------------------
Rare 1946 Como: O Little Town Of Bethlehem - Perry Como
http://www.youtube.com/watch?v=mKzCRh5azoQ
------------------
The Purpose (Get Up Weary Soldier)
http://www.youtube.com/watch?v=TaRI0VSyjps
---------------------
Bing Crosby - White Christmas (1942) Original Version
http://www.youtube.com/watch?v=w9QLn7gM-hY
-----------------
BLOGS POSTED:
POSTED
CANADA MILITARY NEWS: Troops Christmas Wish List- what 2 mail and
where pls- December 2013- the good stuff- NORAD-SANTA/Videos- We love u so much
NATO-ISAF GLOBAL TROOPS- land, sea, air
http://nova0000scotia.blogspot.ca/2013/11/canada-military-news-hey-canada-heres.html
POSTED
CANADA MILITARY NEWS: Let's have some Christmas cheer troops-
Videos and jokes and honour 2da 4 South Pole - Walking With The Wounded Allied Challenge-
South Pole-here they come December 2013
http://nova0000scotia.blogspot.ca/2013/12/canada-military-news-lets-have-some.html
CANADA MILITARY NEWS: Troops Christmas Wish List-NORAD AND SANTA
looking 4 u kids- what 2 mail and where pls- December 2013- the good stuff-
NORAD-SANTA/Videos- We love u so much NATO-ISAF GLOBAL TROOPS- land, sea, air
http://nova0000scotia.blogspot.ca/2013/11/canada-military-news-hey-canada-heres.html
CANADA MILITARY NEWS: Oct 2013- Our Catholic-Christian Faith in
Canada/Pope Francis and Canada's love of our CANADA GAY MILITARY CHAPLAIN
GENERAL and our military/love of our Jewish and Muslim brothers and sisters and
our Canadian history/Dr.Lockeridge 1976/Latin/Rosary - we are Canadian -God is
Angry- WATER MORE PRECIOUS THAN GOLD- Pope Francis
http://nova0000scotia.blogspot.ca/2013/10/canada-military-news-oct-2013-our.html
Santa's A Canadian -VIDEO
http://www.youtube.com/watch?v=Ei3rTITyOhY
--------------------
Heaven was needing a hero (Hommage Canadien 2012 Canadian
Tribute)-Jo Dee Messina
Un montage de photos en hommage à nos Soldats Canadiens décédé en
service pour défendre notre pays et notre liberté.
A photos montage tribute to our Canadian Fallen Soldiers who died while
serving our country and protect our freedom.
Merci à vous.
Thanks to you.
-----------
UK: 'We Will Remember Them'. A Tribute For Fallen Troops. CD
/ DVD Out Now (our Michael Bolton... and treasures supporting UK)
http://www.youtube.com/watch?v=5ektQbe-dOU
----------------
Christkindel and Reveillon Christmas Eve for French Canadians and
Acadians, was the highlight of the holidays, when preparations were made for
the Reveillon, the tree trimmed and the Creche, or Nativity scene carefully
placed underneath. The entire family would attend midnight mass and come home
to a feast of la tourtiere (meat pie) and Yule log; a chocolate cake in the
shape of a log to symbolize the birch log burned in the fireplace on Reveillon.
I gew up with a similar tradition, though after mass we had pea soup; the best
ever made; which was my father's specialty. The tree would not be trimmed until
the younger children went bed, and it would be part of our surprise on
Christmas morning. In my own home today, I always have my dinner on Christmas
Eve, so that the following day I can enjoy with my family, and not have to
spend it in the kitchen.
----------------------
The reading of this Christmas story is a Christmas eve tradition.
A Visit from St Nicholas.
by Clement C. Moore.
'Twas the night before Christmas, when all through the house
Not a creature was stirring, not even a mouse;
The stockings were hung by the chimney with care,
In hopes that St Nicholas soon would be there;
The children were nestled all snug in their beds,
While visions of sugar-plums danced in their heads;
And mamma in her ‘kerchief, and I in my cap,
Had just settled our brains for a long winter’s nap,
When out on the lawn there arose such a clatter,
I sprang from the bed to see what was the matter.
Away to the window I flew like a flash,
Tore open the shutters and threw up the sash.
The moon on the breast of the new-fallen snow
Gave the lustre of mid-day to objects below,
When, what to my wondering eyes should appear,
But a miniature sleigh, and eight tinny reindeer,
With a little old driver, so lively and quick,
I knew in a moment it must be St Nick.
More rapid than eagles his coursers they came,
And he whistled, and shouted, and called them by name;
‘Now Dasher! now, Dancer! now, Prancer and Vixen!
On, Comet! On, Cupid! on, on Donner and Blitzen!
To the top of the porch! to the top of the wall!
Now dash away! dash away! dash away all!’
As dry leaves that before the wild hurricane fly,
When they meet with an obstacle, mount to the sky;
So up to the house-top the coursers they flew,
With the sleigh full of Toys, and St Nicholas too.
And then, in a twinkling, I heard on the roof
The prancing and pawing of each little hoof.
As I drew in my head, and was turning around,
Down the chimney St Nicholas came with a bound,
He was dressed all in fur, from his head to his foot,
and his clothes were all tarnished with ashes and soot.
A bundle of Toys he had flung on his back,
And he looked like a peddler, just opening his pack.
His eyes-how they twinkled! his dimples how merry!
His cheeks were like roses, his nose like a cherry!
His droll little mouth was drawn up like a bow,
And the beard of his chin was as white as the snow;
The stump of a pipe he held tight in his teeth,
and the smoke it encircled his head like a wreath;
He had a broad face and a little round belly,
That shook when he laughed, like a bowlful of jelly.
He was chubby and plump, a right jolly old elf,
and I laughed when I saw him, in spite of myself;
A wink of his eye and a twist of his head,
Soon gave me to know I had nothing to dread.
He spoke not a word, but went straight to his work,
and filled all the stockings; then turned with a jerk,
and laying his finger aside of his nose,
and giving a nod, up the chimney he rose;
He sprang to his sleigh, to his team gave a whistle,
and away they all flew like the down of a thistle.
But I heard him exclaim, ‘ere he drove out of sight,
‘Happy Christmas to all, and to all a good-night.
We hope you enjoyed the Christmas poem, twas the night before
Christmas story. Clement Clarke Moore wrote the Christmas poem twas the night
before Christmas for his children in 1822. Professor Moore’s Christmas poem or
Christmas story twas the night before Christmas is a classic American Christmas
story.
Clement Clarke Moore, a professor of Greek and Oriental Literature
at the Episcopal General Theological Seminary in New York City, wrote “‘Twas
the Night Before Christmas,” also called “A Visit from St. Nicholas,” for his
son Robert in 1822. Robert liked to ride his pony, Lightening, in the woods and
one day, he and his pony took a spill. Since his pony had broken 2 legs, they
shot it. Robert loved his pony so much, so he did not try to get well, and each
day he called pitifully for Lightening. His father had been working on a
dictionary before the accident and thought if only he could write a Christmas
story that would interest his son. He had written many books for college
students, but never a children’s book. He finished writing “’Twas the Night
Before Christmas” on Christmas eve. As he started to read, a few lines at a
time, Robert responded with a tiny smile and by the time he was through reading
the Christmas poem, he said, “Read it again.” Again his father read the story
of a visit from St. Nicholas. This time when Moore finished reading the holiday
poem, Robert asked if their tree was up. When his father said it was, Robert
asked to see it. Moore’s holiday poem is now a classic American Christmas
story.
Professor Moore was a private person and was embarrassed by the popularity
of his Christmas poem or Christmas story twas the night before Christmas. Moore
finally acknowledged writing the Christmas poem or Christmas story twas the
night before Christmas in 1837. The sentinel published the Christmas story twas
the night before Christmas poem a decade later.
In 1863 the cartoonist Thomas Nast created images of the Christmas
story (twas the night before Christmas poem). We associate these Christmas
story images (twas the night before Christmas poem) even today.
Mr. Moore spoke modestly of his Christmas story (twas the night
before Christmas poem) but the Christmas story (twas the night before Christmas
poem) is a special present to us all.
http://www.christmas-decorations-gifts-store.com/christmas_poem.htm
--------------------------
http://www.twasthenightbeforechristmas.ca/
Twas The Night Before Christmas wins four Benjamin Franklin Awards
on May 29th, 2013 in New York, Gold Medal for best cover for a children's
title, silver for best interior, and silver for best overall picture book and a
silver as an ebook. Awards sponsored by the IBPA Independent Book Publishers of
America.
Wins gold for Mom's Choice Awards, a gold for the Moonbeam
Chidren's Book Awards and a first place at the Global International eBook
Awards.
The most popular poem, written by Clement C. Moore, is also known
asA Visit From St. Nicholas and The Night Before Christmas. It was written in
1822 in New York City and first appeared in print on Christmas Eve one year
later.
Charles Dickens brings out a Christmas Carol several decades
later in 1843. Twas is the considered to be the most famous poem in the English
language and A Christmas Carol to be the most famous novel.
The Night Before Christmas
---By Clement C. Moore
Chinese edition available on amazon.com for November 2013.
圣诞前夕
---克莱蒙特・莫尔
1. 圣诞前夕真美妙
屋子里边静悄悄
万物无声又无息
老鼠也都学乖了。
2. 壁炉上边烟囱旁
圣诞袜子挂成行
细心排列齐整整
圣诞老人要来访。
3. 小朋友们睡得香
抱着被子暖洋洋
梦见糖梅仙子到
跳舞跳得真欢畅。
How
To Pray The Rosary - The purpose of the Rosary is to help keep in memory
certain principal events or mysteries in the history of our salvation, and to
thank and praise God for them. There are twenty mysteries reflected upon in the
Rosary, and these are divided into the five JOYFUL MYSTERIES, the five LUMINOUS MYSTERIES, the five SORROWFUL MYSTERIES, and the five GLORIOUS MYSTERIES.
1.
Make the Sign of the Cross and Say the Apostles' Creed
(I
believe in God the Father Almighty, Creator of heaven and earth; and in Jesus
Christ, His only Son, our Lord, who was conceived by the Holy Spirit, born of
the virgin Mary, suffered under Pontius Pilate, was crucified, died and was
buried. He descended into hell; the third day He rose again from the dead. He
ascended into heaven, sits at the right hand of God, the Father Almighty. From
thence He shall come to judge the living and the dead. I believe in the Holy
Spirit, the Holy Catholic Church, the communion of Saints, the forgiveness of
sin, the resurrection of the body, and life everlasting. Amen. )
2.
Say the "Our Father"
(Our
Father, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be
done on earth as it is in heaven. Give us this day our daily bread and forgive
us our trespasses as we forgive those who trespass against us. And lead us not
into temptation, but deliver us from evil. Amen. )
3. Say three (3) Hail Marys"
Hail
Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and
blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us
sinners, now, and in the hour of our death. Amen.
Hail
Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and
blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us
sinners, now, and in the hour of our death. Amen.
Hail
Mary, full of grace, the Lord is with thee. Blessed art thou amongst women and
blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us
sinners, now, and in the hour of our death. Amen.
4.Say
the "Glory Be to the Father"
Glory
be to the Father, and to the Son, and to the Holy Spirit. As it was in the
beginning, is now and ever shall be, world without end. Amen.
5.Announce
the First Mystery; then say the "Our Father"
Mystery:
The
First Sorrowful Mystery
THE
AGONY IN THE GARDEN
Jesus comes with
his disciples to Gethsemani: "Stay here, while I go yonder and pray."
Entering the
garden with Peter, James, and John, Jesus prays, "My soul is sorrowful
unto death."
Jesus sees the
sins of all mankind, whose guilt He has taken upon Himself.
He sees the wrath
of the Father which His sufferings must appease.
So great is his
anguish that His sweat becomes as drops of blood falling to the ground.
An angel appears
to Him from heaven to strengthen Him.
"Father, if
it be possible, let this cup pass from Me; yet, not My will but Yours be
done."
Finding the
disciples asleep: "Could you not watch one hour with me?"
Jesus is betrayed
by Judas, cruelly bound and led away.
Father, by the
merits of the agony of Jesus in the Garden, have mercy on us and on the whole
world.
Spiritual
Fruit: God's Will be done
6
Say ten (10 Hail marys," while meditating on the mystery
7.
Say the Glory Be to the Father....
8. Announce the Second Mystery
(sorrowful....example.. mourning the death of Jesus)
The
Second Sorrowful Mystery
THE
SCOURGING AT THE PILLAR
Jesus is taken
before the High Priest where He is falsely accused, buffeted and insulted.
The Jewish
leaders take Jesus before Pilate, for only he can impose the death penalty.
The robber,
Barabbas, is preferred to Jesus.
Pilate can
"find no cause in Him", yet to appease the Jews, he orders Jesus to
be scourged.
The scourge is
made of leather thongs to which are attached small sharp bones.
Jesus is bound to
a pillar and cruelly scourged until His whole body is covered with deep wounds.
The Lamb of God
offers His suffering for the sins of mankind.
Jesus suffers so
much in His sacred flesh to satisfy, especially, for sins of the flesh.
The prophesy of
Isaiah is fulfilled: "He was wounded for our iniquities, He was bruised
for our sins."
Father, by the
merits of Jesus in this painful scourging, have mercy on us and on the whole
world.
Spiritual
Fruit: Mortification of the senses
and
continue.... with our Father until
completed.
The
Third Sorrowful Mystery
THE
CROWNING WITH THORNS
Pilate asks,
"Are You a king?" Jesus answers: "I am a King, but My kingdom is
not of this world."
In the
praetorium, the soldiers place an old purple robe on Jesus in mockery of His
claim to be a king.
They fashion a
crown out of thorns, and forcefully press it down upon His head.
In His bound
hands they place a reed, as a sceptre, in mockery of His kingship.
Kneeling before
Him in derision, they spit on Him, and cry out: "Hail, King of the
Jews!"
Taking the reed
from His hand they strike Him on the head, driving the thorns more deeply into
His scalp.
Pilate brings
Jesus before the people, hoping His pitiful sight will soften them:
"Behold the man!"
Their response:
"Crucify Him! Crucify Him!"
Our Blessed Lord
submitted to this terrible humiliation to make reparation for our pride.
Father, by the
merits of this painful humiliation, have mercy on us and on the whole world.
Spiritual
Fruit: Reign of Christ in our heart
The
Fourth Sorrowful Mystery
THE
CARRYING OF THE CROSS
One condemned to
death by crucifixion is forced to carry the cross to the place of execution.
The suffering of
Jesus is intense as the cross is laid on His bruised and wounded back and
shoulders.
Weak and
exhausted from loss of blood, lack of food and rest, Jesus falls three times under
the cross.
Jesus meets His
afflicted Mother causing untold anguish in the Hearts of Son and Mother.
The countenance
of Jesus is disfigured with blood and sweat, with dust and spittle.
Veronica wipes
His face, leaving on her towel the image of His countenance.
Fearing that
Jesus might die on the way, the soldiers force Simon of Cyrene to carry the
cross behind Jesus.
Jesus speaks to
weeping women; "Weep not for Me, but for yourselves and your
children."
"If anyone
is to be My disciple, let him take up his cross and follow Me."
Father, by the
merits of this painful journey to Calvary, have mercy on us and on the whole
world.
Spiritual
Fruit: Patient bearing of trials
and
fifth
The
Fifth Sorrowful Mystery
THE
CRUCIFIXION
The hands and
feet of Jesus are nailed to the cross in the presence of His afflicted Mother.
"Father,
forgive them for they know not what they do."
"This day
you will be with Me in paradise."
"Woman,
behold your Son. Son, behold your Mother."
"My God, My
God, why have You forsaken Me?"
"I
thirst."
"It is
finished."
"Father,
into Your hands I commend My spirit."
The side of Jesus
is pierced with a lance. His body is taken down and placed in the arms of His
Mother.
Father, by the
merits of the crucifixion and death of Jesus, have mercy on us and on the whole
world.
Spiritual
Fruit: Pardoning of Injuries
After
the Rosary:
HAIL,
HOLY QUEEN, Mother of Mercy, our life, our sweetness and our hope! To thee do
we cry, poor banished children of Eve; to thee do we send up our sighs,
mourning and weeping in this valley of tears. Turn then, most gracious
advocate, thine eyes of mercy toward us, and after this our exile, show unto us
the blessed fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary!
V.
Pray for us, O Holy Mother of God.
R.
That we may be made worthy of the promises of Christ.
Let
us pray. O GOD, whose only begotten Son, by His life, death, and resurrection,
has purchased for us the rewards of eternal life, grant, we beseech Thee, that
meditating upon these mysteries of the Most Holy Rosary of the Blessed Virgin
Mary, we may imitate what they contain and obtain what they promise, through
the same Christ Our Lord. Amen.
After
each decade say the following prayer requested by the Blessed Virgin Mary at
Fatima: "O my Jesus, forgive us our sins, save us from the fires of hell,
lead all souls to Heaven, especially those who have most need of your
mercy."
As
suggested by the Pope John Paul II the Joyful mysteries are said on Monday and
Saturday, the Luminous on Thursday, the Sorrowful on Tuesday and Friday, and
the Glorious on Wednesday and Sunday (with this exception: Sundays of Christmas
season - The Joyful; Sundays of Lent - Sorrowful)
----------------------------
The Sign of the Cross
In
the name of the Father and of the Son and of the Holy Spirit. Amen.
Signum Crucis
In
nómine Patris et Fílii et Spíritus Sancti. Amen.
Glory be to the Father
Glory
be to the Father and to the Son and to the Holy Spirit, as it was in the
beginning is now, and ever shall be world without end. Amen.
Gloria Patri
Glória
Patri et Fílio et Spirítui Sancto. Sicut erat in princípio, et nunc et semper
et in sæ´cula sæculórum. Amen.
The Hail Mary
Hail,
Mary, full of grace, the Lord is with thee. Blessed art thou among women and
blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us
sinners, now and at the hour of our death. Amen.
Ave, Maria
Ave,
María, grátia plena, Dóminus tecum. Benedícta tu in muliéribus, et benedíctus
fructus ventris tui, Iesus. Sancta María, Mater Dei, ora pro nobis
peccatóribus, nunc et in hora mortis nostræ. Amen.
----------
STATIONS
OF THE CROSS.... FOR CHILDREN
Stations
are places where people wait while they are going from one place to another. A
school-bus stop is like a station. People wait at train stations or bus
stations or airports. Think of some stations where you have been.
Stations
are also places where people take time to think about Jesus as he went to die
on a cross. They are “Stations of the Cross.” They show us how much Jesus loved
us.
You
do not have to think of all of the Stations of the Cross on one day. You may
want to stay at one Station with Jesus for a few days before you move to
another Station. Whatever you decide, Jesus is with you and he loves you.
First Station:
Look at Jesus
Jesus
is standing before angry people who are yelling and saying mean, hurtful things
to him. They scream at him. Some of them tell lies about him, saying that he
did bad things.
But
Jesus stays quiet, even though he knows that he will be hurt. He knows that God
is with him. He even asks God to help him forgive the people who are yelling
and telling lies about him.
Look at Your
Heart
Has
anyone ever said mean or hurtful things about you, or has anyone ever told a
lie about you? If someone did that to you, look at your heart and see how you
felt. Maybe you were scared, or hurt, or maybe you felt very angry.
When
you see how you felt, show your heart to Jesus. See Jesus loving you when you
show him what happens in your heart. Then, when you are ready, you can ask
Jesus to help him make your heart more like his. Maybe you want to ask Jesus to
help you to remember that God is always with you.
Second Station: Look at Jesus
When the soldiers put a big, heavy cross on Jesus' shoulders,
Jesus doesn't fight with them or say angry words to them. He knows that he has
to carry this cross a long way, and he knows that the way will be very hard for
him at times. But Jesus knows that God is with him, and he asks God to help him
to carry this cross, even though it is heavy.
Look
at Your Heart
Have you ever had something happen that was very hard for you?
Sometimes children are very sick, or someone in their family is very sick.
Sometimes adults or older children do not treat younger children nicely.
Sometimes we just can't have things the way we want them.
Take some time to look at what your heart is like when this
happens. Then, when you see what your heart is like, show your heart to Jesus.
See Jesus loving you when you show him what happens in your heart. When you are
ready, you can ask Jesus to help make your heart more like his.
Third Station: Look at Jesus
Jesus
is so tired as he walks along the road with the heavy cross on his shoulders.
The cross keeps pushing into his shoulder, and the stones on the road hurt his
feet. People yell and push him; the soldiers shout for him to move faster.
Then
Jesus falls, and the soldiers yell at him more. How tired Jesus is! Jesus prays
in his heart, “God, help me remember that you are here.”
Look at Your
Heart
Did
you ever fall when you were playing, or when you were helping with something?
Falling really hurts, doesn't it? When people make mistakes, it is like
falling. And when that happens, their heart sometimes feels like it is hurt.
Can
you remember a time when you fell, when your heart felt hurt? As you remember
that time, and look at how your heart felt, show your heart to Jesus. See Jesus
loving you as you show him your heart. When you are ready, you can ask Jesus to
help make your heart more like his.
Fourth Station: Look at Jesus
As
Jesus walks slowly with the cross on his shoulders, a woman comes up to him.
It’s Jesus’ mother, Mary. How sad for them to see each other now. Mary feels so
sad because she sees how much he is suffering, and Jesus sees the sadness Mary
feels. Even though they both know that God is with them, they can’t even say
anything to each other, because they are so sad.
Look at Your
Heart
Have
you ever been very sad, or do you know someone who has been very sad? Being sad
can really hurt someone's heart a lot, can’ it? Sometimes our hearts are sad
because we cannot be with someone we love.
If
you can remember a time when you were very sad, show Jesus what your heart
looked like when you felt that way. Picture Jesus loving you when you show him
your sad heart. Then, when you are ready, you can ask Jesus to help make your
heart more like his.
Fifth Station:
Look at Jesus
Jesus
is so tired that the soldiers know he cannot carry the heavy cross by himself.
So they look around and see someone who looks strong enough to help Jesus carry
this cross. This person's name is Simon.
Jesus
just looks at Simon and quietly whispers, “Thank you” to Simon. Then they
continue on the long road, carrying the cross together.
Look at Your
Heart
Sometimes
helping someone can be difficult, for so many different reasons. Maybe you
haven't finished something that you like to do, when someone asks you for help.
Or maybe you just don't feel like helping that person.
Can
you think of a time when you were asked to help someone and did not want to
help? Show Jesus what it was like when that happened, and picture Jesus loving
you as you show him your heart. Maybe you can even hear Jesus whisper, “Thank
you for helping.” When you are ready, you can ask Jesus to help you to have a
helping heart.
Sixth Station: Look at Jesus
Jesus
is hot, tired, and sweating. His hair is all tangled, and he is covered in dust
from the long walk.
Suddenly,
a woman pushes her way out of the crowd and stands in front of Jesus. She takes
a clean cloth and gently wipes Jesus’ face. Jesus is so thankful that he leaves
a picture of his face on her cloth.
Look at Your
Heart
Have
you ever helped someone? Have you ever done something that helped someone feel
better? Sometimes you may have done something that you thought was very small
or unimportant: bringing a glass of water or juice to someone, or even giving
someone a helping hand with a chore. Maybe you just smiled at someone who
looked sad!
As
you think of the times you helped, show Jesus your heart. As you picture Jesus
loving you, maybe you can also picture Jesus leaving a picture of his face on
your heart. What a wonderful heart you have!
Seventh Station: Look at Jesus
How
very tired, weak, and sad Jesus is now. Even though he keeps trying to walk
with the heavy cross, he just can’t keep going.
The
noise from the crowd and from the soldiers makes him feel even worse. Then
Jesus falls, because he just can’t take another step.
Look at Your
Heart
Have
you ever had a hard time with something? Maybe you can’t do something the way
you want, or you feel as if you keep messing up on something? How does your
heart feel when that happens? Maybe your heart feels the way Jesus’ heart felt
when he fell this second time.
When
you show Jesus how your heart felt, picture Jesus loving you. Jesus knows how
your heart felt; his heart probably felt the same way.
Eighth Station: Look at Jesus
After
Jesus gets up, he continues on the road carrying his heavy cross. He passes
some women who are crying because they are so sad to see Jesus suffer.
But
instead of thinking only of himself and how bad he feels, Jesus tells the women
not to keep crying because of him. He tells them, instead, to take care of
others, and especially to take care of their children.
Look at Your
Heart
Sometimes
it is easy to just think about ourselves -- about what is not going the way we
want it, or about problems that we have. It is very hard, then, to think about
other people. How does your heart look when you do that, when you think only
about yourself?
Show
your heart to Jesus, and picture Jesus loving you with your heart that way.
When you are ready, can you ask Jesus to help you have a heart like his, a
heart that thinks about other people and remembers other people? That’s the
kind of heart Jesus has.
Ninth Station:
Look at Jesus
Jesus
is so tired now that he can hardly take another step. It is hard for him to
breathe. He has been walking a long time along the dusty road, and he has no
energy left. He just can’t go on anymore.
Then
Jesus falls down in the street for the third time. He is so very tired. Jesus
asks God to help him. And Jesus gets up again, even though it is hard for him
to do.
Look at Your
Heart
When
we have really tried to do our best, and have not been able to succeed, it is
easy to feel like Jesus did. Sometimes other people just keep yelling about
something we do, or sometimes other people make fun of the way we do something.
Can
you remember a time when you felt this tired in your heart, when you seemed to
be having a sad or hard time with someone or something? Look at how your heart
felt, and show your heart to Jesus. When you are ready, ask God to help you
when you feel this way.
Tenth Station: Look at Jesus
Finally
Jesus reaches the hill that is the end of the road he has to walk. Jesus knows
that he will die here. But before he dies, the soldiers will do more to him.
They pull off his long robe, and almost all his clothes are taken from him.
Jesus
stands in front of the crowd with only a small piece of cloth covering part of
his body. Jesus asks God to help him remember that he is not alone, that God is
with him through all this.
Look at Your
Heart
Is
it hard for you to share or to give away something that you like? Do you
sometimes like to keep everything for yourself? Do you ever let something of
yours be the reason for bad feelings or bad words between you and someone else?
If
you remember a time when something like this happened, remember how your heart
felt. Then, show your heart to Jesus. You can ask Jesus to help you to have a
heart that is like his heart.
Eleventh
Station: Look at Jesus
How
much Jesus hurts as the soldiers nail him to the cross. He hurts all over; he
is tired and thirsty; he knows that he is going to die. But he looks at the
people who have hurt him and, instead of saying bad things to those people,
Jesus asks God to forgive them.
He
looks at his mother and tells her to take care of others. Even when he is
dying, Jesus is thinking of other people.
Look at Your
Heart
Can
you think of a time when someone hurt you with unkind words or actions? Was it
hard for you to forgive that person?
Jesus
knows that forgiving is hard to do. That's why Jesus will help to change your
heart when you ask him to help you to forgive someone. See how your heart looks
after you ask Jesus to do this.
Twelfth Station:
Look at Jesus
Finally,
after the long walk, after falling three times, after having the men beat him,
after being nailed to the cross and suffering on the cross, Jesus bows his head
and dies.
Now
this part of his life is over. There is nothing left for Jesus to give or to
do. Jesus has given his life for all of us.
Look at Your
Heart
Did
you ever feel that you wanted to make something better, or that if you only
tried harder, something would change that you want to change? Or maybe you felt
that you did not try hard enough at something, and something bad happened.
If
you can think of a time like that, then show Jesus your heart, and let him love
you. When you are ready, you can ask Jesus to help your heart be more like his
heart.
Thirteenth Station: Look at Jesus
Now
Jesus’ lifeless body is taken down from the cross. No more pain or suffering
for Jesus; all the pain is over. Mary, Jesus’ mother, holds him tenderly in her
arms. How sad she is.
And
how sad Jesus’ friends are. They are crying as they hold his body.
Look at Your
Heart
Is
there someone you love who has died? When you remember that person, how does
your heart look?
You
can show your heart to Jesus, and show Jesus what you miss about the person who
died. Jesus knows what your heart looks like, and loves you when you show him
your heart. He can even help your heart become more like his.
Fourteenth Station: Look at Jesus
Jesus’
friends wash his body and wrap it in a clean sheet. They touch his body gently,
and then they put his body into a tomb. When they are finished, they push a
very large stone over the entrance, so that no one can go inside.
Now
there is darkness in the tomb where Jesus’ body lies, and all of his friends go
home because they are very sad and tired.
Look at Your
Heart
Can
you remember a time when you were very sad to say “Good-bye” to someone? Maybe
you were leaving the person for only a short time, or maybe it was for a long
time. Maybe you said “Good-bye” to someone you loved when that person died.
Take
a few moments to think about one of those times you were sad saying “Good-bye,”
and show Jesus how your heart felt then. Try to picture Jesus loving you, and
being with you with your sad heart. Let Jesus love you a lot; Jesus knows how
sad your heart is.
Fifteenth
Station: Look at Jesus
What
a wonderful surprise for his friends when they see that he is alive. His body
is like a new kind of body -- full of light! And he is no longer tired, sad, or
suffering. He has no more pain.
Yes,
he is alive in a new and special way. Jesus will live forever, now, in this new
and special way.
Look at Your
Heart
Have
you ever taken time to thank God for your life, for some of the good things you
have been able to do, for some of the people in your life, or for some of the
good things that people have done for you? When you get up in the morning, do
you say “Thanks” to God for your life and for the wonderful things you can see,
hear, feel, taste, or smell?
How
does your heart look when your heart is full of thanks? Take time to show your
thankful heart to Jesus, and let Jesus let his love touch you.
Simba-
You Raise Me Up
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