The New Testament describes James, Joseph (Joses), Judas (Judas), and Simon as brothers of Jesus (Greek: ??????? , translit.Ã, adelphoi , lit.Ã, 'brothers '). Also mentioned, but unnamed, is the sister of Jesus. Some scholars argue that these brethren, especially James, held a special position of honor in the early Christian church.
Catholics, Assyrians, Eastern Orthodox and Oriental Orthodox believe in Mary's eternal virginity, as did Protestant leaders Martin Luther, Huldrych Zwingli, John Wesley and their respective movements; John Calvin believes that it is possible that Mary remains a virgin but believes that scripture evidence can not be inferred. Those who hold this belief reject the claim that Jesus has biological siblings and maintain that these brothers and sisters accept this appointment because of their close relationship with the nucleus of Jesus, either as Joseph's children from a previous marriage, or as a niece of both. Mary or Joseph.
The literal translation of "brothers" and "sisters" is an objective problem, because there are very few quotes, and their polysemies in the Semitic language family.
In the 3rd century, the biological relatives because of their relationship with the nuclear family of Jesus, without any explicit reference to brothers or sisters, are called desposyni , from Greek ?????????? , plural of ????????? ? , which means "from or belong to the master or master". This term is used by Sextus Julius Africanus, an early 3rd century writer.
Video Brothers of Jesus
Jesus brothers and sisters
The Gospel of Mark 6: 3 and the Gospel of Matthew 13: 55-56 state that James, Joses (or Joseph), Judas and Simon were the brothers of Jesus, son of Maryam. The same verses also mention the unnamed sister of Jesus. Mark 3: 31-32 tells of the "Mother and Brothers of Jesus" who sought Jesus. A verse in the Epistle to Galatians 1:19 mentions seeing James, "brother of God", and no apostle other than Peter, when Paul went to Jerusalem after his conversion. The "brethren of the Lord" are also mentioned, in addition to (but separated from) Cephas and the apostles in 1 Corinthians 9: 5, where it says they have wives. Some scholars claim that Jesus' family may have held positions of authority in the area of ​​Jerusalem until Trajan excluded the Jews from the new city he built on the ruins.
That the brothers are the children of Mary and Joseph held by some of the early centuries; The Oxford Dictionary of the Christian Church claims that Tertullian (ca. 160 - c.225) is one of them. The 3rd-century antidicomarianites ("against Mary") state that, when Joseph became Mary's husband, he was a widower with six children, and that he had a normal marital relationship with Mary, but they later declared that Jesus was not born of this. relationship. Bonosus was a bishop who at the end of the fourth century argued that Mary had other children after Jesus, whom other bishops from his province condemned. Jovinian, and various Arian gurus like Photinus share the same view. When Helvidius proposed it, again at the end of the 4th century, Jerome, representing the general opinion of the Church, stated that Mary was always a virgin; He argues that those who are called Jesus' brothers are sons of Mary's other sister Mary, whom she considers Clopas's wife. The terms "brother" and "sister" used in this context are open to different interpretations, and have been disputed to refer to Joseph's children by previous marriages (Epiphanius's view of Salamis), sister children of Mary (view of Jerome ), or the children of Clopas, who according to Hegesippus was Joseph's brother, and a woman who was not Mary's sister, the mother of Jesus (a modern proposal).
Maps Brothers of Jesus
As church leader
Robert W. Funk, founder of the Jesus Seminar, says that according to the Gospel of Mark, Jesus 'mother and brothers were initially skeptical of Jesus' ministry but later became part of the Christian movement. James, the "Lord's brother," presided over the Jerusalem church after the apostles dispersed and other relatives probably exercised some leadership among the Christians in the area until the emperor Hadrian built Aelia Capitolina on the ruins of Jerusalem and drove all the Jews from there (about 135), after which the point of Jerusalem The Christians are entirely from Gentiles. Traditionally it is believed that the Christians of Jerusalem await the Judeo-Roman war (66-135) at Pella di Decapolis. Jerusalem Sanhedrin moved to Jamnia some time c. 70.
According to the Oxford Dictionary of the Christian Church, when Peter the Apostle left Jerusalem, it was James who became the leader of the church in Jerusalem and was honored by the Jewish Christians. Hegesippus reported that he was executed by the Sanhedrin at the age of 62 years.
Sextus Julius Africanus's reference to "desposyni " (the relative of Jesus' blood related to the nuclear family) is preserved in Eusebius of Caesarea Ecclesiastical History:
For the relatives of our Lord according to the flesh, whether by the desire of bragging or merely wishing to express the fact, in the case that really, has inherited the following story... But as it has been stored in the archive until then the genealogy of the Hebrews as well as the people- those who trace their lineage return to proselytes, such as Achior, Ammonite and Ruth, Moabites, and those who mingle with the Israelites and come out of Egypt with them, Herod, as far as the lineage of the Israelites contributes nothing to his profit , and because he is hooked by his own self-deprecating extraction consciousness, burns all genealogical records, thinking that he may emerge from noble origins if no one else is capable of, from public register, to trace back his lineage to patriarchs or prosellels and to those who mingle with them, called Georae. But some of them are cautious, having obtained their own personal records, either by remembering the names or by getting them in another way from the register, proudly preserving their noble extraction memories. Among these are those already mentioned, called Desposyni, because of their relationship with the Savior's family. Coming from Nazara and Cochaba, villages in Judea, to other parts of the world, they draw the above genealogy from memory and from the diary as accurately as possible. Whether the case then stands so or no one can find a clearer explanation, in my own opinion and the opinion of every honest person. And let this be enough for us, because, although we can not ask for testimony in support, we have no better or better thing to offer. After all, the Gospels proclaim the truth. "And at the end of the same letter he added these words:" Matthan, who is from Solomon, begot Jacob. And when Matthan died, Melchi, who was a descendant of Nathan, gave birth to Eli by the same woman. Eli and Jacob are the brother of the uterus. Eli had died without children, Jacob raised up his seed, returned Joseph, his own son naturally, but by the law of Eli's son. So Joseph is his second son.
Eusebius also kept an extract from a work by Hegesippus (c.110-c.180), who wrote five books (now missing except for some quotes by Eusebius) from the Book of Commentaries on the Acts of the Church. Extract refers to the period from the reign of Domitian (81-96) to the time of Trajan (98-117), and included the statement that two Desposyni were brought forward Domitian then became a church leader:
There are still survivors of the Lord's relative, the grandson of Judas, who, according to his flesh is called his brother. It is told, as belonging to the Davidic family, and Evocatus brought them before Caesar Domitian: because the emperor was afraid of the coming of Christ, as Herod had done.
So he asked them whether they were from the house of David; and they admit it. Next he asks them what property they have, or how much money they have. They both replied that they had only 9000 denari among them, each having half of that sum; but even this they say they have no cash, but as an estimated value of some land, consisting of only thirty-nine plasters, from which they must pay dues, and that they support themselves with their own labor. And then they started holding their hands, showing off, as evidence of their manual labor, the roughness of their skin, and the corn in their hands with constant work.
Then asked about Christ and his kingdom, what is his nature, and when and where it arises, they again reply that it is not of this world, not of the earth, but belonging to the sphere of heaven and angels, and will appear at the end of time, when He will come in glory, and judge life and death, and make every man according to his way of life.
Afterwards, Domitian gives no condemnation to them, but treats them with contempt, for being too cruel to notice, and letting them go free. At the same time he issued orders, and stopped the persecution of the Church. When they are released, they become leaders of the churches, as is usual in the case of those who are martyred and fellow God. And, after the founding of peace for the Church, their lives were extended until the reign of Trajan.
The level of connectedness between Jesus and his brothers
The New Testament mentions James the Just, Joses, Simon, and Judas as brothers (Greek adelphoi ) of Jesus (Mark 6: 3, Matthew 13:55, John 7: 3, Acts 1:13, 1 Corinthians 9: 5)
Etymology
The etymology of the word "brother" ( adelphos ) originally came from "from the same womb" ( a-delphys ), though in the use of the New Testament, Christians and Jews mean " brother "more widely, and applied even to members of the same religious community. In the Bible, the Greek words adelphos and adelphe are not limited to the literal meaning of a complete brother or woman or their plural form.
There are some views from the earliest date on whether the Greek term
The term adelphos (relative in general) differs from anepsios (cousins, nephews, nephews). The second-century Christian Hegesippus writer distinguishes between those who
Aramaic and Hebrew tend to use the circumference to show blood relations, calling some people "brothers of Jesus" will not necessarily imply the same biological mother. Scholars and theologians, who affirm this view, show that Jesus is called "son of Mary" rather than "son of Mary" in her hometown (Mark 6: 3).
The relationship of Jesus' brothers with Mary
In the 3rd century, Mary's eternal virginity doctrine had become established; important early Christian theologians such as Hippolytus (170-235), Eusebius (260/265-339/340) and Epiphanius (c 310/320-403) defended it. The early church did not accept that Mary had a son separated from Jesus. Eusebius and Epiphanius argue that these men were the sons of Joseph of marriage (unrecorded). Epiphanius adds that Joseph became the father of James and his three brothers (Joses, Simeon, Judah) and two sisters (a Salome and a Mary) or (a Salome and an Anna) with James as the eldest brother. James and his brothers were not the children of Mary, but the sons of Joseph from the previous marriage. Joseph's first wife died; many years later, at the age of eighty, "he brought Mary (the mother of Jesus)". According to Epiphanius, Scripture calls them "brothers of God" to shame their opponents. Origen (184-254) also writes that "according to the Gospel of Peter, the brothers of Jesus are sons of Joseph by ex-wives whom he married before Mary."
The apocryphal The History of Joseph the Carpenter , written in the fifth century and framed as Joseph's biography dictated by Jesus, illustrates how Joseph had his first wife, four sons and two daughters. The names of his sons are Judas, Justus, James, and Simon, and the names of his daughters are Assia and Lydia. Years after his first wife died, he brought Mary. Therefore, Jesus' brothers will be the sons of Joseph by his first wife.
Protoevangelium of James explicitly claims that Joseph was a widower, with children, at the time Mary was entrusted to him.
The Catholic Encyclopedia , quoting texts contained in apocryphal writings, writes that:
- When he was forty years old, Joseph married a woman called Melcha or Escha by some, Salome by others; they lived forty-nine years together and had six children, two daughters and four sons, the youngest of whom were James (the Less, "the Lord's brother"). A year after the death of his wife, when the priests announced through Judea that they wanted to find in the tribe of Juda an honorable man to support Mary, then twelve to fourteen. Joseph, who at the age of ninety, went to Jerusalem among the candidates; a miracle manifests the choice God made of Joseph, and two years later the Annunciation happened.
Jerome (c.347-420), another important early theologian, also holds the doctrine of eternal virginity, but argues that this
According to the surviving fragment of the expression of the expression of God from the Apostolic Father Papias of Hierapolis, who lived around 70-163 AD, "Mary the wife of Cleopas or Alfaeus" would be the mother of James the Just, Simon, Judas ( identified as Jude of the Apostles), and Joseph (Joses). Papias identifies this "Mary" as the sister of Mary, the mother of Jesus, and thus as his mother's aunt. Anglican Theologian J.B. Lightfoot rejects Papias evidence as false.
The Gospel of Pseudo-Matthew, probably written in the seventh century, states that Jesus' brothers are his cousins.
Roman Catholicism and Eastern Christianity maintain the doctrine of Early Christianity that Mary is an immortal virgin; Early Protestant leaders, including Lutheran Church founder Martin Luther and Reformed theologian Huldrych Zwingli, also held this view, as did John Wesley, one of Methodism's founders. Eine Christliche Lehrtafel (Christian Catechism), issued by Anabaptist leader Balthasar Hubmaier, teaches the eternal virginity of the Virgin Mary as well. Roman Catholics, following Jerome, conclude that
Other Christian denominations, such as Baptists, see
In the Hebrew Book of Genesis, all the other sons of Jacob are repeatedly called Joseph's brothers, even though they are the children of different mothers. Similarly, Abram (from Terah) is referred to as his brother, Lot. Also, the Second Book of Samuel describes Tamar as Amnon's sister and Absalom, two sons of David by different mothers.
Trees and family tree
The explanation of the true relationship of the 'brothers' of Jesus in the main nuclear family falls into three categories. The first, the so-called "most natural conclusion" of the Gospel text by the Oxford Dictionary of the Christian Church, is that the brothers of Jesus are the children of his parents, Joseph and Mary:
Because of this reconstruction conflict with Mary's eternal virginity doctrine, some alternatives are common. Epiphanius made them the sons of Joseph by the former marriage:
Other reconstructions will make them further relatives, the children of Mary, the mother of James and Joses by Clophas, although this is related to Mary and Joseph in various ways. St. Jerome will have this Mary become the sister of the Virgin Mary:
Modern reconstructions will also make them cousins, but instead of having two Marys being siblings, it will follow Hegesippus in making brother Clophas Yusuf:
Disclaimer of Jesus
According to the Synoptic Gospels, and in particular the Gospel of Mark, Jesus once taught the crowds near his own family home, and when this became their concern, his family went to see him and "they" (unnamed) said that Jesus was "... out of his mind. "
Then he came home; and the crowds gathered again, so they could not even eat. When his family hears it, they come out to hold him, because people say, 'He has come out of his mind.'
And He went home, and the crowds gathered again, in such a way that they could not even eat. When His own people heard this, they went out to take custody of Him; because they say, 'He has lost his mind.'
In the narrative of the Synoptic Gospels and the Gospel of Thomas, when the mother of Jesus and Adelphoi were outside the home that Jesus taught, Jesus told the crowd that whoever did what God wanted would shape his mother and adelphoi . According to Kilgallen, Jesus' answer is a way of asserting that his life has changed at a level that his family is far less important than he taught about the Kingdom of God. The Gospel of John states that Jesus adelphoi did not believe him, because he would not perform miracles with them at the Feast of Tabernacles.
Some scholars argue that the description in Mark's Gospel of the early rejection of Jesus by his family may be related to the tension between Paul of Tarsus and Jewish Christians, who - they say - consider the family of Jesus to be highly respected, for example in the Jerusalem Council.
Karl Keating says that in Jewish culture, younger brothers (siblings of blood) never rebuke, or even admonish, their elders, for being so disrespectful to do so; but in Mark 3:21, also in John 7: 3-4, the brothers of Jesus are shown to do so.
The Absence of Jesus' Brother
There are several occasions in the scriptures where Jesus' brothers and sisters are not shown, eg. when Jesus was lost in the Temple and during His crucifixion. This is disputed to support the view that Jesus' "brothers" are not brothers or siblings, although some reject this.
Luke 2: 41-51 reports the visit of Mary, Joseph, and Jesus to the Temple in Jerusalem when Jesus was 12 years old but did not mention siblings. Robert Eisenman believes that Luke sought to minimize the importance of the family of Jesus in any possible way, by editing James and his brothers from the Gospel record. Keating argues that Mary and Joseph rushed without hesitation immediately returning to Jerusalem when they realized that Jesus was lost, which they would think twice about doing if there were other children (brothers or sisters) to be cared for.
Source of the article : Wikipedia
0 Comments