Disciples Of Jesus Research Articles

The Liber Altarium and Liber Sepulchrorum of Clairvaux (in a Newly Discovered Manuscript)

Trinity College Dublin manuscript 10708 contains texts concerning the Cistercian Order and the famous Cistercian abbey of Clairvaux. These texts include the Liber Altarium and Liber Sepulchrorum of Clairvaux and acts and notices relevant to the abbey. The principal texts were copied about 1500, apart from additions. The acts and notices were added in the 16th and 17th centuries. The portion of the manuscript on the altars of Clairvaux reports many interesting sacred relics kept at the abbey, for example, pieces from: the bones of Abraham, the beard of Saint Peter, a garment of Saint Thomas of Canterbury, the stone on which Jesus was baptized, a finger of Saint Paul, the hair of the Virgin, the griddle of Saint Laurence, the rock on which the Virgin dined with Jesus's disciples. The Liber Sepulchrorum encompasses the tombs of many eminent persons, including Saints Bernard and Malachy. The acts and notices often relate to chapel and altars in granges owned by the monastery of Clairvaux. The transcripts extend from 1166 to 1609 and speak of such sacred relics as pieces from a bone of Jonah, a cowl of Saint Bernard, the head of Saint Anne, a tooth of Saint Vincent, the rock from which Jesus fell soon after he was born. The Liber Sepulchrorum was published by Crisostomo Henriquez in 1631, but the manuscript on which he bases his text disappeared. Hence the importance of the Dublin manuscript, which had been in Poland and surfaced only in 1994 in a Sotheby's auction sale. The manuscript was bought by the Library of Trinity College Dublin. The texts of the manuscript are valuable not only for the history and archaeology of Clairvaux but also for the history of the cult of saints and relics.

<i>Imitatio Christi</i> in the fourth gospel

Imitatio Christi is a concept which, although not referred to explicitly in the Fourth Gospel, is clearly spelled out in relation to the agency motif occurring in the Gospel. The disciples of Jesus have been appointed as his agents to continue his mission after his departure to his Father. In giving this message through to his readers, the Fourth Evangelist refers to Jesus' calling of his disciples, [Foreign font omitted]; pictures Jesus as [Foreign font omitted]; uses [Foreign font omitted] (the particle of comparison) to compare the lives of the disciples with that of Jesus; points out the tasks the disciples had to perform after Jesus' ascension and, finally, indicates how Jesus dwells in his disciples through the Paraclete.

Book Review: James: Wisdom of James, Disciple of Jesus the Sage

Book Review: <b>James:</b> Wisdom of James, Disciple of Jesus the Sage

The Identity of John's Nathanael

The paper argues that the first known identification of Nathanael outside of John's Gospel equates him with James the son of Alphaeus ( Ep. Apost. 2). It is then observed that the several allusions to the Jacob narrative of Genesis found in the story of Jesus' encounter with Nathanael (Jn 1.45-51) would be poignantly explained by the supposition that Nathanael was also known by the name of Jacob/James. Because John does not explicitly use the name of James for Nathanael, however, we cannot be sure that he assumes it. Yet we find that he and his readers are acquainted with considerable information about the original disciples of Jesus which are not known from any other Gospel materials, and so the possibility cannot be ruled out. The paper concludes that (1) the author of the Epistula Apostolorum identified Nathanael as James son of Alphaeus, (2) this identification may have been supported through an exegesis of Jn 1.45-51, (3) it may also have rested on Asian tradition, and (4) less probably but still possibly, this identity for Nathanael was understood by the author of the Fourth Gospel himself.

The Problem Tongues in 1 Cor 14: A Reexamination

In a previous article in this Journal (Fall, 1995), I suggested an alternative explanation for the "other tongues" of Acts 2:4. Historical evidence demonstrates that both the Judeans from Palestine and the Diaspora Judeans shared the same native languages (i.e., Aramaic and Greek). The Judean crowd of Acts 2 had expected to be hearing the "holy tongue" (i.e., Hebrew), the proper language of the temple liturgy, the upper language of the Jewish diglossia. Instead, the disciples of Jesus when filled with the Spirit prophesied in their own native languages (i.e., Aramaic and Greek) and violated the Jewish diglossia. Luke designates these languages as "other tongues" (i.e., languages other than Hebrew). A natural response after exposure to this alternative explanation is to ask: "That makes sense in the context of Acts 2; how, though, does it make sense of the 'tongues' of 1 Corinthians 14?" This article provides an explanation for the "problem tongues" of 1 Corinthians 12-14.

The Birth of Christianity as a Hellenistic Religion: Three Theories of Origin

As a history-of-religions question, the birth of Christianity concerns first of all the theories about the origins of religions. The A. discusses three such theories: (1) theories of fulfillment claiming that the origin of Christianity inaugurated the birth of a new era (Gotthold Ephraim Lessing, Johann Gottfried Herder); (2) the theory of original fraud claiming that Christianity was based on lies by corrupt disciples of Jesus (Hermann Samuel Reimarus); and (3) the theory of original betrayal, claiming that the early disciples of Jesus at once exchanged the master's radical message for accomodation to the corrupt status quo (Friedrich Nietzsche)

Mary For All Christians by John Macquarrie

BOOK REVIEWS 703 tention to the psychological factors that are part and parcel of ritual celebration and human, as well as Christian, identity. A greater familiarity with foreign language sources, especially on this latter point, would have made the book more cogent and complete. The academic theological community is still searching for ever more adequate methodologies for ritual studies. The fact that the American Academy of Religion and the North American Academy of Liturgy have ongoing study groups concerned with this topic is a very encouraging sign. Harper is to be thanked for publishing this book as one at· tempt to articulate how ritual studies are not for the theorist only. As Driver repeatedly asserts, the study of ritual is essential for human survival and Christian vitality. The Catholic University of America Washington, D.C. KEVIN w. IRWIN Mary For AU Christians. By JOHN MACQUARRIE. Grand Rapids, Mich.: Eerdmans Pub. Co., 1991. Pp. xiii + 160. In the preface, John Macquarrie expresses his purpose for writing this collection of papers very clearly and concisely: "... the ecumenical spirit of recent years has been encouraging Christians to try to understand and appreciate one another's traditions better, so this book is ' for all Christians ' and is written in the hope that they may find in Mary resources for reconciliation rather than conflict." Fittingly enough most of the chapters of this book were originally papers given by Macquarrie to members of the Ecumenical Society of the Blessed Virgin Mary (ESBVM) to which he has belonged since 1970, only a few years following its foundation in England. The foreword to this book by Dom Alberic Stacpoole, one of its contemporary leaders, provides a helpful description of the origin, growth, and ecumenical effectiveness of ESBVM which gives the reader the proper context for the spirit and doctrinal contents of the book. Part Two, " An Ecumenical Office of Mary -the Mother of Jesus" and several supplementary appendices for options in reciting this Office, shows that ESBVM is very much motivated by devotional practices as well as doctrinal dialogues. "God and the Feminine," the initial essay, was originally a paper delivered by Macquarrie at ESBVM's Third International Ecumenical Congress held at Birmingham during Easter Week 1975. It is a masterpiece of theological precision and a balanced interpretation concerning an issue which is all too seldom characterized by either quality. 704 BOOK REVIEWS In the movement toward greater equality of the sexes which would produce more freedom and dignity for women, it seems that the most vociferous pro-feminists and anti-feminists rarely hit the happy medium in this complex and highly emotional issue. Macquarrie, on the other makes superb use of the Judaeo-Christian Tradition to aceom· plish just that, looking, for example, to the ethical monotheism of the Old Testament in opposition to the pagan cults, to the fact that there were women among the disciples of Jesus, one of whom was the first witness to his resurrection, and to St. Paul's teaching that the differences between male and female do not really count in the new creation of Christ. Macquarrie points out the indispensable role of Mary in the New Testament scheme of salvation as most significant for the authentic liberation of women. It is his thesis that the "... study of the Marian tradition can help Chrit>tians reach a fuller and more balanced understanding of the feminine in their religion, from the theological question about the significance of sexuality for our understanding of God to practical questions about the roles of women in the modem Church" (p. 23). According to Macquarrie, it is not linguistic innovation but only sound teaching that will show the triune God revealed in Jesus Christ, Son of God and Son of Mary, as communicating divine recreating love to us ,through the feminine as well as the masculine. This reviewer does feel obliged to raise a question about 'the author's use of theological terminology when he refers to the three divine Persons as "three distinct modes of being" (p. 21) which seems to lend itself to a modalist or Sabellian misinterpretation of the mystery of the real distinction between the three divine Persons within the one divine nature...

The dispute between the Sōka Gakkai and the Nichiren Shōshū priesthood: A lay revolution against a conservative clergy

The recent confrontation between the SOka Gakkai, Japan's largest lay Buddhist organization, and the Nichiren ShOshi priesthood that erupted in 1990 revealed an interesting contrast between a reformist lay Buddhist movement and a conservative priesthood that claims the mantle of orthodoxy. The dispute also raises some meaningful questions concerning the state of religion and society in Japan. Can a lay Buddhist movement survive on its own in an increasingly secular industrial society without the active support and legitimization of a priesthood? What is the future of a priestly order that bases its authority on centuries-old traditions in a rapidly changing Japan? An even broader question concerns the role a lay Buddhist group in modern Japanese society can play and the adaptations that it must make to grow. Nichiren ShOshu and the S6ka Gakkai share a common religious foundation that links them to Nichiren B M (1222-1282), founder of the Nichiren school of Japanese Buddhism. Nichiren Shosha H ) , which is one of several sects that makes up the Nichiren school, was founded when one of Nichiren's disciples, Nikko EBX (1246-1333) built the sect's head temple, Taiseki-ji *k5#, near Mount Fuji. The current head priest, Abe Nikken PI N3 H , believes that spiritual and administrative authority over Nichiren Shoshe was passed down to him through a succession of head priests dating back to Nikk6. SomeJapanese religious scholars view his stance as a parallel to the Roman Catholic Church's view of the Pope as the legitimate disciple ofJesus Christ. The SOka Gakkai was founded in the 1930s and grew rapidly after 1945 as a lay religious movement dedicated to the propagation of Nichiren ShOshi Buddhism throughout Japan and the rest of the world. Its pantheon of leaders include Makiguchi Tsunesaburo t~1O=Eft (1871-1944), Toda

Salome the Sister of Jesus, Salome the Disciple of Jesus, and the Secret Gospel of Mark

Salome the Sister of Jesus, Salome the Disciple of Jesus, and the Secret Gospel of Mark

How Mennonites Came to Be. What Mennonites Believe. The Way of Peace. Disciples of Jesus. The Way of a New Life. By J. C. Wenger. Scottsdale, Pennsylvania: Herald Press, 1977. 70 pp. each. $.95 each.

How Mennonites Came to Be. What Mennonites Believe. The Way of Peace. Disciples of Jesus. The Way of a New Life. By J. C. Wenger. Scottsdale, Pennsylvania: Herald Press, 1977. 70 pp. each. $.95 each. - Volume 50 Issue 2

The Significance of Pentecost

For the Christian ‘Pentecost’ is a shorthand way of referring to the initial outpouring of the Spirit on the disciples of Jesus described in Acts 2, although of course the events of that historic day included a public address by Peter and the conversion and baptism of a substantial number of his hearers. The event is scarcely mentioned elsewhere in the NT. The narrative in Acts interprets it as the fulfilment of the prophecy of the baptism with the Spirit made by John the Baptist (Acts i.4f.), and there is one clear reference back to it in Peter's account of the conversion of Cornelius (Acts 11.15–17; cf. 10.47). Otherwise there is no specific reference to it anywhere in the NT, and there is an account of what appears to be a different bestowal of the Spirit by Jesus on ten of His disciples in Jn. 20.22. Luke's narrative is filled with problems of interpretation, and the lack of comparative material makes assessment of its historicity and significance all the more difficult. What we may be able to discuss with some hope of success is Luke's own understanding of the event, since we have the rest of his narrative in the Gospel and Acts as a context to aid us in discovering his interpretation.

Divine service in the church

When Holy Scripture says, ‘Serve the Lord’, it means that our whole life should be spent in continuous service of God. But we, the disciples of Jesus, cannot serve the Lord without assembling in His Name in order to hear the Word of God, to celebrate the Lord's Supper, and to offer prayer, praise and thanksgiving. The service of God which involves our whole life, has as its living centre the service of worship by the assembled congregation. The subject of this lecture is Divine Service or the worship of the congregation assembled in the Name of Jesus Christ.

St. Mark 13

Jesus' answer, which takes up the rest of the chapter, falls quite naturally into three divisions: vv. 5–23, 24–27, and 28–37.It is very hard to find an altogether satisfactory single title for this section. We might call it The End is not yet; for Jesus is certainly warning His disciples that much has still to happen before the consummation of all things. They were, apparently, like people who ‘wish to reap the harvest before the season arrives’, inclined to ‘confound the perfection of Christ's reign with the commencement of it’. So they needed to be warned that ‘the end is not yet’ (v. 7) and that they must resist the deceivers who would be only too ready to play on their impatience. Or we might with equal fairness entitle this section The Characteristics of the Last Times, i.e., of the time between the Incarnation and the Parousia; for that is what we have here. Jesus warns His disciples what they are to expect during the time before the End. Or again, we might call it, as Roux does, The Signs of the End; for these characteristic marks of the time before the End are also signs which point to the End. Though not to be mistaken for the End, they are nevertheless eloquent of it.The first of these signs of the End is the presence of deceivers and the possibility of the disciples of Jesus being led astray. Throughout the last times they will be liable to seduction.

The Apostles in the New Testament and in the Ecclesiastical Tradition of Egypt

There are four lists of the Apostles in the New Testament—one in each of the Synoptic Gospels containing the names of the Twelve, and one in the Book of Acts giving those of the Eleven only. Each list differs from the others in some respects.Peter naturally stands first in each of the New Testament lists, and Judas Iscariot comes last when he is mentioned at all. The one occupies the position of honor at the head of the series; the other is named at the end on account of his treachery. The two sons of Zebedee, with Andrew and Philip, all being prominent members of the apostolic company and early disciples of Jesus, form together with Peter the first five in each of these lists. Below this point there is considerable difference in order and some variation in the names of the Apostles.

How Old Were Christ's Disciples?

This article is interesting if for no other reason than that it is the work of father and son. But it is more interesting in the fact that it shapes up and answers questions which must have occurred to every thoughtful student of the Scriptures. It is hard indeed to realize how much biblical thought has been misled by the painters of unhistorical pictures. It is hardly likely that all of our readers will agree with the conclusions which this article reaches, but that the disciples of Jesus were young seems well established.