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Barnabas 1

For other uses, see Barnabas (disambiguation). "Barnabus" redirects here. For other uses, see Barnabus (disambiguation).

Barnabas

Icon of Barnabas

Prophet, , to and , Missionary, and

Born Cyprus

Died reputedly 61 AD Salamis, Cyprus

Honored in Roman , Eastern Orthodox Churches, Oriental Orthodox Churches, , Lutheran Church

Canonized Pre-Congregation

[1] Major Monastery of St Barnabas in , Cyprus

Feast June 11

Attributes 's staff; ; holding the of St Matthew

Patronage Cyprus, Antioch, against hailstorms, invoked as peacemaker

Barnabas (Greek: Βαρνάβας), born , was an early Christian, one of the earliest Christian disciples in .[2] According to :36 [3] Barnabas was a Cypriot Jew. Named an apostle in :14 [4], he and undertook missionary journeys together and defended converts against the . They traveled together making more converts (c 45-47), and participated in the (c 50).[5] Barnabas and Paul successfully evangelized among the "God-fearing" who attended in various Hellenized cities of .[6] Barnabas' story appears in the Acts of the , and Paul mentions him in some of his .[] named him as the author of the to the Hebrews, but this and other attributions are conjecture.[7] Clement of ascribed the to him, but that is highly improbable.[8] Although the date, place, and circumstances of his are historically unverifiable, holds that Barnabas was martyred at Salamis, Cyprus, in 61 AD. He is traditionally identified as the founder of the Cypriot Orthodox Church. The feast day of Barnabas is celebrated on June 11. Barnabas is usually identified as the cousin of on the basis of .[9] Some traditions hold that Aristobulus of Britannia, one of the , was the brother of Barnabas. Barnabas 2

Name and etymologies His Hellenic Jewish parents called him Joseph (although the Byzantine text-type calls him Ιὠσης, Iōsēs, '', a Greek variant of 'Joseph'), but when he sold all his goods and gave the money to the apostles in Jerusalem, they gave (bar naḇyā, meaning 'the son (of the ,בר נביא him a new name: Barnabas. This name appears to be from the '. However, the Greek text of the Acts 4:36 [10] explains the name as υἱός παρακλήσεως, hyios paraklēseōs, meaning "son of consolation" or "son of encouragement". A similar link between ”” and ”encouragement” is found in Paul’s letter to the Corinthians (:3 [11]).

Biblical narrative

Barnabas appears mainly in Acts, a Christian history of the early Christian church. He also appears in several of Paul's epistles. Barnabas, a native of Cyprus and a , is first mentioned in the as a member of the early Christian community in Jerusalem who sold some land that he owned and gave the proceeds to the community (Acts 4:36-37). When the future Apostle Paul returned to Jerusalem after his conversion, Barnabas took him and introduced him to the apostles (9:27). Easton, in his Dictionary, supposes that they had been fellow students in the school of Rabbi .[12]

The successful preaching of at Antioch to non- led the church at Jerusalem to send Barnabas there to oversee the movement (:20–22). He found the work so extensive and weighty that he went to Tarsus in search of Paul (still referred to as ), "an admirable colleague", to assist him.[13] Paul returned with him to Antioch and labored with him for a whole year (Acts 11:25–26). At the end of this period, the two were sent up to Jerusalem (AD 44) with Barnabas curing the sick by , Musée des Beaux-Arts de Rouen. contributions from the church at Antioch for the relief of the poorer in .

Later, they were appointed missionaries and, taking with them, went to Cyprus and some of the principal cities of , , and (:14). After recounting that the governor of Cyprus believed, the Acts of the Apostles 13:9 speaks of Barnabas's companion no longer as Saul, but as Paul, his Roman name, and generally refers to the two no longer as "Barnabas and Saul" as heretofore (11:30; 12:25; 13:2, 7), but as "Paul and Barnabas" (13:43, 46, 50; 14:20; 15:2, 22, 35); only in 14:14 and 15:12, 25 does Barnabas again occupy the first place, in the first passage with recollection of 14:12, in the last two, because Barnabas stood in closer relation to the Jerusalem church than Paul. Paul appears as the more eloquent missionary (13:16; 14:8-9, 19-20), whence the Lystrans regarded him as , Barnabas as [14][15] (14:12). Returning from this first missionary journey to Antioch, they were again sent up to Jerusalem to consult with the church there regarding the relation of Gentiles to the church (:2; 2:1 [16]). According to Gal. 2:9-10, Barnabas was included with Paul in the agreement made between them, on the one hand, and James, Peter, and John, on the other, that the two former should in the future preach to the pagans, not forgetting the poor at Jerusalem. This matter having been settled, they returned again to Antioch, bringing the agreement of the council that Gentiles were to be admitted into the church without taking on Jewish practices.

After they had returned to Antioch from the Jerusalem council and after spending some time there (15:35), Paul asked Barnabas to accompany him on another journey (15:36). Barnabas wished to take John Mark along, but Paul did not, as he had left them on the former journey (15:37-38). The dispute ended by Paul and Barnabas taking Barnabas 3

separate routes. Paul took as his companion, and journeyed through and ; while Barnabas took John Mark to visit Cyprus (15:36-41). According to Hippolytus of , John Mark is not Mark the Cousin of Barnabas, and Barnabas did not dispute with Paul because of personal favor to a relative, but due to his character as his nickname Barnabas ("Son of Encouragement") indicates.Wikipedia:Citation needed Barnabas is not mentioned again in the Acts of the Apostles. However, Gal. 2:11-13 says, "And when Kephas came to Antioch, I opposed him to his face because he clearly was wrong. For, until some people came from James, he used to eat with the Gentiles; but when they came, he began to draw back and separated himself, because he was afraid of the circumcised. And the rest of the Jews (also) acted hypocritically along with him, with the result that even Barnabas was carried away by their hypocrisy." Barnabas is also mentioned in the First Epistle to the Corinthians, in which it is mentioned that he and Paul funded their missions by working side jobs and (it is implied) went without some of the benefits other apostles received, such as female companionship or food and drink (1 Cor. 9:6); Paul states that he and Barnabas forsook those benefits "that we may cause no hindrance to the Good News of " (1 Cor. 9:12).

Barnabas and Antioch Antioch, the third-most important city of the ,[17] then the capital city of Syria province, today , , was where Christians were first called thus. It was indeed the site of an early Christian community, traditionally said to be founded by Peter .Wikipedia:Citation needed A considerable minority of the Antioch church of Barnabas's time belonged to the merchant class, and they provided support to the poorer Jerusalem church.

Council of Jerusalem Main article: Council of Jerusalem Barnabas participated in the Council of Jerusalem, which dealt with the admission of gentiles into the Christian community, a crucial problem in early Christianity. Paul and Barnabas proposed that gentiles be allowed into the community without being circumcised.

Martyrdom Main article: Christian Church tradition developed outside of the canon of the describes the martyrdom of many , including the legend of the martyrdom of Barnabas. It relates that certain Jews coming to Syria and Salamis, where Barnabas was then preaching , being highly exasperated at his extraordinary success, fell upon him as he was disputing in the , dragged him out, and, after the most inhumane , stoned him to death. His kinsman, John Mark, who was a spectator of this barbarous action, privately interred his body.[18] Although it is believed he was martyred of by being stoned, the Catholic-Apocryphal states that he was bounded with a rope by the neck, and then being dragged only to the site where he would be burned to death. This is highly unlikely since the apocryphal Acts states that his bones were burnt to dust and that of some of his bones are stored in a church today; on the other hand, the fire in the apocryphal Acts could have cremated only some of his bones. According to the History of the Cyprus Church,[19] in 478 Barnabas appeared in a dream to the Archbishop of Constantia (Salamis, Cyprus) Anthemios and revealed to him the place of his sepulchre beneath a carob-tree. The following day Anthemios found the tomb and inside it the remains of Barnabas with a manuscript of Matthew's Gospel on his breast. Anthemios presented the Gospel to Emperor at and received from him the privileges of the Greek Orthodox , that is, the purple cloak which the Greek Archbishop of Cyprus wears at festivals of the church, the imperial sceptre and the red ink with which he affixes his signature. Barnabas 4

Anthemios then placed remains of Barnabas in a church which he founded near the tomb. Excavations near the site of a present day church and monastery, have revealed an early church with two empty tombs, believe to be that of St. Barnabas and Anthemios.[20] St. Barnabas is venerated as the of Cyprus.

Other sources Although many assume that the biblical Mark the Cousin of Barnabas (Colossians 4:10) is the same as John Mark (:12, 25; 13:5, 13; 15: 37) and Mark the Evangelist, the traditionally believed author of the , according to ,[21] the three "Mark"s are distinct persons. They were all members of the Seventy Apostles of Christ, including Barnabas himself. There are two people named Barnabas among Hippolytus' list of Seventy Disciples, one (#13) became the of , the other (#25) the bishop of Heraclea. Most likely one of these two is the biblical Barnabas; the first one is more likely, because the numbering by Hippolytus seems to indicate a level of significance. (Stromata, ii, 20) also makes Barnabas one of the Seventy Disciples that are mentioned in the Gospel of :1ff. Other sources bring Barnabas to Rome and Alexandria. In the "Clementine Recognitions" (i, 7) he is depicted as preaching in Rome even during Christ's lifetime. Not older than the 3rd century is the tradition of the later activity and martyrdom of Barnabas in Cyprus, where his remains are said to have been discovered under the Emperor Zeno. The Cypriot Church claimed Barnabas as its founder in order to rid itself of the supremacy of the of Antioch, as did the Archbishop of Milan afterwards, to become more independent of Rome.[22] In this connection, the question whether Barnabas was an apostle became important, and was often discussed during the Middle Ages.[23] The statements as to the year of Barnabas's death are discrepant and untrustworthy.

Alleged writings Tertullian and other Western regard Barnabas as the author of the Letter to the Hebrews. This may have been the Roman tradition—which Tertullian usually follows—and in Rome the epistle may have had its first readers. But the tradition has weighty considerations against it.Wikipedia:Please clarify “Photius of the ninth century, refers to some in his day who were uncertain whether the Acts was written by Clement of Rome, Barnabas, or Luke. Yet Photius is certain that the work must be ascribed to Luke.” [24] He is also traditionally associated with the Epistle of Barnabas, although some modern scholars think it more likely that that epistle was written in Alexandria in the 130s. John Dominic Crossan quotes Koester as stating that New Testament writings are used "neither explicitly nor tacitly" in the Epistle of Barnabas and that this "would argue for an early date, perhaps even before the end of I C.E." Crossan continues (The Cross that Spoke, p. 121): Richardson and Shukster have also argued for a first-century date. Among several arguments they point to the detail of "a little king, who shall subdue three of the kings under one" and "a little crescent horn, and that it subdued under one three of the great horns" in Barnabas 4:4-5. They propose a composition "date during or immediately after the reign of Nerva (96-8 C.E.) . . . viewed as bringing to an end the glorious Flavian dynasty of Vespasian, Titus, and Domitian . . . when a powerful, distinguished, and successful dynasty was brought low, humiliated by an assassin's knife" (33, 40). In 16:3-4, the Epistle of Barnabas says: "Furthermore he says again, 'Lo, they who destroyed this temple shall themselves build it.' That is happening now. For owing to the war it was destroyed by the enemy; at present even the servants of the enemy will build it up again." This clearly places Barnabas after the destruction of the temple in 70 CE. But it also places Barnabas before the Bar Kochba revolt in 132 CE, after which there could have been no that the Romans would help to rebuild the temple. This shows that the document comes from the period between these two revolts. Jay Curry Treat states on the dating of Barnabas (The Anchor Bible Dictionary, v. 1, pp. 613–614): Since Barnabas 16:3 refers to the destruction of the temple, Barnabas must be written after 70 C.E. It Barnabas 5

must be written before its first undisputable use in Clement of Alexandria, ca. 190. Since 16:4 expects the temple to be rebuilt, it was most likely written before Hadrian built a Roman temple on the site ca. 135. Attempts to use 4:4-5 and 16:1-5 to specify the time of origin more exactly have not won wide agreement. It is important to remember that traditions of varying ages have been incoprorated into this work. Treat comments on the provenance of the Epistle of Barnabas (op. cit., p. 613): Barnabas does not give enough indications to permit confident identification of either the teacher's location or the location to which he writes. His thought, hermeneutical methods, and style have many parallels throughout the known Jewish and Christian worlds. Most scholars have located the work's origin in the area of Alexandria, on the grounds that it has many affinities with Alexandrian Jewish and Christian thought and because its first witnesses are Alexandrian. Recently, Prigent (Prigent and Kraft 1971: 20-24), Wengst (1971: 114-18), and Scorza Barcellona (1975: 62-65) have suggested other origins based on affinities in , Syria, and Minor. The place of origin must remain an open question, although the Gk-speaking E. Mediterranean appears most probable. Concerning the relationship between Barnabas and the New Testament, Treat writes (op. cit., p. 614): Although Barnabas 4:14 appears to quote Matt 22:14, it must remain an open question whether the Barnabas circle knew written . Based on Koester's analysis (1957: 125-27, 157), it appears more likely that Barnabas stood in the living oral tradition used by the written gospels. For example, the reference to gall and vinegar in Barnabas 7:3, 5 seems to preserve an early stage of tradition that influenced the formation of the narratives in the and the . The 5th century includes a amongst works condemned as apocryphal; but no certain text or quotation from this work has been identified. Another book using that same title, the Gospel of Barnabas, survives in two post-medieval manuscripts in Italian and Spanish.[25] Contrary to the canonical Christian Gospels, and in accordance with the Islamic view of , this later Gospel of Barnabas states that Jesus was not the , but a prophet and messenger. The book also says Jesus rose alive into without having been crucified and mentions by name.[26] Though the exact dating is disputed, there is also a dispute among scholars as to the work being pseudepigraphical or apocryphal.[27]

Notes

[1] * St Barnabas Monastery (http:/ / www. whatson-northcyprus. com/ interest/ famagusta/ salamis/ barnabas. htm) [2] Harris names him as a "prominent leader" of the early church in Jerusalem. Harris, Stephen L., Understanding . Palo Alto: Mayfield. 1985.

[3] http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Acts& verse=4:36& src=!

[4] http:/ / tools. wmflabs. org/ bibleversefinder/ ?book=Acts& verse=14:14& src=! [5] Durant, Will. Caesar and Christ. New York: Simon and Schuster. 1972 [6] Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. [7] "Hebrews, Epistle to the" Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005 [8] "Epistle of Barnabas." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005 [9] Mark: Images of an Apostolic Interpreter p55 C. Clifton Black - 2009 "infrequent occurrence in the (Num 36:11; Tob 7:2) to its presence in (JW 1.662; Ant 1.290, 15.250) and Philo (On the Embassy to 67), anepsios consistently carries the connotation of "cousin," though ..."

[10] http:/ / www. biblegateway. com/ passage/ ?search=Acts+ 4%3A36& version=ESV

[11] http:/ / www. biblegateway. com/ passage/ ?search=1+ Corinthians+ 14%3A3& version=ESV

[12] "Barnabas", Easton, Matthew George, Eastons's Bible Dictionary, (new and revised edition),(1897), T. Nelson and Sons (http:/ / www. ccel.

org/ ccel/ easton/ ebd2. html?term=Barnabas) [13] F.F. Bruce, New Testament History, p. 233, New York: Doubleday, 1969

[14] Covenantseminary.edu (http:/ / www. covenantseminary. edu/ worldwide/ en/ CC310/ CC310_T_14. html) [15] The renders the "Zeus" by the name ""

[16] http:/ / www. biblegateway. com/ passage/ ?search=Galatians+ 2%3A1& version=ESV [17] Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005, article Antioch [18] "The Life of our Blessed Lord and Savior Jesus Christ: And the Lives and Sufferings of His Holy Evangelists and Apostles," p.455, 1857 AD, Miller, Orton & Co., 25 Park Row, New York.

[19] Church of Cyprus, History of Cyprus Church, The Autocephaly of the Cyprus Church churchofcyprus.org (http:/ / www. churchofcyprus.

org. cy/ article. php?articleID=92) Barnabas 6

[20] Cyprus Commemorative Stamp issue: 1900th Death Anniversary of Apostle Barnabas, philatelism.com (http:/ / www. philatelism. com/

details. php?issueid=22) [21] Ante-Nicean Fathers, ed. Roberts, James Donaldson and A. Cleaveland Coxe, vol. 5 (Peabody MA: Hendrickson Publishers, 1999), 255-6

[22] : St. Barnabas (http:/ / www. newadvent. org/ cathen/ 02300a. htm) [23] Compare C. J. Hefele, Das Sendschreiben des Apostels Barnabas, Tübingen, 1840; Otto Braunsberger, "Der Apostel Barnabas," Mainz, 1876.

[24] Commentary on the Acts (http:/ / books. google. com/ books?id=IcwSvPYSpvkC& pg=PA7) Edwin Wilbur Rice, 1900, p.7. Adolf Harnack mistakenly wrote that Photius believed Barnabas was the author in the 1908 Schaff-Herzog Encyclopedia of Religious Knowledge, Volume 1, p. 487 [25] Compare T. Zahn, Geschichte des neutestamentlichen Kanons, ii, 292, Leipsig, 1890.

[26] Numerical119.tripod.com (http:/ / numerical19. tripod. com/ muhammad_in_barnabas. htm)

[27] Cyril Glass. The Concise Encyclopedia of , Harper & Row, 1989, p. 64. Quoted at http:/ / answering-islam. org/ Barnabas/

References • Attwater, Donald and Catherine Rachel John. "The Penguin Dictionary of Saints," 3rd edition, New York: Penguin Books, 1993. ISBN 0-14-051312-4. • This article incorporates text from a publication now in the public domain: Jackson, Macauley, ed. (1914). "article name needed". New Schaff–Herzog Encyclopedia of Religious Knowledge (third ed.). and New York: Funk and Wagnalls. Literature Epistle of Barnabas • Die Apostolischen Väter. Griechisch-deutsche Parallelausgabe. J.C.B. Mohr Tübingen 1992. ISBN 3-16-145887-7 • Der Barnabasbrief. Übersetzt und erklärt von Ferdinand R. Prostmeier. Series: Kommentar zu den Apostolischen Vätern (KAV, Vol. 8). Vandenhoeck & Ruprecht: Göttingen 1999. ISBN 3-525-51683-5

External links

Wikimedia Commons has media related to Saint Barnabas.

• Biography of St Barnabas (http:/ / www. saintbarnabaschurch. org. uk/ stbarnabasbiog. htm)

• Gospel of Barnabas (http:/ / www. barnabas. net) • "St. Barnabas". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. • "Epistle of Barnabas". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. • Chisholm, Hugh, ed. (1911). "Barnabas". Encyclopædia Britannica (11th ed.). Cambridge University Press.

• The Ecole Glossary about Barnabas (http:/ / www2. evansville. edu/ ecoleweb/ glossary/ barnabas. html)

• The Epistle of Barnabas (http:/ / www. ccel. org/ fathers2/ ANF-01/ anf01-41. htm)

• St. Barnabas the Apostle (http:/ / www. catholic-forum. com/ saints/ saintb12. htm)

• Jewish Encyclopedia: Barnabas (http:/ / jewishencyclopedia. com/ view. jsp?artid=299& letter=B& search=Barnabas)

• Parish of St Barnabas in Tunbridge Wells, England, UK (http:/ / www. sbarnabas. com)

• Barnabas Community Church, Shrewsbury, England, UK (http:/ / www. barnabascommunitychurch. com)

• St Barnabas Monastery and Museum, Famagusta, Cyprus (http:/ / www. cypnet. co. uk/ ncyprus/ city/

famagusta/ stbarnabas/ index. html)

• St. Barnabas, Patron Against Hailstorms, Invoked as Peacemaker (http:/ / www. paulandpeters. com/ blog/ st-barnabas) Barnabas 7

• St. Barnabas (http:/ / www. christianiconography. info/ barnabas. html) at the Christian (http:/ /

www. christianiconography. info) web site.

• The Life of St. Barnabas the Apostle (http:/ / www. christianiconography. info/ goldenLegend/ barnabas. htm) in Caxton's of the Golden Legend Article Sources and Contributors 8 Article Sources and Contributors

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