|
The Twelve Apostles (, apostolos, Liddell & Scott, Strong's G652, someone sent forth/sent out) were men that according to the Synoptic Gospels and Christian tradition, were chosen from among the disciples (students) of Jesus for a mission. According to the Bauer lexicon, Walter Bauer's Greek-English Lexicon of the NT: "...Judaism had an office known as apostle (שליח)". The Gospel of Mark states that Jesus initially sent out these twelve in pairs (, cf. ,), to towns in Galilee. Literal readings of the text state that their initial instructions were to heal the sick and drive out demons, and in the Gospel of Matthew to raise the dead, but some scholars read this more metaphorically as instructions to heal the spiritually sick and thus to drive away wicked behaviour. They are also instructed to: "take nothing for their journey, except a mere staff -- no bread, no bag, no money in their belt -- but to wear sandals; and He added, "Do not put on two tunics." (NASB), and that if any town rejects them they ought to shake the dust off their feet as they leave, a gesture which some scholars think was meant as a contemptuous threat (Miller 26). Their carrying of just a staff (Mathew and Luke say not even a staff) is sometimes given as the reason for the use by Christian Bishops of a staff of office, in those denominations that believe they maintain an apostolic succession. Later in the Gospel narratives the Twelve Apostles are described as having been commissioned to preach the Gospel to the world, regardless of whether Jew or Gentile. Although the Apostles are portrayed as having been Galilean Jews, and 10 of their names are Aramaic, the other 4 names are Greek, suggesting a more metropolitan background. The Twelve Apostles According to the list occurring in each of the Synoptic Gospels (, , ), the Twelve chosen by Jesus near the beginning of his ministry, those whom also He named Apostles, were: The identity of the other apostle of the twelve varies between the Synoptic Gospels and also between ancient manuscripts of each gospel: The Gospel of John, unlike the Synoptic Gospels, does not offer a formal list of apostles, nor does the author even state their number. However, the following nine apostles are identified in the fourth Gospel account: The individual that the Gospel of John names as Nathanael is traditionally identified as the same person that the Synoptic Gospels call Bartholomew, and most would agree that the sons of Zebedee is likely to be a reference to James the Great and John, while Judas (not Iscariot) probably refers to Thaddaeus, also known as St. Jude. Noticeably missing from the Gospel of John are James the Less, Matthew, and Simon the Canaanite/Zealot. James the Just was, according to the Book of Acts, the leader of the Jerusalem church, and Matthew is noticeably the most Jewish of the Gospels, and it may be the case that the author of John deliberately left out these two figures for a motive opposed to Jewish Christianity. By the second century, the presence of two Simons in the list of the Synoptic Gospels allowed a case to be made for Simon Magus being the other of the Simons, and hence one of the twelve apostles; and it may have been for this reason that John left the other Simon out. The second Simon may also have been Simeon of Jerusalem, the second leader of the Jerusalem church, after James. Recruitment The three Synoptic Gospels record the circumstances in which some of the disciples were recruited, Matthew only describing the recruitment of Simon & Andrew and James & John. All three Synoptic Gospels state that these four were recruited fairly soon after Jesus returned from being tempted by the devil. Simon and Andrew are, according to Matthew, the first two apostles to be appointed, and Matthew identifies them as fishermen. Mark does not identify Simon as also being called Peter until a long time after Simon is introduced in the narrative, but Matthew immediately makes the connection as soon as he is first mentioned. This has the effect of changing the later passage where Jesus names Simon as Peter from one where Jesus bestows the name onto Simon into one where Jesus merely starts using a long held nickname. Both Andrew and Peter are names of Greek origins, which France sees as a reflection on the multicultural nature of Galilee at this time, although evidence exists that Andrew was used by Jews as a name since at least 169 BC in the early period of Hellenic influence. (It is also notable that Peter is identified by Paul in his letters as Cephas, which is the Aramaic equivalent of the Greek Peter, both words meaning "rock"). Simon however is the Greek form of the Hebrew name Shimeon, a common Jewish name found referring to several other individuals in contemporary works such as Josephus as well as in the Old Testament. Despite Jesus only briefly requesting that they join him, the two are described as immediately consenting, and abandoning their nets to do so. Traditionally the immediacy of their consent was viewed as an example of divine power, although this statement isn't made in the text itself. The alternative and much more ordinary solution is that Jesus was simply friends with the individuals beforehand, as implied by the Gospel of John, which states that Andrew and an unnamed other had been a disciple of John the Baptist, and started following Jesus as soon as Jesus had been baptised. As a carpenter (Mark 6:3), it is eminently plausible for Jesus to have been employed to build and repair fishing vessels, thus having many opportunities to interact with and befriend such fishermen. Albright and Mann extrapolate from Simon and Andrew abandonment's of their nets, that Matthew is emphasising the importance of renunciation by converting to Christianity, since fishing was profitable, though required large start-up costs, and abandoning everything would have been an important sacrifice. Regardless, Simon and Andrew's abandonment of what were effectively their most important worldly possessions, was taken as a model by later Christian ascetics. Matthew describes Jesus meeting James and John, also fishermen and brothers, very shortly after recruiting Simon and Andrew. While Matthew identifies James and John as sons of Zebedee, who is also present in their ship, Mark makes no such proclamation. Luke adds to Matthew and Mark that James and John worked as a team with Simon and Andrew. Matthew states that at the time of the encounter, James and John were repairing their nets, but readily joined Jesus without hesitation. This parallels the accounts of Mark and Luke, but Matthew implies that the men have also abandoned their father (since he is present in the ship they abandon behind them), and Carter feels this should be interpreted to mean that Matthew's view of Jesus is one of a figure rejecting the traditional patriarchal structure of society, where the father had command over his children; most scholars, however, just interpret it to mean that Matthew intended these two to be seen as even more devoted than the other pair. The synoptics go on to describe that much later, after Jesus had later begun his ministry, Jesus noticed, while teaching, a tax collector in his booth. The tax collector, Levi according to some Gospels, Matthew according to others, is asked by Jesus to become one of his disciples. Matthew/Levi is stated to have accepted and then invited Jesus for a meal with his friends. Tax collectors were seen as villains in Jewish society, and the Pharisees are described by the synoptics as asking Jesus why he is having a meal with such disreputable people. The enigmatic reply Jesus gives to this is now well known: it is not the healthy who need a doctor, but the sick ... I have not come to call the righteous, but sinners. Fishers of men
Paul of Tarsus
Constantine the Great The Emperor Constantine the Great, sometimes considered founder of the Byzantine Empire, is sometimes called equal to an apostle. Also, Philip Schaff's History of the Christian Church: "Soon after his death, Eusebius set him above the greatest princes of all times; from the fifth century he began to be recognized in the East as a saint; and the Greek and Russian church to this day celebrates his memory under the extravagant title of "Isapostolos," the "Equal of the apostles." The Latin church, on the contrary, has never placed him among the saints, but has been content with naming him "the Great," in just and grateful remembrance of his services to the cause of Christianity and civilization. Comp the Acta Sact. ad 21 Maii, p. 13 sq. Niebuhr remarks: "When certain oriental writers call Constantine `equal to the Apostles,’ they do not know what they are saying; and to speak of him as a ’saint’ is a profanation of the word." Judas Iscariot Judas having betrayed Christ and then in guilt committed suicide before Christ's resurrection (in one Gospel account), the apostles then numbered eleven. According to Acts 1:16–20, Peter states, "Judas, who was guide to those who took Jesus… For he was numbered with us, and received his portion in this ministry… For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.'" Matthias Between the ascension of Christ and the day of Pentecost, the remaining apostles elected a twelfth apostle by casting lots, a traditional Jewish way to determine the Will of God as a replacement of Judas. The lot fell upon Matthias, who then became the last of the Twelve Apostles in the New Testament. This is one of several verses used by Catholics to defend the Church's teaching of "apostolic succession" - that each of "The Twelve" apostles had "an office", and a successor (the bishops). Also intimately connected to the Catholic teaching of apostolic succession is the papacy - the teaching that Peter (the "rock", Matt. 16:18-19) was the "prime apostle" - the first pope - and that after his death, successors to his "chair" (refering to his office as pope, "prime minister") would take over his role as universal shepherd of Christ's flock. Beloved Disciple A figure in the Gospel of John is only referred to as the disciple "whom Jesus loved." This is generally held to be John himself. Jesus Himself The writer of the Hebrews (3:1) refers to Jesus as the "apostle and high priest of our professed faith" and of rank greater than that of Moses. Barnabas In Acts 14:14, Barnabas, the man who introduced Paul to the circle of disciples and the desposyni at Jerusalem, is referred to as an apostle. James the Just Brother or relative of Jesus (see James the Just for details), described by Paul as: "James, Cephas, and John, who were reputed to be pillars" (Gal 2:9 NIV) and described in Acts as leader of the Jerusalem Church, is not called an apostle in the Gospels, though Paul in Galatians 1:19 states that he is one and according to Orthodox Christian Tradition he is the first of the Seventy of Luke 10:1-20. Many believe that the Seventy were also called apostles. The Greek text doesn't use the noun form apostolos but uses the verb form apostello which means to send away and in combination with the rest of the text strongly implies that they are apostles. Andronicus and Junia In Romans 16:7 Paul states that Andronicus and Junia were "of note among the apostles", indicating that he considered these two as well to be apostles. Most evidence points to Junia being a woman, thus this is cited as an example of gender neutrality in the early church. However, the tag "of note among the apostles" can also be considered to mean simply that the apostles considered them to be noteworthy Christians. This is the preferred interpretation of most conservative theologians, and renders the gender argument irrelevant. Following is a quote from Matthew Henry: "They were of note among the apostles, not so much perhaps because they were persons of estate and quality in the world as because they were eminent for knowledge, and gifts, and graces, which made them famous among the apostles, who were competent judges of those things, and were endued with a spirit of discerning not only the sincerity, but the eminency, of Christians." Later Christianizing apostles A number of successful pioneering missionaries are known as Apostles. In this sense, in the traditional list below, the apostle first brought Christianity (or Arianism in the case of Ulfilas and the Goths) to a land. Or it may apply to the truly influential Christianizer, such as Patrick's mission to Ireland, where a few struggling Christian communities did already exist. The reader will soon think of more of the culture heroes. Some Eastern Orthodox saints are given the title specific to the Eastern rites "equal-to-the-apostles", see isapostolos Kosmas Aitolos. The myrrh-bearing women, who went to anoint Christ's body and first learned of his resurrection, are sometimes called the "apostles to the apostles" because they were sent by Jesus to tell the apostles of his resurrection. Twelve Disciples/Apostles of Christ in the Book of Mormon According to the Book of Mormon, shortly after his resurrection, Jesus visited a group of people living in the Americas, and chose twelve apostles to support his church in that region. These men were not called "apostles" in the text, but rather "disciples," as there were already apostles in Jerusalem. The disciples in the Book of Mormon had the responsibility of caring for the Church in the Americas. Their names, according to the third book of Nephi, chapter 19 verse 4, were Nephi, Timothy, Jonas, Mathoni, Mathonihah, Kumen, Kumenonhi, Jeremiah, Shemnon, Jonas, Zedekiah, and Isaiah. According to the book, nine of the twelve died of old age, with three (an unidentified subset of the twelve, called the Three Nephites) remained on the Earth, as did John the Revelator, without "tasting death," to await the Second Coming of Jesus. That is, they were translated from mortal to a state of immortality. However, when Jesus comes again, they will be changed yet again, becoming immortal without dying. Unity School of Christianity/The Twelve Powers of Man The Unity Church associates each Apostle with a power, as per Charles Fillmore's The Twelve Powers of Man. They are Love (John), Enthusiasm or Zeal (Simon the Canaanite), Imagination (Nathanael Bartholomew), Faith (Simon Peter), Strength (Andrew), Power (Philip), Will (Matthew), Understanding (Thomas Didymus), Wisdom (James, son of Zebedee), Order (James, son of Alphaeus), Life (Judas Iscariot/Matthias), and Elimination or Renunciation (Judas Thaddeaus). Most of these are based on the Biblical and historical character of the Apostles, such as Simon's zealotry, Peter's attempt to walk on water when the others would not get out of the boat, Andrew's strength of character when facing execution, or Judas's desire to improve others' lot in life through charity. Sam Patrick and Omar Garrison's Jesus Loved Them: Living Portraits of People Who Knew Jesus, published by Prentice-Hall in 1957, explains the twelve-power connections with the disciples along with full-page paintings of each of them, and others in Jesus's life. A typical Unity Christmas service involves lighting a candle representing each Apostle from a central Christ candle. Special sets of these candles, each a specific color (not designated by Fillmore, but by a later church member), are made available for this service. These powers can be confused with chakras, because each also has a physical location, but the systems are significantly different and incompatible. Apostles today In the Catholic and Orthodox churches, bishops are seen as the successors to the Apostles. See Apostolic succession. Many Charismatic churches consider apostleship to be a gift of the Holy Spirit still given today (based on 1 Corinthians 12:28, and Ephesians 4:11). The gift is associated with church leadership, governing, delegation and church planting. The Church of Jesus Christ of Latter-day Saints ("LDS Church"; see also Mormon) believes that the authority of the original twelve apostles is a distinguishing characteristic of the true church established by Jesus. For this reason, it ordains Apostles as members of its Quorum of the Twelve Apostles, second in authority to the church's First Presidency which is led by the senior Apostle similar to Peter leading the twelve disciples. The New Apostolic Church believes also in the current existence of modern day apostles. They believe in the return of the apostles in the 1830s in England by prophecies. From among the renewal movements in the 1800's see: Catholic Apostolic Church; from which the New Apostolic Church split off. Other examples include the United Apostolic Church. However, an Apostle can be anyone appionted by God for a specific mission. Greek etymology The word apostle comes from the Greek word (apostolos). The Friberg Greek Lexicon gives a broad definition as one who is sent on a mission, a commissioned representative of a congregation, a messenger for God, a person who has the special task of founding and establishing churches. The UBS Greek Dictionary also describes an apostle broadly as a messenger. The Louw-Nida Lexicon gives a very narrow definition of a special messenger, generally restricted to the immediate followers of Jesus, or extended to some others like Paul or other early Christians active in proclaiming the Gospel. In summary then, the word apostle has two meanings, the broader meaning of a messenger and the narrow meaning of an early Apostle restricted to those directly linked to Jesus Christ. For most of Church history the word apostle has lost its generalized meaning, except in some cases where for instance the word is translated into Latin by the word missio, from which we get the word missionary. However, the word as used in the original Greek did not carry the restricted meaning of only 12 apostles, but was a more generalized term meaning anyone who was an envoy or missionary. Because for most of Church history, the word has been restricted to the 12 Apostles, some Christians are repulsed by those who call themselves apostles today, finding it to be a revolting practice. So many churches use culturally more appropriate terms to avoid any controversy, such as missionary, envoy, delegate, messenger, church planter, church founder, etc. Some churches which use the word apostle frequently for modern men, recognize this dilemma and so call contemporary church leaders apostles with a small "a" reserving the capital "A" for the 12 Apostles. While it is not linguistically wrong for people to take the ancient Greek meaning and call themselves apostles today, it does miss the important fact that languages change through time, and calling oneself an apostle today is for many people implying that the speaker is making himself equal to the original 12 Apostles. This modern use has been a gross offense to many and a cause of much misunderstanding among Christian groups. See also | |||||||||||
|
| ||||||||||||
 |
|
| |