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Another tradition ascribes to the See of Artaz a line of seven bishops whose names are known and the periods of whose episcopates bring the succession to the second century. Furthermore, the annals of Armenian martyrology refer to a host of martyrs in the Apostolic age. A roll of a thousand victims including men and women of noble descent lost their lives with St. Thaddaeus, while others perished with St. It is interesting to note that the apocryphal story of King Abgar and Our Lord was reiterated by some native writers as having occurred in Armenia in order to heighten the antiquity of that religion amongst their forefathers.

Though it is hard to confirm or confute the historicity of these legends so dear to the hearts of Armenians, it may be deduced from contemporary writers that there were Christians in Armenia before the advent of St. Gregory Ulluminator, the fourth-century apostle of Armenian Christianity. Eusebius of Caesarea ca.

THE ORAL TRADITION OF THE APOSTLES

First, he states that Dionysius of Alexandria d. Although this second episode must have occurred in the lifetime of Gregory the Illuminator, there is no doubt as to the antiquity of the first reference to the Armenians. Further, if we believe the argument advanced by Ormanian and other native Armenian historians about a second-century quotation from Tertullian, it must be admitted that Christianity was not unknown in that region at that early date" pp.

Jude is described as natural from the early relationship of Armenia to the Holy Land: "The indestructible and everlasting love and veneration of Armenians for the Holy Land has its beginning in the first century of the Christian Era when Christianity was brought to Armenia directly from the Holy Land by two of the Apostles of Christ, St. Thaddeus and St. The early connection with Jerusalem was naturally due to the early conversion of Armenia. Even before the discovery of the Holy Places, Armenians, like other Christians of the neighbouring countries, came to the Holy Land over the Roman roads and the older roads to venerate the places that God had sanctified.

In Jerusalem they lived and worshipped on the Mount of Olives. After the declaration of Constantine's will, known as Edict of Milan, and the discovery of the Holy Places, Armenian pilgrims poured into Palestine in a constant stream throughout the year.

The number and importance of Armenian churches and monasteries increased year by year" "Armenian Patriarchate of Jerusalem," p. One of the most unusual side references to the association of St. Jude Thaddaeus with Armenia is found in Catalogue No. During the period between the Apostolic origins of the Armenian Church and the beginning of the 4th century, when the country as a whole formally adopted Christianity, there have been Armenian bishops whose names are mentioned by ancient historians," "Treasures of the Armenian Patriarchate of Jerusalem" by Arpag Mekhitarian, Helen and Edward Mardigian Museum - Catalogue No.

The association of St. Jude with Persia, where part of the ancient Armenia is found today the other parts being within Turkey and the Soviet Union is acknowledged by Roman Catholic tradition as follows: "St. Jude preached throughout Samaria, Edessa and Mesopotamia and penetrated as far as Persia where he was martyred with a javelin or with arrows or by being tied to a cross.

He is pictured as a young or middle aged man in sacred art. His relies are widely distributed. Some are in St. Peter's, Rome, and others in the Church of St.


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Saturninus in Tolosa, Spain. We have a mixture of traditions about the death and burial places associated with St. Kerr says that the burial place of Thaddaeus is variously placed in Beirut and in Egypt. However, in this writer carefully investigated these claims and found no evidence of an Egyptian tradition for the tomb of St. Jude, and no knowledge whatever in Beirut of any such association. Consultation with both Catholic and Syrian Orthodox Church leaders in Lebanon indicate that no such tradition exists there today. On the other hand the Assyrian Church leaders, as well as a major general of the Iranian Army, informed the author during a visit to Teheran October 16, that the original tomb of St.

This is in Iran, near the Soviet border. This could well be the site of the original tomb of St. Jude even though it is likely that to keep the relics safe from the invasion of Genghis Khan, the relics themselves may have been moved westward and scattered from Rome to Spain. The tremendous tomb which is built for these relics in St. Peters Basilica in Rome, which is located directly south of the main altar in a side area, attests to the firm belief among the Catholic authorities that some of the genuine relics of St.

Jude are indeed to be found there in Rome to this day.

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This legend tells of a correspondence between Jesus and Abgar, King of Edessa in what is now southern Russia. Eusebius claims to have seen this correspondence in the archives of Edessa and to have translated it himself from the Syriac language. In the letter Abgar tells that he has heard of Jesus, his divinity, his miracles and his cures. He invites Jesus to come to Edessa to escape from the ill-treatment of the Jews and to heal him of his affliction. Jesus replies in a letter that he must remain in Palestine and fulfill all things there, but that after he is taken up into heaven, he will send one of his disciples to heal him.

The story claims that, after the ascension of Jesus, Thomas sent Thaddaeus to Edessa where he preached the gospel and healed many people, including the King. The story ends with Thaddaeus refusing to accept a large gift of gold and silver from the King. A later account of the legend, which is added by John of Damascus, says that since Jesus could not go to Edessa, he allowed the messenger to try to paint a picture of him to satisfy the longing of Abgar to see him. The messenger could not paint the face of Jesus because of the light that flowed from him.

So Jesus pulled a garment over his face, and on it the picture of his face remained. What is notable in both cases is that those visions involved a direct experience of the divine, rather than just an effect on the consciousness wrought by supernatural power. The subject of the vision can interact and affect natural phenomena. As you say, the same is true of St.

Peter's rescue from Herod's imprisonment. In contrast, Moses and Elijah do not directly interact with the apostles on the Mount of Transfiguration. Although, this also described as a vision horama. Again, Joel's prophecy of the general outpouring of the Holy Spirit promises 'your young men shall see visions horaseis. John the Baptist's witness at Jesus' baptism was a physically audible voice from heaven and a Messiah-affirming descent of the Holy Spirit in the form of a dove.

For a short while, the transcendent voice of God spoke once again into the natural world. Post a Comment When commenting, please leave a name or pseudonym at the end of your comment so as to facilitate communication and responses.

The Apostles and the High Council

Comments must be approved by the moderator before being published. Tuesday, June 11, There were more than twelve apostles? What does it take to be an apostle? June 11, Feast of St. Barnabas is honored in the Church and in the Scriptures as an apostle. While not one of the twelve, he is given this title together with St. Paul in Acts — The apostles Barnabas and Paul. In her liturgy, the Church commemorates St.

Barnabas as an apostle, though not with the same solemnity with which she honors St. Paul and St. Matthias or any of the Twelve. Can we say that St.

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Barnabas is truly an apostle? If so, how many apostles are there? And, is St. Barnabas an apostle like St. Is he an apostle like St. The twelve apostles, and two others. John does the same in Revelation While, St. Luke speaks of how our Savior chose twelve disciples and named them apostles cf. However, although both Sts. Indeed, we must admit that there are at least fourteen, or perhaps even fifteen, apostles. Certainly, St.

Matthias, who was chosen to replace Judas Iscariot, is rightly numbered among the twelve as an apostle. Furthermore, even St. Paul who is never numbered among the twelve must be called an apostle — indeed, we generally call St. Paul the Apostle! However, there can be no doubt that Sts. Though Matthias was not chosen by Jesus during his life, he was chosen by the Holy Spirit to replace Judas in the days between the Ascension of our Savior and Pentecost.

Paul, on the other hand, was chosen directly by our Savior and appointed by him as an apostle. This is what makes the apparition of Jesus to St. Paul so unique — unlike every other vision or apparition of Jesus since the Ascension, our Savior appeared to St. Paul in his own proper body and in his natural species.

How, then, can you try to force Gentiles to live like Jews? We, too, have believed in Christ Jesus in order to be put right with God through our faith in Christ, and not by doing what the Law requires. For no one is put right with God by doing what the Law requires. By no means! This life that I live now, I live by faith in the Son of God, who loved me and gave his life for me. But if a person is put right with God through the Law, it means that Christ died for nothing!

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