1.
Life of Jesus in the New Testament
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The four canonical gospels of the New Testament are the primary sources of information for the narrative of the life of Jesus. And the Acts of the Apostles says more about the Ascension episode than the canonical gospels, the genealogy and Nativity of Jesus are described in two of the four canonical gospels, Matthew and Luke. While Luke traces the genealogy upwards towards Adam and God, Matthew traces it downwards towards Jesus, both gospels state that Jesus was begotten not by Joseph, but by God. Both accounts trace Joseph back to King David and from there to Abraham and these lists are identical between Abraham and David, but they differ almost completely between David and Joseph. Matthew gives Jacob as Joseph’s father and Luke says Joseph was the son of Heli, attempts at explaining the differences between the genealogies have varied in nature. Much of modern scholarship interprets them as literary inventions, the Luke and Matthew accounts of the birth of Jesus have a number of points in common, both have Jesus being born in Bethlehem, in Judea, to a virgin mother. In the Luke account Joseph and Mary travel from their home in Nazareth for the census to Bethlehem, angels proclaim him a savior for all people, and shepherds come to adore him, the family then returns to Nazareth. In Matthew, The Magi follow a star to Bethlehem, where the family are living, to bring gifts to Jesus, King Herod massacres all males under two years old in Bethlehem in order to kill Jesus, but Jesuss family flees to Egypt and later settles in Nazareth. Over the centuries, biblical scholars have attempted to reconcile these contradictions, generally, they consider the issue of historicity as secondary, given that gospels were primarily written as theological documents rather than chronological timelines. The five major milestones in the New Testament narrative of the life of Jesus are his Baptism, in the gospels, the ministry of Jesus starts with his Baptism by John the Baptist, when he is about thirty years old. Jesus then begins preaching in Galilee and gathers disciples, after the proclamation of Jesus as Christ, three of the disciples witness his Transfiguration. After the death of John the Baptist and the Transfiguration, Jesus starts his journey to Jerusalem. Jesus makes an entry into Jerusalem, and once there friction with the Pharisees increases. The Gospel of Luke states that Jesus was about 30 years of age at the start of his ministry, a chronology of Jesus typically has the date of the start of his ministry estimated at around 27-29 and the end in the range 30-36. Jesus Early Galilean ministry begins when after his Baptism, he back to Galilee from his time in the Judean desert. The Major Galilean ministry which begins in Matthew 8 includes the commissioning of the Twelve Apostles, the Final Galilean ministry begins after the death of John the Baptist as Jesus prepares to go to Jerusalem. In the Later Judean ministry Jesus starts his journey to Jerusalem through Judea. As Jesus travels towards Jerusalem, in the Later Perean ministry, about one third the way down from the Sea of Galilee along the River Jordan, the Final ministry in Jerusalem is sometimes called the Passion Week and begins with Jesus triumphal entry into Jerusalem
2.
Christ Child
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The Christ Child, also known as Divine Infant, Baby Jesus, Infant Jesus, Child Jesus, the Holy Child, and Santo Niño, refers to Jesus Christ from his nativity to age 12. Upon reaching 13 years-old he was considered to be an adult in accordance with Jewish custom, the canonical Gospels lack any narration of the years between Jesus infancy and the Finding in the Temple when he was twelve. Commonly these are nativity scenes showing the birth of Jesus, with his mother, Mary, depictions as a baby with the Virgin Mary, known as Madonna and Child, are iconographical types in Eastern and Western traditions. Other scenes from his time as a baby, of his circumcision, presentation at the temple, the adoration of the Magi, scenes showing his developing years are more rare but not unknown. Saint Joseph, Anthony of Padua, and Saint Christopher are often depicted holding the Christ Child, the Christ Child was a popular subject in European wood sculpture beginning in the 1300s. The popularity of the Christ child was known in Spain under the title Montanesino after the santero sculptor Juan Martínez Montañés who began the trend. The growth of images being made were quite popular among nobility, while images were also used to colonize kingdoms such of Spain. The symbolism of the Child Jesus in art reached its apex during the Renaissance, tàladh Chrìosda is a Scottish carol from Moidart, Scotland. The Catholic priest Father Ranald Rankin, wrote the lyrics for Midnight Mass around the year 1855 and he originally wrote 29 verses in Scottish Gaelic, but the popular English translation is limited to five. The melody, Cumha Mhic Arois, is from the Hebrides and was a sung as a charm for the fisherman away at sea. The rhythm mirrors the rhythm of the surf and it is sung in the Hebrides at Midnight Mass of Christmas Eve. A number of texts, the Infancy Gospels grew up with legendary accounts of the intervening period. These stories were intended to show Jesus as having extraordinary gifts of power and knowledge, one common pious tale has the young Jesus animating sparrows out of clay belonging to his playmates. When admonished for doing so on the Sabbath, he causes the birds to fly away, in the seventeenth century veneration of the Christ Child under the title the Little King of Beaune was promoted by French Carmelites. In the late nineteenth century devotion to the Holy Child of Remedy developed in Madrid
3.
Annunciation
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Gabriel told Mary to name her son Yehoshua, meaning YHWH is salvation. According to Luke 1,26, the Annunciation occurred in the month of Elizabeths pregnancy with John the Baptist. Many Christians observe this event with the Feast of the Annunciation on 25 March, an approximation of the vernal equinox nine full months before Christmas. In England, this came to be known as Lady Day and it marked the new year until 1752. The 2nd-century writer Irenaeus of Lyon regarded the conception of Jesus as 25 March coinciding with the Passion, the Annunciation has been a key topic in Christian art in general, as well as in Marian art in the Catholic Church, particularly during the Middle Ages and Renaissance. A work of art depicting the Annunciation is sometimes called an Annunciation. 28 And the angel came in unto her, and said, Hail, thou that art highly favoured,29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. 30 And the angel said unto her, Fear not, Mary,31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 34 Then said Mary unto the angel, How shall this be,36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age, and this is the sixth month with her, who was called barren. 37 For with God nothing shall be impossible,38 And Mary said, Behold the handmaid of the Lord, be it unto me according to thy word. And the angel departed from her,19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. 21 And she shall bring forth a son, and thou shalt call his name JESUS,35 In answer the angel said to her, Holy spirit will come upon you, and power of the Most High will overshadow you. And for that reason the one who is born will be called holy, manuscript 4Q246 of the Dead Sea Scrolls reads, shall be great upon the earth. O king, all people shall make peace, and all shall serve him and he shall be called the son of the Great God, and by his name shall he be hailed as the Son of God, and they shall call him Son of the Most High. It has been suggested that the similarity in content is such that Lukes version may in some way be dependent on the Qumran text, the Annunciation is described in the Quran, in Sura 003,045 verses 45–51,45 Behold. Muslim tradition holds that the Annunciation took place during the month of Ramadan, in Greek, the Annunciation is known as the Good Tidings or Evangelism. In the Orthodox Churches that use a new style Calendar, the feast is celebrated on March 25, in churches using the old style Julian calendar, the feast day is April 7. The traditional hymn for the feast of the Annunciation goes back to St Athanasius, indeed, the Divine Liturgy is celebrated on Great and Holy Friday only when the latter coincides with the feast of the Annunciation
4.
Nativity of Jesus
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The nativity of Jesus or birth of Jesus is described in the gospels of Luke and Matthew. The two accounts agree that Jesus was born in Bethlehem in the time of Herod the Great to a virgin whose name was Mary. In Christian theology the nativity marks the incarnation of Jesus as the second Adam, in fulfillment of the divine will of God, undoing the damage caused by the fall of the first man, Adam. The artistic depiction of the nativity has been an important subject for Christian artists since the 4th century, the nativity plays a major role in the Christian liturgical year. Christian congregations of the Western tradition begin observing the season of Advent four Sundays before Christmas, the traditional feast-day of his birth, which falls on December 25. The date of birth for Jesus of Nazareth is not stated in the gospels or in any secular text, the Gospels of both Matthew and Luke place the birth of Jesus in Bethlehem. However, Luke 1, 26–27 clearly states that Mary lived in Nazareth before the birth of Jesus, at the time of the Annunciation. The Gospel of Luke states that Mary gave birth to Jesus and placed him in a manger “because there was no place for them in the inn, but does not say exactly where Jesus was born. This could be a place to keep the sheep within the Bethlehem area, in the 2nd century, Justin Martyr stated that Jesus had been born in a cave outside the town, while the Protoevangelium of James described a legendary birth in a cave nearby. In Contra Celsum 1.51, Origen, who from around 215 travelled throughout Palestine, the Quranic birth of Jesus, like the Gospels, places the virgin birth of Jesus in Bethlehem. This is how the birth of Jesus the Messiah came about, Mary, the mother of Jesus, was betrothed to Joseph, but was found to be pregnant through the Holy Spirit. Joseph intended to divorce her quietly, but an angel told him in a dream that he should take Mary as his wife and name the child Jesus, Joseph awoke and did all that the angel commanded. Chapter 1 of Matthews Gospel recounts Jesus birth and naming and the beginning of chapter 2 reveals that Jesus was born in Bethlehem during the time of Herod the Great. Magi from the east came to Herod and asked him where they would find the King of the Jews, advised by the chief priests and teachers, Herod sent the Magi to Bethlehem, where they worshiped the child and gave him gifts. When they had departed an angel appeared to Joseph in a dream and warned him to take the child and his mother and flee to Egypt, for Herod intended to kill him. The Holy Family remained in Egypt until Herod died, when Joseph took them to Nazareth in Galilee for fear of Herods son who now ruled in Jerusalem, so was fulfilled what was said through the prophets, that he would be called a Nazarene. When the time of the birth drew near the Roman Emperor commanded a census of all the world, and Joseph took Mary to Bethlehem, the city of David, as he was of the House of David. In accordance with the Jewish law his parents presented the infant Jesus at the Temple in Jerusalem, Joseph and Mary then returned to Nazareth
5.
Virgin birth of Jesus
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The virgin birth of Jesus is the belief that Jesus was conceived in the womb of his mother Mary through the Holy Spirit without the agency of a human father and born while Mary was still a virgin. The New Testament references are Matthew 1, 18-25 and Luke 1 and it is believed by Christians to follow the prophetic message in Isaiah 7,14. It is not expressly mentioned elsewhere in the Christian scriptures, the virgin birth was universally accepted in the Christian church by the 2nd century and, except for some minor sects, was not seriously challenged until the 18th century. Muslims also accept the virgin birth of Jesus,18 Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child from the Holy Spirit,19 And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. 21 She will bear a son, and you shall call his name Jesus,22 All this took place to fulfill what the Lord had spoken by the prophet,23 Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel. 24 When Joseph woke from sleep, he did as the angel of the Lord commanded him, he took his wife,25, and he called his name Jesus. 26 In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth,27 to a virgin betrothed to a man whose name was Joseph, and the virgins name was Mary. 28 And he came to her and said, Greetings, O favored one,29 But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be. 30 And the angel said to her, Do not be afraid, Mary,31 And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. 32 He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David,33 and he will reign over the house of Jacob forever,34 And Mary said to the angel, How will this be, since I am a virgin. 35 And the angel answered her, The Holy Spirit will come upon you, and the power of the Most High will overshadow you, therefore the child to be born will be called holy, the Son of God. 36 And behold, your relative Elizabeth in her old age has also conceived a son,37 For nothing will be impossible with God. 38 And Mary said, Behold, I am the servant of the Lord, and the angel departed from her. Jesus miraculous conception by the Holy Spirit is found only in the gospels of Matthew, both probably date from the period 80-100 AD, and both were originally anonymous. Matthew 1,23 quotes a prophecy from the Isaiah as the basis for the virgin birth, in Isaiah the Immanuel prophecy has an immediate aim, but Matthew uses it to find patterns of Gods dealings with Israel rather than a single and specific fulfillment. In the genealogy preceding his birth story Matthew calls Joseph the husband of Mary, of whom was born Jesus, who is called Christ
6.
Adoration of the Shepherds
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The Adoration of the Shepherds, in the Nativity of Jesus in art, is a scene in which shepherds are near witnesses to the birth of Jesus in Bethlehem, arriving soon after the actual birth. It is often combined in art with the Adoration of the Magi, the Annunciation to the Shepherds, when they are summoned by an angel to the scene, is a distinct subject. Ghirlandaio also shows a procession of Magi about to arrive with their gifts, the shepherds are then described as hurrying to Bethlehem to visit Jesus, and making widely known what they had been told concerning him, before they finally return to their flocks. They praise God for all the things that they had heard and seen, robert Gundry notes that the statement appeals to eyewitness testimony combined with heavenly revelation. This combination is first found in the 6th century Monza ampullae made in Byzantine Palaestina Prima, in Renaissance art, drawing on classical stories of Orpheus, the shepherds are sometimes depicted with musical instruments. A charming but atypical miniature in the La Flora Hours in Naples shows the shepherds playing to the Infant Jesus, many artists have depicted the Adoration of the Shepherds. C. Some of these do so along the lines of urging the listener to come to Bethlehem, the modern Calypso Carol has the lines Shepherds swiftly from your stupor rise / to see the Saviour of the world, and the chorus O now carry me to Bethlehem. Angels We Have Heard on High says, Come to Bethlehem, O Come, All Ye Faithful has a verse which runs, Other carols which mention the adoration of the shepherds include Silent Night, What Child Is This. Infant Holy, Infant Lowly, I Wonder as I Wander, the German carol Vom Himmel hoch, da komm ich her contains several stanzas on the subject of following the shepherds and celebrating the newborn baby
7.
Circumcision of Jesus
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The circumcision of Jesus is an event from the life of Jesus according to the Gospel of Luke, which states in verse 2,21 that Jesus was circumcised eight days after his birth. This is in keeping with the Jewish law which holds that males should be circumcised eight days after birth during a Brit milah ceremony, at which they are also given their name. The circumcision of Christ became a common subject in Christian art from the 10th century onwards. It was initially only as a scene in larger cycles. The event is celebrated as the Feast of the Circumcision in the Eastern Orthodox Church on January 1 in whichever calendar is used, a number of relics claiming to be the Holy Prepuce, the foreskin of Jesus, have surfaced. However, this account is extremely short, particularly compared to Paul the Apostles much fuller description of his own circumcision in the chapter of his Epistle to the Philippians. In addition to the account in the Gospel of Luke. And the old Hebrew woman took the foreskin, and preserved it in an alabaster-box of old oil of spikenard. And she had a son who was a druggist, to whom she said, Take heed thou sell not this alabaster box of spikenard-ointment, although thou shouldst be offered three hundred pence for it. Now this is that alabaster-box which Mary the sinner procured, and poured forth the ointment out of it upon the head and feet of our Lord Jesus Christ, and wiped it off with the hairs of her head. The circumcision controversy in early Christianity was resolved in the 1st century, Saint Paul, the leading proponent of this position, discouraged circumcision as a qualification for conversion to Christianity. Circumcision soon became rare in most of the Christian world, except the Coptic Church of Egypt, one of the earliest depictions to survive is a miniature in an important Byzantine illuminated manuscript of 979-984, the Menologion of Basil II in the Vatican Library. This has a scene which shows Mary and Joseph holding the baby Jesus outside a building, probably the Temple of Jerusalem and this is typical of the early depictions, which avoid showing the operation itself. Like most later depictions these are taking place in a large building, probably representing the Temple. Medieval pilgrims to the Holy Land were told Jesus had been circumcised in the church at Bethlehem, the scene gradually became increasingly common in the art of the Western church, and increasingly rare in Orthodox art. Various themes in theological exegesis of the event influenced the treatment in art. As the first drawing of Christs blood, it was seen as a forerunner of, or even the first scene of, the Passion of Christ. Other interpretations developed based on it as the naming ceremony equivalent to Christian baptism, such an arrangement is seen in a miniature from a German Pentateuch in Hebrew from about 1300, showing the Circumcision of Isaac
8.
Presentation of Jesus at the Temple
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The Presentation of Jesus at the Temple is an early episode in the life of Jesus that is celebrated by the Church on the holiday of Candlemas. It is described in the Gospel of Luke of the New Testament in the Christian Bible, within the account, Lukes narration of the Presentation in the Temple combines the purification rite with the Jewish ceremony of the redemption of the firstborn. In the Eastern Orthodox Church, the presentation of Jesus at the temple is celebrated as is one of the twelve Great Feasts, and is sometimes called Hypapante. In Western Christianity, the name for the day is Candlemas, which is also known as the Feast of the Purification of the Virgin. In some liturgical churches, Vespers on the Feast of the Presentation marks the end of the Epiphany season, in the Catholic Church, the Presentation is the fourth Joyful Mystery of the Rosary. The event is described in the Gospel of Luke, Luke explicitly says that Joseph and Mary take the option provided for poor people, sacrificing a pair of turtledoves, or two young pigeons. Leviticus 12, 1–4 indicates that this event should take place forty days after birth for a male child, upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that he should not see death before he had seen the Lords Christ. Simeon then prophesied to Mary, Behold, this child is set for the falling and the rising of many in Israel, yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed. The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there of His importance to redemption in Jerusalem. Early images concentrated on the moment of meeting with Simeon, typically shown at the entrance to the Temple, and this is continued in Byzantine art and Eastern Orthodox icons to the present day. In the West, Simeon is more often already holding the infant, or the moment of handover is shown, the Lutheran church of the Baroque observed the feast as Mariae Reinigung. Johann Sebastian Bach composed several cantatas to be performed in the service of the day. In the Roman Catholic Church, it is known as the Presentation of the Lord in the books first issued by Paul VI. It is known as the Presentation of Our Lord in the Evangelical Lutheran Church in America, the Lutheran Church–Missouri Synod observes 2 February as The Purification of Mary and the Presentation of Our Lord. In some Protestant churches, the feast is known as the Naming of Jesus, traditionally, Candlemas had been the last feast day in the Christian year that was dated by reference to Christmas. Subsequent moveable feasts are calculated with reference to Easter, Candlemas occurs 40 days after Christmas. In Poland the feast is called Święto Matki Bożej Gromnicznej and this name refers to the candles that are blessed on this day, called gromnice, since these candles are lit during storms and placed in windows to ward off storms
9.
Adoration of the Magi
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It is related in the Bible by Matthew 2,11, On entering the house, they saw the child with Mary his mother, and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and having been warned in a dream not to return to Herod, they left for their own country by another path. The scene was used to represent the Nativity, one of the most indispensable episodes in cycles of the Life of the Virgin as well as the Life of Christ. In the church calendar, the event is commemorated in Western Christianity as the Feast of the Epiphany, the Orthodox Church commemorates the Adoration of the Magi on the Feast of the Nativity. The term is anglicized from the Vulgate Latin section title for this passage, in the earliest depictions, the Magi are shown wearing Persian dress of trousers and Phrygian caps, usually in profile, advancing in step with their gifts held out before them. The earliest are from catacomb paintings and sarcophagus reliefs of the 4th century, crowns are first seen in the 10th century, mostly in the West, where their dress had by that time lost any Oriental flavour in most cases. Later Byzantine images often show small pill-box like hats, whose significance is disputed, melchior represents Europe and middle age. From the 14th century onwards, large retinues are often shown, the gifts are contained in spectacular pieces of work. The subject matter is found in stained glass. Many hundreds of artists have treated the subject, a partial list of those with articles follows. See also, Category, Adoration of the Magi in art, Adoration of the Magi, Fra Angelico and Filippo Lippi, National Gallery of Art, Washington, D. C. Hieronymus Bosch, Museo del Prado, Madrid Adoration of the Magi of 1475, Botticelli, National Gallery of Art, Washington, D. C
10.
Flight into Egypt
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The flight into Egypt is a biblical event described in the Gospel of Matthew. The episode is shown in art, as the final episode of the Nativity of Jesus in art. Within the narrative tradition, iconic representation of the Rest on the Flight into Egypt developed after the 14th century, when the Magi come in search of Jesus, they go to Herod the Great in Jerusalem and ask where to find the newborn King of the Jews. Herod becomes paranoid that the child will threaten his throne, Herod initiates the Massacre of the Innocents in hopes of killing the child. But an angel appears to Joseph in a dream and warns him to take Jesus, after a time the holy family returns from Egypt. The text states that Herod had died, Herod is believed to have died in 4 BC, and while Matthew does not mention how, the Jewish historian Josephus vividly relates a gory death. It is, however, to Judah that they are described as initially returning, although upon discovering that Archelaus had become the new king, they went instead to Galilee. Historically, Archelaus was such a violent and aggressive king that in the year 6 AD he was deposed by the Romans, in response to complaints from the population. Galilee was ruled by a much calmer king, Herod Antipas, Matthew 2,15 cites Hosea 11,1 as prophetically fulfilled in the return of Joseph, Mary and Jesus from Egypt. and out of Egypt I called My son. Matthews use of Hosea 11,1 has been explained in several ways, a sensus plenior approach states that the text in Hosea contains a meaning intended by God and acknowledged by Matthew, but unknown to Hosea. A typological reading interprets the fulfillment as found in the history of Israel. Matthews use of typological interpretation may also be seen in his use of Isaiah 7,14 and 9,1, the Septuagint reading may be explained as having been made to conform to the plurals of Hosea 11,2, they and them. See also Hermeneutics and Jewish exegesis, in these later tales the family is joined by Salome as Jesus nurse. The most important of these is the church of Abu Serghis, the Gospel of Luke does not recount this event, relating instead that the Holy Family went to the Temple in Jerusalem, and then directly home to Nazareth. Followers of the liberal and unorthodox Jesus Seminar thus conclude that both Lukes and Matthews birth and infancy accounts are fabrications, a theme of Matthew is likening Jesus to Moses for a Judean audience, and the Flight into Egypt illustrates just that theme. The Flight into Egypt was a subject in art, showing Mary with the baby on a donkey, led by Joseph. Before about 1525, it formed part of a larger cycle, whether of the Nativity. The family are often accompanied by angels, and in earlier images sometimes an older boy who may represent James the Brother of the Lord, interpreted as a son of Joseph, by a previous marriage
Book:Life of Jesus
This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "article name needed". Catholic Encyclopedia. New York: Robert Appleton.
