Gospel of Matthew

The Gospel According to Matthew is the first book of the New Testament and one of the three synoptic gospels. It tells how Israel's Messiah and executed in Israel, pronounces judgement on Israel and its leaders and becomes the salvation of the gentiles. Most scholars believe it was composed between AD 80 and 90, with a range of possibility between AD 70 to 110, although early Christian tradition attributes it to the apostle Matthew, this is rejected by modern scholars; the anonymous author was a male Jew, standing on the margin between traditional and non-traditional Jewish values, familiar with technical legal aspects of scripture being debated in his time. Writing in a polished Semitic "synagogue Greek", he drew on the Gospel of Mark as a source, plus the hypothetical collection of sayings known as the Q source and material unique to his own community, called the M source or "Special Matthew"; the divine nature of Jesus was a major issue for the Matthaean community, the crucial element separating the early Christians from their Jewish neighbors.

The title Son of David identifies Jesus as the healing and miracle-working Messiah of Israel, sent to Israel alone. As Son of Man he will return to judge the world, an expectation which his disciples recognise but of which his enemies are unaware; as Son of God, God is revealing himself through his son, Jesus proving his sonship through his obedience and example. The gospel reflects the struggles and conflicts between the evangelist's community and the other Jews with its sharp criticism of the scribes and Pharisees. Prior to the Crucifixion the Jews are referred to as Israelites, the honorific title of God's chosen people; the oldest complete manuscripts of the Bible are the Codex Vaticanus and the Codex Sinaiticus, which date from the 4th century. Besides these, there exist manuscript fragments ranging from a few verses to whole chapters. P 104 and P 67 are notable fragments of Matthew; these are copies of copies. In the process of recopying, variations slipped in, different regional manuscript traditions emerged, corrections and adjustments were made.

Modern textual scholars collate all major surviving manuscripts, as well as citations in the works of the Church Fathers, in order to produce a text which most approximates to the lost autographs. The gospel itself does not specify an author, but he was a male Jew, standing on the margin between traditional and non-traditional Jewish values, familiar with technical legal aspects of scripture being debated in his time. Early Christian tradition attributes the gospel to the apostle Matthew, but this is rejected by modern scholars; the majority of modern scholars believe that Mark was the first gospel to be composed and that Matthew and Luke both drew upon it as a major source for their works. The author of Matthew did not, however copy Mark, but used it as a base, emphasising Jesus' place in the Jewish tradition and including other details not covered in Mark, he took an additional 220 verses, shared by Matthew and Luke but not found in Mark, from a second source, a hypothetical collection of sayings to which scholars give the name "Quelle", or the Q source.

This view, known as the two-source hypothesis, allows for a further body of tradition known as "Special Matthew", or the M source, meaning material unique to Matthew. The author had the Greek scriptures at his disposal, both as book-scrolls and in the form of "testimony collections", and, if Papias is correct oral stories of his community; these sources were predominantly in Greek, but not from any known version of the Septuagint. The majority view among scholars is that Matthew was a product of the last quarter of the 1st century; this makes it a work of the second generation of Christians, for whom the defining event was the destruction of Jerusalem and the Temple by the Romans in AD 70 in the course of the First Jewish–Roman War. The Christian community to which Matthew belonged, like many 1st-century Christians, was still part of the larger Jewish community: hence the designation Jewish Christian to describe them; the relationship of Matthew to this wider world of Judaism remains a subject of study and contention, the principal question being to what extent, if any, Matthew's community had cut itself off from its Jewish roots.

There was conflict between Matthew's group and other Jewish groups, it is agreed that the root of the conflict was the Matthew community's belief in Jesus as the Messi

Letitia Alice Walkington

Letitia Alice Walkington was an Anglo-Irish lawyer, the first woman to graduate with a degree of Bachelor of Laws in Great Britain or Ireland, which she received from the Royal University of Ireland. Walkington lived most of her life on Belmont Road in Strandtown, she was the daughter of Thomas R. Letitia Walkington, she had at least one sister, Edith. The family were well connected in the city, she did not attend school. She went to a boarding school and to school in Paris, she attended the Royal University of Ireland in Dublin and matriculated in 1882. She studied at law at Queen's College, Belfast, her mentor was the barrister Mr. Thomas Harrison, She completed her BA. degree in 1885, her M. A. in 1886, the LL. B. in 1888 and her LL. D in 1889 becoming the first woman to complete the last 3 degrees. Unable to obtain a suitable position as a solicitor or get to join the bar, Walkington coached other young women for examinations since there were limited opportunities for them in the schools. In 1889 Walkington took part in the "Congres International des (Euvres et Institutions Feminines," in connection with the Paris Exhibition.

She attended as part of the Dublin Women's Suffrage Committee. Walkington worked on a device for embossing Braille. Letitia Alice Walkington at Find a Grave

Ladislav Mňačko

Ladislav Mňačko was a Slovak writer and journalist. He took part in the partisan movement in Slovakia during World War II. After the war, he was at first a staunch supporter of the Czechoslovak Communist regime and one of its most prominent journalists. However, being disillusioned, he became the regime's vocal critic, for which he was persecuted and censored. In the autumn of 1967 he went to Israel as a protest against the Czechoslovak stance during the Six-Day War, but returned to Czechoslovakia soon afterwards. After the invasion to Czechoslovakia by the Soviet-led Warsaw Pact in August 1968 he emigrated again, this time to Austria, where he lived for the next 21 years. In 1968 and 1969, he helped selflessly a number of Czechoslovak emigrants. Shortly after the fall of the communist regime in November 1989 he returned home to Czechoslovakia, but subsequent political developments and the growth of nationalism in Slovak part of federation disappointed him. After the dissolution of Czechoslovakia, with which he disagreed he moved to Prague.

Died due to cardiac weakness during a short visit of Slovakia and was buried in Lukovištia. Mňačko is one of the few Slovak writers of the 1950s and 1960s whose works were translated into English. There is a permanent exhibition of the study and library of Ladislav Mňačko in Malá vila PNP, Pelléova 20/71, 160 00 Praha 6 – Bubeneč identical to Mňačko's study in his Prague apartment. Smrť sa volá Engelchen, 1959. Translated into English by George Theiner in 1963. Filmed by Ján Kadár in 1963. Oneskorené reportáže, 1963. Ako chutí moc, 1967. Translated into English by Paul Stevenson in 1967. Siedma noc, 1968. Translated into English in 1969. Literárne informačné centrum: Ladislav Mňačko Biography on Study and library of Ladislav Mňačko in Prague