Saint Barnabas

See separate entries for Barnabas (band), the Sydney Anglican church St. Barnabas, Broadway, or the television series Barnaby Jones

Barnabas
Icon of Saint Barnabas
Saint, Apostle to Antioch and Cyprus
Born	unknown, Cyprus
Died	61, Salamis, Cyprus
Canonized	pre-congregation
Major shrine	Monastery in Salamis, Cyprus
Feast	June 11
Attributes	Pilgrim's staff, olive branch, holding St. Matthew's Gospel
Patronage	Cyprus, Antioch, against hailstorms, invoked as peacemaker
Saints Portal

Saint Barnabas was an early Christian mentioned in the New Testament. His Hellenic Jewish parents called him Joseph (although the Byzantine text-type calls him Ιὠσης, Iōsēs, 'Joses', a Greek variant of 'Joseph'), but when he sold all his goods and gave the money to the apostles in Jerusalem, they gave him a new name: Barnabas. This name appears to be from the Aramaic בר נביא, bar naḇyā, meaning 'the (son of the) prophet'. However, the Greek text of the Acts of the Apostles 4.36 explains the name as υἱός παρακλήσεως, hyios paraklēseōs, meaning 'son of exhortation/encouragement'. From the evidence of Acts 13.1 and 15.32, this wording can be seen as suggesting someone who exercises a prophetic ministry. In Acts 14.14, he is listed ahead of Paul, "Barnabas and Paul", instead of the usual reverse ordering of their names, and both are called ἀπόστολοι, apostoloi, 'apostles'. Whether Barnabas was an apostle became an important political issue, which was debated in the Middle Ages (see below). Barnabas' feast day is June 11.

His life

Barnabas is one of the first prophets and teachers of the church at Antioch (Acts 13:1). Luke speaks of him as a "good man" (11:24). He was born of Jewish parents of the tribe of Levi. His aunt was the mother of John, surnamed Mark (Colossians 4:10), widely assumed to be the same Mark as the person traditionally believed to be the author of the Gospel of Mark. He was a native of Cyprus, where he possessed land (Acts 4:36, 37), which he sold, and gave the proceeds to the church in Jerusalem. When Paul returned to Jerusalem after his conversion, Barnabas took him and introduced him to the apostles (9:27); it is possible that they had been fellow students in the school of Gamaliel.

The prosperity of the church at Antioch led the apostles and brethren at Jerusalem to send Barnabas there to superintend the movement. He found the work so extensive and weighty that he went to Tarsus in search of Paul to assist him. 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 the contributions the church at Antioch had made for the poorer members of the Jerusalem church (11:28-30).

Shortly after they returned, bringing John Mark with them, they were appointed as missionaries to Asia Minor, and in this capacity visited Cyprus and some of the principal cities of Pamphylia, Pisidia, and Lycaonia (Acts 13:14). With the conversion of Sergius Paulus, Paul begins to gain prominence over Barnabas from the point where the name "Paul" is substituted for "Saul" (13:9); instead of "Barnabas and Saul" as heretofore (11:30; 12:25; 13:2, 7) we now read "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 preaching missionary (13:16; 14:8-9, 19-20), whence the Lystrans regarded him as Hermes, Barnabas as Zeus (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 (Acts 15:2; Galatians 2:1). 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.

Having returned to Antioch and spent 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 separate routes. Paul took Silas as his companion, and journeyed through Syria and Cilicia; while Barnabas took his younger cousin, John Mark, to visit Cyprus (15:36-41).

He is not again mentioned by Luke in the Acts. However, in Gal. 2:13 a little more is learned about him, and his weakness under the taunts of the Jewish Christians is evident; and from 1 Corinthians 9:6 it may be gathered that he continued to labor as missionary.

Certain Jews coming to Syria and Salamis, where Barnabas was then preaching the gospel, being highly exasperated at his extraordinary success, fell upon him as he was disputing in the synagogue, dragged him out, and, after the most inhumane tortures, stoned him to death. His kinsman, John Mark, who was a spectator of this barbarous action, privately interred his body in a cave, where it remained till the time of the Emperor Zeno, in the year 485 AD.^[1] A monastery built in his name at Salamis, Cyprus, is where a tomb reputed to hold his remains was found in 488.^[2]He is venerated as the Patron Saint of Cyprus.

Other sources

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, and Clement of Alexandria (Stromata, ii, 20) makes him one of the Seventy Disciples that are mentioned in the Gospel of Luke.

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 Antiochian bishop, just as did the Milan church afterward, to become more independent of Rome. In this connection, the question whether Barnabas was an apostle became important, and was often discussed during the Middle Ages^[3]. The statements as to the year of Barnabas's death are discrepant and untrustworthy

Alleged writings

Tertullian and other Western writers regard Barnabas as the author of the Epistle 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.

According to Photius (Quaest. in Amphil., 123), Barnabas wrote the Acts of the Apostles. (Current consensus ascribes the book to the author of Luke.)

He is also traditionally associated with the Epistle of Barnabas, although modern scholars think it more likely that that epistle was written in Alexandria in the 130s.

A book named the "Gospel of Barnabas" is listed in two early catalogs of apocryphal texts ^{[citation needed]}. Another book using that same title, Gospel of Barnabas survives in two post-medieval manuscripts in Italian and Spanish^[4]. Although the book is ascribed to Barnabas, close examination of its text suggests that the book was written either by a 14th century Italian or a 16th century Morisco. There is a lot of evidence to suggest that it is the earlier listed Gospel of Barnabas. Contrary to the canonical Christian Gospels, and in accordance with the Islamic view of Jesus, this later Gospel of Barnabas states that Jesus was not the son of God, but a prophet, and calls Paul "the deceived." The book also says Jesus rose alive into heaven without having been crucified, and that Judas Iscariot was crucified in his place.

This entry incorporates text from the public domain Easton's Bible Dictionary, originally published in 1897. This article includes content derived from the Schaff-Herzog Encyclopedia of Religious Knowledge, 1914, which is in the public domain.

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

Notes

1. ^ The Life of our Blessed Lord and Saviour 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.
2. ^ Encyclopedia Britannica, micropedia vol. 2, p.903. Chicago:Encyclopedia Britannica, Inc. ISBN 0-85229-633-0.
3. ^ Compare C. J. Hefele, Das Sendschreiben des Apostels Barnabas, Tübingen, 1840; O. Braunsberger, Der Apostel Barnabas, Mainz, 1876.
4. ^ Compare T. Zahn, Geschichte des neutestamentlichen Kanons, ii, 292, Leipsig, 1890.

References

• Attwater, Donald and Catherine Rachel John. The Penguin Dictionary of Saints. 3rd edition. New York: Penguin Books, 1993. ISBN 0140513124.

External links

• Gospel of Barnabas
• The Ecole Glossary about Barnabas
• The Epistle of Barnabas
• BARNABAS the Apostle
• The Epistle of Barnabas in Catholic Encyclopedia
• parish dedicated to S. Barnabas in Tunbridge Wells UK

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