Acts of the Apostles is one of the books of the New Testament. It was written in Greek by St Luke, probably in 63 or 64. It embraces a period of about thirty years, beginning immediately after the resurrection, and extending to the second year of the imprisonment of St Paul in Rome. Very little information is given regarding any of the apostles, excepting St Peter and St Paul, and the accounts of them are far from being complete.
It describes the gathering of the infantchurch; the fulfilment of the promise of Christ to his apostles in the descent of the Holy Ghost; the choice of Matthias in the place of Judas, the betrayer; the testimony of the apostles to the resurrection of Jesus in their discourses; their preaching in Jerusalem and in Judea, and afterwards to the Gentiles; the conversion of Paul, his preaching in Asia Minor, Greece, and Italy, his miracles and labours. Research Acts of the Apostles
Easter is an ancient religious festival occurring at or around the vernalequinox. It originally marked the end of the old year and the dawn of a new year and was celebrated by the Anglo-Saxons in honour of their goddess of the east who was called Easter. In Rome the sacred fire in the temple of Vesta was rekindled on the first of March each year marking the start of the Roman year.
The practice of giving easter eggs at spring time is widely spread through ancient traditions from the Persians, Jews, Egyptians and Hindus and universally symbolises creation or the hatching of a new year. The Christian faith adopted the tradition as a symbol of resurrection, which of course spring is after the 'death' that is winter, and originally coloured their easter eggs red in allusion to the blood of their saviour. Research Easter
An epitaph is a short composition in verse or prose, nominally for the tomb of a deceased person or monument in honour or memory of the dead, and generally setting forth his or her virtues and the survivors' regrets. Epitaphs were in use both among the Greeks and Romans. The Greeks distinguished by epitaphs only their illustrious men. Among the Romans they became a family institution, and private names were regularly recorded upon tombstones. The same practice has generally prevailed in Christian countries. On Christian tombstones epitaphs usually give brief facts of the deceased's life, sometimes also the pious hopes of survivors in reference to the resurrection or other doctrines of the Christian faith, etc. Many so-called epitaphs are mere witty jeux d'esprit, which might be described as epigrams, and which were never intended seriously for monumental inscriptions. The literature of the subject is very large. Research Epitaph
Funeral rites are the rites and ceremonies connected with the disposing of the dead. Among the ancient Egyptians the friends of the deceased put on mourning habits, and abstained from gaiety and entertainments for from forty to seventy days, during which time the body was embalmed.
Among the ancient Jews great regard was paid to a due performance of the rites of sepulture; and among the ancient Greeks and Romans to be deprived of the proper rites was considered the greatest misfortune that could happen. The decorous interring of the dead with religious ceremonies indicative of hopes of a resurrection is characteristic of all Christian nations. Research Funeral Rites
Gnostics is a general name applied to early schools of speculators, which combined the fantastic notions of the oriental systems of religion with the ideas of the Greek philosophers and the doctrines of Christianity. They nearly all agreed on the points that God is incomprehensible; that matter is eternal and antagonistic to God; that creation is the work of the Demiurge, an emanation from the Supreme Deity, subordinate or opposed to God; and that the human nature of Christ was a mere deceptive appearance.
Certain forms of Gnosticism are mere adaptations of the Persian dualism to the solution of the problem of good and evil; while the pantheism of India seems to have been a pervading influence in others. Simon the magician (Simon Magus), of whom Luke speaks in the Acts of the Apostles, is generally looked on as the first of the Gnostics.
The dogmas of the earliest Gnostics may be reduced to the following heads: God, the highest intelligence, dwells at an infinite distance from this world, in the Abyss, removed from all connection with every work of temporal creation. He is the source of all good; matter, the crude, chaotic mass of which all things were made, is, like God, eternal, and is the source of all evil. From these two principles, before time commenced, emanated beings called aeons, which are described as divine spirits, inhabiting the Pleroma, or plenitude of light, which
surrounds the Abyss. The world and the human race were created out of matter by one aeon, the Demiurge, or, according to the later systems of the Gnostics, by several aeons and angels. The aeons made the bodies and the sensual soul of man of this matter; hence the origin of evil in man. God gave man the rational soul; hence the constant struggle of reason with sense. What are called gods by men (for instance, Jehovah, the God of the Jews) are merely such aeons or creators, under whose dominion man became more and more wicked and miserable. To destroy the power of these creators, and to free man from the power of matter, God sent the most exalted of all aeons, to which character Simon first made pretensions.
The Nicolaitans mentioned in the Revelation of St John, so called from Nicolas, a deacon of the church at Jerusalem, were one of the earliest sects, and are described as forerunners of the Cerinthians. Cerinthus, a Jew, of whom John the evangelist seems to have had some knowledge, combined such reveries with the doctrines of Christianity, and maintained that the most elevated aeon sent by God for the salvation of man, was Christ, who had descended upon Jesus, a Jew, in the form of a dove, and through him revealed the doctrines of Christianity, but before the crucifixion of Jesus separated from him, and at the resurrection of the dead will again be united with him, and lay the foundation of a kingdom of the most perfect earthly felicity, to continue 1000 years.
Carpocrates and the sect of the Ophites (beginning of the 2nd century), to whom the term Gnostic was first applied, saw in the Serpent a wise and good being, and carried to its extreme form the inversion of the biblical story. The later Gnostics have been divided into three schools. The first was the Syrian, founded by Menander, a pupil of Simon. This school emphasizes the conflict between Good and Evil - the Supreme Deity on the one hand, and the Demiurge and his angels or aeons on the other. The second was the school of Alexandria, represented by Basilides and Valentinus; the system of the latter being the most complete and ingenious of all. In that light or plenitude, which all the Gnostics speak of as surrounding the residence of the Supreme God, he has placed fifteen male and as many female aeons. The Supreme God, the Unbegotten, the Original Father, whom he also calls the Deep (Bathos), is the first of these aeons; Thinking Silence was his wife, and Intelligence, a male, and Truth, a female, were their children. These produced The Word and Life, the latter a female, who gave birth to mankind and society. These eight constituted the first class of the thirty aeons.
The second class, of five couples, at the end of which stood the Only Begotten, and the third, of six couples, at the head of which stood the Comforter, were, in a similar manner, descended from Mankind and Society, and consisted, like the first, of personified ideas. The officers of this heavenly state are four male aeons - Horus, who guards the boundaries of the region of light; Christ and the Holy Ghost, who instruct the other aeons in their duties; and Jesus, whom all the aeons of the kingdom of light begat in common, and endowed with their gifts. Man and the world were formed by a demiurge out of matter which was partly material, partly spiritual, partly soul-like. Christ, the Saviour of men, when he appeared on earth had a visible body made of the spiritual and the soul-like substance only. At his baptism the aeonJesus united itself with him, and instructed mankind.
A third school of Gnosticism, whose centre was Asia Minor, was represented by Marcion of Pontus, the son of a Christian bishop, who lived about the middle of the 2nd century. Marcion assigned to Christianity, as the one absolutely independent religion, a complete isolation from the Old Testament revelation, the author of which was, in his opinion, merely a just but not a good being. The true God begat many spirits, among which were the creator of the world, the righteous God, and the lawgiver of the Jews. The last, through the prophets, promised Christ; but Jesus, who actually appeared, and is the true Redeemer, was the Son of the truly good God, and not the Jewish Messiah.
Towards the end of the 2nd century Tatian, a Syrian Christian, adopted Gnostic doctrines, and founded a sect. Bardesanes, a Syrian, and Hermogenes, an African, who, in the reign of the Emperor Commodus, apostatized from Christianity, and established sects, bordered, in their hypotheses concerning the origin of good and evil, upon Gnosticism. There have been no Gnostic sects since the 5th century; but many of the principles of their system of emanations reappear in later philosophical systems, drawn from the same sources as theirs. Research Gnostics
Hades means places of the departed spirit. In Christian terminology it is the place, either heaven or hell, where the spirit awaits the resurrection. Throughout the modern New Testament the word Hades has been mistranslated as 'hell' meaning the inferno, rather than ambiguous correct meaning. Research Hades
In Judaism, Kaddish is an Aramaic prayer that glorifies God and asks for the speedy coming of his kingdom on earth. Originally recited at the conclusion of rabbinic scriptural exposition, the prayer now takes a variety of forms and serves several liturgical functions. A brief form, called half Kaddish, concludes each part of the worship service and is recited at the end of the Sabbath Torah-reading in the synagogue. A longer form, whole Kaddish, is recited at the end of the Tefillah, the major prayer section of each service. A third form, the rabbis' Kaddish, is recited after Talmud study. The best- known form is that recited by mourners at the conclusion of the worship service. A fifth form, recited as part of the funeral service at the graveside, includes a petition for the resurrection of the dead. The medieval association of the Kaddish with mourners is based on a folk belief that this prayer is efficacious in releasing the souls of the dead from purgatory. Research Kaddish More information about Kaddish
The Thirty-Nine Articles of the Church of England are a statement of the particular points of doctrine, thirty-nine in number, maintained by the English Church. They were first promulgated by a convocation held in London in 1562-63, and confirmed by royal authority and were founded on and superseding an older code issued in the reign of Edward VI. The five first articles contain a profession of faith in the Trinity; the incarnation of Jesus Christ, his descent to hell, and his resurrection; the divinity of the Holy Ghost. The three following relate to the canon of the Scripture. The eighth article declares a belief in the Apostles', Nicene, and Athanasian creeds. The ninth and following articles contain the doctrine of original sin, of justification by faith alone, of predestination, etc. The nineteenth, twentieth, and twenty-first declare the church to be the assembly of the faithful; that it can decide nothing except by the Scriptures. The twenty-second rejects the doctrine of purgatory, indulgences, the adoration of images, and the invocation of saints. The twenty-third decides that only those lawfully called shall preach or administer the sacraments. The twenty-fourth requires the liturgy to be in English. The twenty-fifth and twenty-sixth declare the sacraments effectual signs of grace (though administered by evil men), by which God excites and confirms our faith. They are two: baptism and the Lord's supper. Baptism, according to the twenty-seventh article, is a sign of regeneration, the seal of our adoption, by which faith is confirmed and grace increased. In the Lord's supper, according to article twenty-eighth, the bread is the communion of the body of Christ, the wine the communion of his blood, but only through faith (article twenty-ninth); and the communion must be administered in both kinds (article thirty). The twenty-eighth article condemns the doctrine of transubstantiation, and the elevation and adoration of the host; the thirty-first rejects the
crifice of the mass as blasphemous; the thirty-second permits the marriage of the clergy; the thirty-third maintains the efficacy of excommunication. The remaining articles relate to the supremacy of the king, the condemnation of Anabaptists, etc. They were ratified anew in 1604 and 1628. All candidates for ordination must subscribe these articles. This formulary is now accepted by the Episcopalian Churches of Scotland, Ireland, and America. Research Thirty-Nine Articles
The Carpocratians were a sect of Gnostics of the second century, so called from Carpocrates, a prominent teacher of gnosticism. They maintained that only the soul of Christ went to heaven, that his body would have no resurrection and that the world was made by angels. Research Carpocratians
In classical mythology, Attis (also called Atys, Attys) was a Phrygian god whose death and resurrection symbolized the end of winter and the arrival of spring. He was loved by the goddess Cybele, who drove him mad as a punishment for his infidelity, he castrated himself and bled to death. Research Attis
The Probert Encyclopaedia was designed, edited and programed by
Matt and Leela Probert
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