† 18TH MARY MAGDALENE ST MARTHA ST PETER MULTI RELIQUARY 3 RELIC WAXSEAL ITALY †

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† 18TH MARY MAGDALENE ST MARTHA ST PETER MULTI RELIQUARY 3 RELIC WAXSEAL ITALY †:
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† MARY MAGDALENE+ ST MARTHA + ST PETER APOSTLE.18th Century RELIQUARY
3 THECA RELIC fromVATICAN†
VISIT My FRENCH ANTIQUESVisitez ma Boutique : La Galerie de l Alpe
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SAINT MARTHA of BETHANY.
PETER THE APOSTLE.
DIMENSIONS:
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Mary Magdalene
Mary MagdaleneThe Penitent Magdalene
byDomenico Tintorettoc. 1598Apostle to the ApostlesBorn(date unknown)
unknown; possiblyMagdalainGalilee(Roman province ofJudea)Died(date unknown)
Place: d\'Azur, France, orEphesus,Asia Minor[1]VeneratedinEastern Orthodox Church
Catholic Church
Anglican Communion
Lutheranism
other Protestant churches
Bahá\'í FaithCanonizedpre-CongregationFeastJuly 22Attributes

Western:alabasterbox ofointment

Eastern:container of ointment (as a myrrhbearer), or holding ared egg(symbol of the resurrection); embracing the feet of Christ after the Cavite;Atrani, Italy;Casamicciola Terme, Ischia; contemplative life;converts;glove makers; hairdressers;penitent sinners; people ridiculed for theirpiety; perfumeries;pharmacists;sexual temptation;tanners; women

Mary המגדלית‎‎, original BiblicalGreek:Μαρία ἡ Μαγδαληνή),[2]literally translated asMary the MagdaleneorMary of Magdalaor occasionallyThe Magdalene, was aJewishwoman who, according to texts included in theNew Testament, traveled withJesusas one of his followers. She is said to have witnessedJesus\' crucifixionandresurrection.[3]Within the four Gospels she is named at least 12 times,[4]more than most of the apostles.

TheGospel of Lukesays seven demons had gone out of her,[Lk. 8:2]and thelonger ending of Marksays Jesus had cast seven demons out of her.[Mk. 16:9]She is most prominent in the narrative of the crucifixion of Jesus, at which she was present, and the witness in all four gospels of the empty tomb, which is central to narratives of Jesus\' resurrection. She was also present two days later, immediately following the sabbath,[3]when, according to all four canonical Gospels,[Matthew 28:1–8][Mark 16:9–10][Luke 24:10][John 20:18]she was, either alone or as a member of a group of women, the first to testify to the resurrection of Jesus.[5]John 20andMark 16:9specifically name her as the first person to see Jesus after his resurrection.

Ideas that go beyond the gospel presentation of Mary Magdalene as a prominent representative of the women who followed Jesus have been put forward over the centuries.[3][4][6]

Mary Magdalene is considered to be asaintby theCatholic,Eastern Orthodox,Anglican, andLutheranchurches—with afeast dayof July 22. OtherProtestantchurches honor her as a heroine of the faith. The Eastern Orthodox churches also commemorate her on the Sunday of theMyrrhbearers, the Orthodox equivalent of one of the WesternThree Marystraditions. During theMiddle Ages, Mary Magdalene was regarded in Western Christianity as a repentant prostitute or promiscuous woman,[7]claims not found in any of the four canonicalgospels.[3]

Identity: Marys in the New Testament[edit]Mary in fine clothes, from a German group of theEntombment of Christ

Mary(Mariam in Aramaic) was a very common name in New Testament times, held by a number of women in thecanonical Gospels. The reception history of Mary Magdalene has been greatly affected by different interpretations that biblical references actually refer to her, beyond those where she is identified by the additional name \"Magdalene\". Historically, the Greek Orthodox church Fathers, as a whole, distinguished among what they believed were three Marys:[8]

The Virgin Mary, mother of Christ
• Mary of Bethany, the sister of Martha and LazarusLuke 10:38–42andJohn 11John 12.
• Mary Magdalene

In addition, there wereMary, the mother of JamesandMary Salome.

In the four Gospels, Mary Magdalene is nearly always distinguished from other women named Mary by adding \"the Magdalene\" (ἡ Μαγδαληνή) to her name.[2]This has been interpreted to mean \"the woman fromMagdala\", a town on the western shore of theSea of Galilee.Luke 8:2says that she was actually \"called Magdalene\". InHebrewMigdal(מגדל) means \"tower\", \"fortress\"; inAramaic, \"Magdala\" means \"tower\" or \"elevated, great, magnificent\".[9]Interpreters since the time ofSaint Jeromehave suggested that Mary was called Magdalene because of her stature and faith, i.e. because she was like a tower.[10]But some interpreters consider the name to refer to a toweringhairdo, and believe that Mary Magdalen may have worked as a hairdresser. This translation stems from certain passages in uncensored versions of theTalmud, where a woman, esoterically identified as Jesus’s mother, is called \"hamegadela se’ar nasha\", which has been translated \"Miriam, the dresser of women\'s hair\", possibly a euphemism for \"prostitute\".[11][12]

In theGospel of John, Mary Magdalene is also referred to simply as \"Mary\" at least twice.[13]Gnosticwritings use Mary, Mary Magdalene, or Magdalene.

Mary Magdalene\'s name is mostly given as Μαρία (Maria), but inMatthew 28:1as Μαριάμ (Mariam),[14][15]both of which are regarded as Greek forms ofMiriam, the Hebrew name forMoses\' sister. The name had become very popular during Jesus\' time due to its connections to the Testament sources[edit]The Magdalene washing the feet of Jesus, surrounded bygrisaillesof other scenes from the life of the \"composite Magdalen\",Frans Francken II, 1637

Primary sourcesabout Mary Magdalene come from the fourcanonicalGospels andapocryphaltexts. These apocryphal sources are dated from the end of the 1st to the early 4th century, all written well after her death. The canonical gospels are dated from the second half of the 1st century.[17]In addition, the Gregorian figure of the composite Magdalen developed an elaborate literary and artistic tradition in the Middle Ages.

During Jesus\' ministry[edit]

After that, Jesus traveled about from one town and village to another. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out—and many others. These women were helping to support them out of their own means.

— Luke 8:1–3

Luke 8:2andMark 16:9say Jesus cleansed her of \"seven demons\". Some interpret this as meaning that he healed her from mental or physical illnesses.[18]The statement in Mark is part of the\"longer ending\"of that Gospel, not found in the earliest manuscripts, and which may have been a second-century addition to the original text, possibly based on the Gospel of Luke.[19][need quotation to verify]

Detail of Mary kissing the feet of the crucified Jesus, Italian, early 14th centuryDuring the crucifixion[edit]Matthew 27:56,Mark 15:40,John 19:25

It is at the time of the crucifixion and resurrection that Mary Magdalene comes to the fore in the gospels. Uniquely among the followers of Jesus, she is specified by name (though not consistently by any one gospel) as a witness to three key events: Jesus\'crucifixion, his burial, and the discovery that his tomb was empty.Mark 15:40,Matthew 27:56andJohn 19:25mention Mary Magdalene as a witness to crucifixion, along with various other women. Luke does not name any witnesses, but mentions \"women who had followed him fromGalilee\" standing at a distance.[Lk. 23:49]

After the crucifixion[edit]Matthew 27:61,Matthew 28:1,Mark 16:1

In listing witnesses who saw where Jesus was buried byJoseph of Arimathea,Mark 15:47andMatthew 27:61both name only two people: Mary Magdalene and \"the other Mary,\" who in Mark is \"the mother of James.\"Luke 23:55describes the witnesses as \"the women who had come with Jesus from Galilee.\"John 19:39–42mentions no other witness to Joseph\'s burial of Jesus except forNicodemus.Mark 16:1says \"...Mary Magdalene, Mary the mother of James, and Salome bought spices so that they might go to anoint Jesus’ body.\" The connection with the earlierAnointing of Jesus, and his remarks then, was one of the arguments used in favour of the \"composite Magdalene.\"

After the resurrection[edit]Matthew 28:1,Mark 16:9,Luke 24,John 20:1Jesus appearing to Mary Magdalene after hisresurrection from the dead, depicted by Alexander Andreyevich Ivanov

In Mark, Matthew, and John, Mary Magdalene is first witness to theresurrection.John 20:1names Mary Magdalene in describing who discovered the tomb was empty.Mark 16:9says she was accompanied bySalomeand Mary the mother of James, whileMatthew 28:1omits Salome.Luke 24:10says the group who reported to the disciples the finding of the empty tomb consisted of \"Mary Magdalene, Joanna, Mary the mother of James, and the others with them\". InLuke 24the resurrection is announced to the women at the tomb by \"two men in clothes that gleamed like lightning\" who suddenly appeared next to them.

The final chapter ofMark\'s Gospelcontains two narratives relating to Mary Magdalene: firstly[20]that along withMary the mother of JamesandSalome, she was advised by \"a young man dressed in a white robe\" that Jesus had risen, and given instructions to tell Jesus\' disciples — andPeter— that he was going before them into Galilee, but through fear they told no one; and secondly, in thelonger ending, that Jesus appeared \"first\" to Mary Magdalene (alone), who then related his appearance to \"those who had been with him\", but they did not believe her.[21]The occurrence of these two different accounts is one of the factors contributing to the theory that Mark 16:9–20 is a later addition to the Gospel.

John 20:16andMark 16:9both say that Jesus\' first post-resurrection appearance was to Mary Magdalene, with no mention of others. InMatthew 28:9, Mary Magdalene is with the other women returning from the empty tomb when they all see the first appearance of Jesus.

The first actual appearance by Jesus that Luke mentions is later that day, when Cleopas and an unnamed disciple walked with a fellow traveler who they later realized was Jesus. The longer ending of Mark describes the same appearance as happening after the private appearance to Mary Magdalene. According to Luke \"the apostles\", and according to the longer ending of Mark \"those who had been with him\", did not believe Mary\'s report of what she saw. Neither Mary Magdalene nor any of the other women are mentioned by name in Paul\'s catalog of appearances at1Cor15:5–8, which he begins with \"he appeared to Cephas, then to the twelve\".

The Gospel of John[11:1–45][12:1–8]and the Gospel of Luke[10:38–42]also mention \"Mary of Bethany\", the sister ofLazarusandMartha. Mary and Martha are among the most familiar sets of sisters in the Bible. Both Luke and John describe them as friends of Jesus. Luke\'s story, though only four verses long, has been a complex source of inspiration, interpretation, and debate for centuries. John\'s account, which says the sisters had a brother named Lazarus, spans seventy verses.[22]

Among the women who are specifically named in the canonical gospels, Mary Magdalene\'s name is one of the most frequently found, appearing 12 times, always, except forLuke 8:2, in connection with the death and resurrection of Jesus. InMatthew 27:56, the author names three women in sequence: \"Mary Magdalene, and Mary the mother of James and Joseph, and the mother of Zebedee\'s children\". In the Gospel of Mark, the author lists a group of women three times, and each time Mary Magdalene’s name appears first. In the Gospel of Luke, the author enumerates the women who reported the tomb visit: \"It was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them.\" In the Gospel of John, on the other hand, Mary Magdalene is placed afterMary of Clopas.[23]

According to Carla Ricci,[24]\"The place she [Mary Magdalene] occupied in the list cannot be considered fortuitous\", because over and over Mary Magdalene\'s name is placed at the head of specifically named women, indicating her importance among the followers of Jesus. Ricci sees the significance of this as strengthened by a comparison with the lists of the twelve apostles, in which Peter occupies the first position, an indication of his importance.[24]

Mary Magdalene does not appear in any other book of the New Testament apart from the Gospels. While she may have been among the women mentioned inActs 1:14, she is not mentioned in theepistlesofPaul the Apostleor theother epistles.

Martha
Saint MarthaMartha on the left, Jesus at the house of Mary and Martha, Harold CoppingVirgin,Myrrhbearer, Wonder Worker of Southern GaulBornprobablyIudaea Province(modern-dayIsraelorWest France)VeneratedinRoman Catholic Church,Eastern Christianity,Anglican Communion,Lutheran 29 (Catholic, Anglican, Lutheran), June 4 dietitians; domestic servants; homemakers; hotel-keepers; housemaids; housewives; innkeepers; laundry workers; maids; manservants; servants; servers; single laywomen; travellers;Villajoyosa, Spain,Pateros, Metro Manila, Philippines

Martha of Bethany(Aramaic: מַרְתָּאMartâ) is abiblicalfigure described in theGospelsofLukeandJohn. Together with her siblingsLazarusandMary of Bethany, she is described as living in the village ofBethanynearJerusalem. She was witness toJesus\'resurrectionof her brother,Lazarus.

Etymology of the name[edit]

The nameMarthais aLatintransliteration of theKoine GreekΜάρθα, itself a translation of theAramaicמַרְתָּאMartâ, \"The mistress\" or \"the lady\", from מרה \"mistress\", feminine of מר \"master\". The Aramaic form occurs in aNabateaninscription found atPuteoli, and now in theNaples Museum; it is dated AD 5 (Corpus Inscr. Semit., 158); also in aPalmyreneinscription, where the Greek translation has the formMarthein.[2]

Biblical references[edit]

In theGospel of Luke, Jesusvisits the home of two sisters named Mary and Martha. The two sisters are contrasted: Martha was \"cumbered about many things\" while Jesus was their guest, while Mary had chosen \"the better part\", that of listening to the master\'s discourse.[3]The name of their village is not recorded, nor (unlike inJohn 11:18) is there any mention of whether Jesus was near Jerusalem. Biblical commentatorHeinrich Meyernotes that \"Jesus cannot yet be inBethany(seeLuke 13:22,Luke 17:11), where Martha and Mary dwelt [according to John\'s Gospel]\".[4]but theCambridge Bible for Schools and Collegesclaims that it was \"undoubtedly Bethany\".[5]

As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. She had a sister called Mary, who sat at the Lord\'s feet listening to what he said. But Martha was distracted by all the preparations that had to be made. She came to him and asked, \"Lord, don’t you care that my sister has left me to do the work by myself? Tell her to help me!\"

\"Martha, Martha,\" the Lord answered, \"you are worried and upset about many things, but only one thing is needed. Mary has chosen what is better, and it will not be taken away from her.\"
– (Luke 10:38–42,New International Version)

In theGospel of John, Martha and Mary appear in connection with two incidents: theraising from the deadof their brother Lazarus (John 11) and theanointing of Jesusin Bethany (John 12:3).

In the account of the raising of Lazarus, Jesus meets with the sisters in turn: Martha followed by Mary. Martha goes immediately to meet Jesus as he arrives, while Mary waits until she is called. As one commentator notes, \"Martha, the more aggressive sister, went to meet Jesus, while quiet and contemplative Mary stayed home. This portrayal of the sisters agrees with that found in Luke 10:38–42.\"[6]In speaking with Jesus, both sisters lament that he did not arrive in time to prevent their brother\'s death: \"Lord, if you had been here, my brother would not have died\" (John 11:21, 32). But where Jesus\' response to Mary is more emotional, his response to Martha is one of teaching calling her to hope and faith:

When Martha heard that Jesus was coming, she went out to meet him, but Mary stayed at home. \"Lord\", Martha said to Jesus, \"if you had been here, my brother would not have died. But I know that even now God will give you whatever you ask.\"

Jesus said to her, \"Your brother will rise again.\"
Martha answered, \"I know he will rise again in the resurrection at the last day.\"
Jesus said to her, \"I am the resurrection and the life. He who believes in me will live, even though he dies; and whoever lives and believes in me will never die. Do you believe this?\"
\"Yes, Lord\", she told him, \"I believe that you are the Christ, the Son of God, who was to come into the world.\"
– (John 11:20–27,New International Version)

As the narrative continues, Martha calls her sister Mary Magdalene to see Jesus. Jesus has Mary bring him to Lazarus\' tomb where he commands the stone to be removed from its entrance. Martha here objects, \"But, Lord, by this time there is a bad odor, for he has been there four days\", to which Jesus replies, \"Did I not tell you that if you believed, you would see the glory of God?\" (John 11:39–40). They then take away the stone and Jesus prays and calls Lazarus forth alive from the tomb.

Martha appears again inJohn 12:1–8, where she serves at a meal held in Jesus\' honor at which her brother is also a guest. The narrator only mentions that the meal takes place in Bethany, while the apparently parallel accounts in the Gospels ofMatthew(Matthew 26:6–13) andMark(Mark 14:3–9) specify that it takes place at the home of oneSimon the Leper. As the Catholic Encyclopedia notes, \"We are surely justified in arguing that, since Matthew and Mark place the scene in the house of Simon, St. John must be understood to say the same; it remains to be proved that Martha could not \'serve\' in Simon\'s house.\"[2]It is at this meal that a woman (Martha\'s sister Mary, according to John)anoints Jesuswith expensive perfume.

Western traditions[edit]Martha from theIsabella Breviary, 1497

In medievalWestern Christianity, Martha\'s sister Mary was often equated withMary Magdalene. This identification led to additional information being attributed to Martha as well:

Mary, Martha, and Lazarus are represented by St. John as living at Bethania, but St. Luke would seem to imply that they were, at least at one time, living inGalilee; he does not mention the name of the town, but it may have beenMagdala, and we should thus, supposing Mary of Bethania and Mary Magdalene to be the same person, understand the appellative \"Magdalene\". The words of St. John (11:1) seem to imply a change of residence for the family. It is possible, too, that St. Luke has displaced the incident referred to in Chapter 10. The likeness between the pictures of Martha presented by Luke and John is very remarkable. The familiar intercourse between the Saviour of the world and the humble family which St. Luke depicts is dwelt on by St. John when he tells us that \"Jesus loved Martha, and her sister Mary, and Lazarus\" (11:5). Again the picture of Martha\'s anxiety (John 11:20–21, 39) accords with the picture of her who was \"busy about much serving\" (Luke 10:40); so also in John 12:2: \"They made him a supper there: and Martha served.\" But St. John has given us a glimpse of the other and deeper side of her character when he depicts her growing faith in Christ\'s Divinity (11:20–27), a faith which was the occasion of the words: \"I am the resurrection and the life.\" The Evangelist has beautifully indicated the change that came over Martha after that interview: \"When she had said these things, she went and called her sister Mary secretly, saying: The Master is come, and calleth for thee.\"[2]

Eastern Orthodox tradition[edit]Christ with Martha andMaria, byHenryk Siemiradzki, 1886

InOrthodox Churchtradition, though not specifically named as such in the gospels, Martha and Mary were among theMyrrh-bearing Women. These faithful followers of Jesus stood at Golgotha during theCrucifixion of Jesusand later came to his tomb early on the morning followingSabbathwithmyrrh(expensive oil), according to the Jewish tradition, to anoint their Lord\'s body. TheMyrrhbearersbecame the first witnesses to theResurrection of Jesus, finding the empty tomb and hearing the joyful news from an angel.[7]

Orthodox tradition also relates that Martha\'s brother Lazarus was cast out of Jerusalem in the persecution against the Jerusalem Church following the martyrdom ofSt. Stephen. His sister Martha fled Judea with him, assisting him in the proclaiming of the Gospel in various lands.[8]While Mary Magdalene remained withJohn the Apostleand assisted him with the Church of Jerusalem. The three later came toCyprus, where Lazarus became the first Bishop of Kittim (modernLarnaca).[9]All three died inCyprus.

Veneration[edit]

Martha is venerated as asaintin theRoman Catholic Churchand theEastern Orthodox Church, and commemorated by theLutheran Churchand theAnglican Communion. Through time, as the cult of Martha developed, the images of maturity, strength, common sense, and concern for others predominated.[10]

Feast days[edit]

TheLatin Churchcelebrates her feast day on July 29 and commemorates her sisterMary of Bethanyand her brotherLazarus of Bethanyon the same day.[11]The feast of Martha, classified as a \"Semi-Double\" in theTridentine Calendar, became a \"Simple\" in theGeneral Roman Calendar of Pope Pius XII, a \"Third-Class Feast\" in theGeneral Roman Calendar of 1960, and a \"Memorial\" in the presentGeneral Roman Calendar.

TheEastern OrthodoxandByzantine RiteEastern Catholic Churchescommemorate Martha and her sister Mary on June 4. They also commemorate them collectively among theMyrrh-bearing Womenon the Sunday of the Myrrhbearers (the Third Sunday ofPascha—i.e., the second Sunday after Easter Sunday). Martha also figures in the commemorations ofLazarus Saturday(the day beforePalm Sunday).

Martha is commemorated on July 29 in theCalendar of Saintsof theLutheran Church(together with her siblings Mary and Lazarus) and in theCalendar of saintsof theEpiscopal Churchand theChurch of England(together with her sister Mary).[12]

Legacy[edit]Diocesan Shrine of St. Martha, Parish of St. Roch in Pateros, Metro Manila, Philippines. The only shrine in the southeast Asia dedicated to St. Martha.

TheSisters of St. Marthaare areligious congregationfounded inAntigonish, Nova Scotia, in 1894.[13]

Churches[edit]Relic from the bones of Saint Martha, Virgin and Disciple of the Lord, venerated in her Diocesan Shrine in Pateros, Metro Manila

A number of churches are dedicated to St. Martha including:

Roman Catholic churches:
Europe:
Tarascon, France;
• United States:
  St. Martha Catholic ChurchinMorton Grove, Illinois, and others inEast Providence, Rhode Island;Valinda, California;Kingwood, Texas;Harvey, Louisiana; andPlainville, Massachusetts;
• Asia
  Roman Catholic Diocese of Pasig: Diocesan Shrine of St. Martha, Parish of St. Roch,Pateros, Metro Manila, Philippines
• Australia:
  Strathfield, New South Wales
• Anglican Communion:
  England:
  St Martha-on-the-HillinSurrey
  • Broxtowe, Nottinghamshire
  • United States: St. Martha\'s Episcopal Church in:
    Papillion, Nebraska
    • Bethany Beach, Delaware
    • Lexington, Kentucky
• Methodist:
  St Martha\'s Methodist Church inTring, Hertfordshire, England, United Kingdom
• Lutheran:
  St. Mary and St. Martha Lutheran Church,San Francisco, California, United Legend[edit]

  According to legend, St. Martha leftJudeaafterJesus\' death, around AD 48, and went toProvencewith her sisterMary(conflated withMary Magdalene) and her brother Lazarus. With them, Martha first settled inAvignon(now in France). TheGolden Legend, compiled in the 13th century, records the Provençal tradition:

  Saint Martha, hostess of our Lord Jesus Christ, was born of a royal kindred. Her father was named Syro and her mother Encharia. The father of her was duke ofSyriaand places maritime, and Martha with her sister possessed by the heritage of their mother three places, that was, the castle Magdalen, and Bethany and a part of Jerusalem. It is nowhere read that Martha had ever any husband nor fellowship of man, but she as a noble hostess ministered and served our Lord, and would also that her sister should serve him and help her, for she thought that all the world was not sufficient to serve such a guest.After the ascension of our Lord, when the disciples were departed, she with her brother Lazarus and her sister Mary, also SaintMaximin[actually a 3rd-century figure] which baptized them, and to whom they were committed of the Holy Ghost, and many others, were put into a ship without sail, oars, or rudder governail, of the paynims, which by the conduct of our Lord they came all toMarseilles, and after came to the territory of Aquense orAix, and there converted the people to the faith. Martha was right facound of speech, and courteous and gracious to the sight of the people.[14]

  TheGolden Legendalso records the grand lifestyle imagined for Martha and her siblings in its entry on Mary Magdalene:

  Mary Magdalene had her surname of Magdalo, a castle, and was born of right noble lineage and parents, which were descended of the lineage of kings. And her father was named Cyrus, and her mother Eucharis. She with her brother Lazarus, and her sister Martha, possessed the castle of Magdalo, which is two miles from Nazareth, and Bethany, the castle which is nigh to Jerusalem, and also a great part of Jerusalem, which, all these things they departed among them. In such wise that Mary had the castle Magdalo, whereof she had her name Magdalene. And Lazarus had the part of the city of Jerusalem, and Martha had to her part Bethany. And when Mary gave herself to all delights of the body, and Lazarus entended all to knighthood, Martha, which was wise, governed nobly her brother\'s part and also her sister\'s, and also her own, and administered to knights, and her servants, and to poor men, such necessities as they needed. Nevertheless, after the ascension of our Lord, they sold all these things.[15]

  St. Martha in Tarascon[edit]Martha and theTarasque, from a 15th-century manuscript

  A further legend relates that Martha then went toTarascon, France, where amonster, theTarasque, was a constant threat to the population. TheGolden Legenddescribes it as a beast from Galicia; a greatdragon, half beast and half fish, greater than an ox, longer than an horse, having teeth sharp as a sword, and horned on either side, head like a lion, tail like a serpent, that dwelt in a certain wood betweenArlesandAvignon. Holding a cross in her hand, Martha sprinkled the beast with holy water. Placing her sash around its neck, she led the tamed dragon through the village.[10]

  Gothic Tomb of Saint Martha in Tarascon

  There Martha lived, daily occupied in prayers and in fastings. Martha eventually died in Tarascon, where she was buried. Her tomb is located in thecryptof the local Collegiate Church.

  St Martha\'s Collegiate Church in Tarascon

  The dedication of the Collegiate Church at Tarascon to St. Martha is believed to date from the 9th century or earlier.Relicsfound in the church during a reconstruction in 1187 were identified as hers, and reburied in a new shrine at that time.[16]In the Collegiate Church crypt is a late 15th-centurycenotaph, also known as the Gothic Tomb of Saint Martha. It is the work ofFrancesco Laurana, aCroatiansculptor of the Italian School, commissioned by King René. At its base are two openings through which the relics could be touched. It bears three low reliefs separated by fluted pilasters representing: on the left, Saint Martha and the Tarasque; in the center, Saint Mary Magdalene born aloft by the angels; on the right, Lazarus as Bishop of Marseille with his mitre and staff. There are two figures on either side: on the left, Saint Front, Bishop of Perrigueux, present at the funeral of Saint Martha, and on the right, Saint Marcelle, Martha\'s servant.[17]

  St. Martha and Villajoyosa[edit]

  The town ofVillajoyosa, Spain honors St. Martha as its patron saint and celebrates The Festival ofMoors and Christiansannually in her honor. The 250-year-old festival commemorates the attack on Villajoyosa by Berber pirates led by Zalé-Arraez in 1538, when, according to legend, St. Martha came to the rescue of the townsfolk by causing a flash flood which wiped out the enemy fleet, thus preventing the corsairs from reaching the coast.[18]

  Gnostic tradition[edit]

  Martha appears in the sacredgnostictextPistis Sophia. She is instructed by the risen Christ on several of the repentances that must be made in order to have salvation. She also makes several prophetic interpretations of differentPsalms.[19]

  Depictions in art and literature[edit]Christ in the House of Martha and Mary,Diego Velázquez, 1618

  The subject of Martha is mostly found in art from theCounter-Reformationonwards, especially in the 17th century, when the domestic setting is usually given a realistic depiction. However it appears in someOttoniancycles of theLife of Christ.

  Christ in the House of Martha and Mary– an early work by the Spanish painter Velázquez.
  • Christ in the House of Martha and Mary– byJohannes Vermeer
  • Martha and Mary Magdalene (Caravaggio)
  • \"The Sons of Martha\" – A poem byRudyard Kipling.
  
  Saint Peter
  Pope Saint
  PeterApostle,pope,patriarch, andmartyrSaint Peter(c. 1468) byMarco Zoppodepicts Peter as an old man holding theKeys of Heavenand a book representing thegospel.ChurchEarly ChristianGreat ChurchSee
  FirstBishop of Rome(pope), according toCatholictradition
  • FirstBishop of Antioch(patriarch), according toEastern Christiantradition
  Papacy beganAD 30[1]Papacy endedbetween AD 64 and 68[2]Successor
  Bishop ofRome:Linus
  • Bishop 33
    byJesus ChristPersonal detailsBirth nameShimon (Simeon, Simon)Bornca. 1 AD
    Bethsaida,Gaulanitis,Syria,Roman EmpireDiedbetween AD 64 and 68 (aged 62–67)
    Clementine Chapel,Vatican Hill,Rome,Italia,Roman EmpireParentsJohn (or Jonah; dayMain feast (withPaul the Apostle) 29 June (Catholic Church,Eastern Orthodox Church,Oriental of Saint Peter in Rome 18 January (Pre-1960 Roman Calendar)
    Confession of Saint Peter 18 January (Anglicanism)
    Chair of Saint Peter 22 February (Catholic Church)
    Saint Peter in Chains1 August (pre-1960 Roman Calendar)Venerated inAllChristian denominationsthat of Heaven,pallium,papal vestments,rooster, man crucified upside down, vested as an Apostle, holding a book or scroll,Cross of Saint Peter.Iconographically, he is depicted with a bushy white beard and white hair.PatronagePatronage listShrinesSt. Peter\'s Basilica

    Saint Peter(Syriac/Aramaic: ܫܸܡܥܘܿܢ ܟܹ݁ܐܦ݂ܵܐ,Shemayon Keppa,Hebrew:שמעון בר יונה‎‎Shim\'on bar r. AD 30;[1]d. between AD 64 and 68[2]), also known asSimon Peter,Simeon, orSimōn(pronunciation(help·info)), according to theNew Testament, was one of theTwelve ApostlesofJesus Christ, leaders of theearly ChristianGreat Church.Hippolytus of Rome, a3rd-centurytheologian, gave him the title of \"Apostle of the Apostles\".[citation needed]According toCatholic teaching, Peter wasordainedby Jesus in the \"Rock of My Church\" dialogue in Matthew16:18. He is traditionally counted as the firstBishop of Rome‍—‌orpope‍—‌and also byEastern Christian traditionas the firstPatriarch of Antioch. The ancient Christian churches allveneratePeter as a majorsaintand as the founder of theChurch of Antiochand theRoman Church,[2]butdiffer in their attitudesregarding the authority of his present-day successors.

    TheNew Testamentindicates that Peter\'s father\'s name was John (orJonahorJona)[3]and was from the village ofBethsaidain the province ofGalileeorGaulanitis. His brotherAndrewwas also anapostle. According to New Testament accounts, Peter was one oftwelve apostleschosen by Jesus from his firstdisciples. Originally a fisherman, he played a leadership role and was with Jesus during events witnessed by only a few apostles, such as theTransfiguration. According to thegospels, Peterconfessed Jesus as the Messiah,[4]was part of Jesus\'s inner circle,[5]thrice denied Jesus[6]and wept bitterly once he realised his deed, and preached on the day ofPentecost.[7]

    According toChristian tradition, Peter was crucified inRomeunder EmperorNero Augustus Caesar. It is traditionally held that he was crucified upside down at his own request, since he saw himself unworthy to be crucified in the same way as Jesus. Tradition holds that he was crucified at the site of theClementine Chapel. His remains are said to be those contained in the undergroundConfessioofSt. Peter\'s Basilica, wherePope Paul VIannounced in 1968 the excavated discovery of a first-century Romancemetery. Every 29 June since 1736, a statue of Saint Peter in St. Peter\'s Basilica is adorned withpapal tiara,ring of the fisherman, andpapal vestments, as part of the celebration of theFeast of Saints Peter and Paul. According toCatholicdoctrine, the directpapal successorto Saint Peter is the incumbent pope, currently PopeFrancis.

    Twogeneral epistlesin the New Testament are ascribed to Peter, but modern scholars generally reject thePetrine authorshipof both.[8]TheGospel of Markwas traditionally thought to show the influence of Peter\'s preaching and eyewitness memories. Several other books bearing his name‍—‌theActs of Peter,Gospel of Peter,Preaching of Peter,Apocalypse of Peter, andJudgment of Peter‍—‌are considered by Christian denominations asapocryphal, and are thus not included in theirBiblecanons.[9][10][11]

    Contents[hide]
    • 1Names and etymologies
    • 2New Testament account
      • 2.1\"Rock\" dialogue
      • 2.2Denial of Jesus by Peter
      • 2.3Resurrection appearances
      • 2.4Position among the apostles
      • 2.5Role in the early church
    • 3Connection to Rome
      • 3.1Road to Rome: Antioch and Corinth
      • 3.2Rome
      • 3.3Death
      • 3.4Status
      • 3.5Burial and relics
      • 3.6Epistles
    • 4Religious interpretations
      • 4.1Catholic Church
        • 4.1.1Matthew 16:18
        • 4.1.2Feast days
        • 4.1.3Meaning of Matthew 16:18
        • 4.1.4What did Peter begin?
      • 4.2Eastern Orthodox
        • 4.2.1Feast days
      • 4.3Syriac Orthodox Church
      • 4.4New Apostolic Church
      • 4.5Church of Jesus Christ of Latter-day Saints
      • 4.6Islamic literature
      • 4.7Bahá\'í Faith
    • 5Writings
      • 5.1New Testament
        • 5.1.1Epistles
        • 5.1.2Mark
      • 5.2Pseudepigrapha and apocrypha
      • 5.3Non-canonical sayings of Peter
    • 6Iconography
    • 7Patronage
    • 8Revisionist views
    • 9In art
    • 10See also
    • 11Notes
    • 12External links
    Names and etymologies[edit]Calling of Peter and Andrew,Caravaggio

    Peter\'s original name was \"Shimon\" or \"Simeon\" (\"Simon\" in modern English). He was later given the name \"Peter\",New Testament GreekΠέτρος (Petros)derived fromπέτρα (petra), which means rock. In theLatintranslation of the Bible this becamePetrus,amasculineform of thefemininepetra (f), which is a loanword from Greek still meaning \"rock.\" Another version of this name isAramaic: ‎‎ (Šimʻōn KêpâSëmʻān Kêpâ), after his name inHellenisedAramaic.

    TheSyriacorAramaicword for \"rock\" iskepa, which inGreekbecameΠέτρος, also meaning \"rock\".[12][13]He is also known asSimon Peter,Cephas(Greek:Κηφᾶς) andKepha(Hebrew:כיפא‎‎). BothCephasandKephaalso mean rock.[14]

    Catholic theologian Rudolf Pesch argues that the Aramaiccephameans \"stone, ball, clump, clew\" and that \"rock\" is only a connotation; that in the Attic Greekpetradenotes \"grown rock, rocky range, cliff, grotto\"; and thatpetrosmeans \"small stone, firestone, sling stone, moving boulder\".[15]

    New Testament account[edit]Ruins of ancientCapernaumon north side of theSea of Galilee

    Peter\'s life story is told in the fourcanonical gospels, theActs of the Apostles, New Testament letters, the non-canonicalGospel of the Hebrewsand otherEarly Churchaccounts of his life and death. In theNew Testament, he is among the first of the disciples called during Jesus\' ministry. Peter became the first listed apostle ordained by Jesus in the early church.[16]

    Peter was a fisherman inBethsaida.[Jn. 1:44]He was named Simon, son of Jonah or John.[17]The threeSynoptic Gospelsrecount how Peter\'s mother-in-lawwas healed by Jesusat their home inCapernaum[Matt. 8:14–17][Mk. 1:29–31][Lk. 4:38]; this passage clearly depicts Peter as being married.1 Cor. 9:5has also been taken to imply that he was married.[18][non-primary source needed]

    The Calling of the Apostles Peter and Andrew(from theMaestà), c. 1308-1311.

    In theSynoptic Gospels, Peter (then Simon) was a fisherman along with his brother,Andrew, and the sons of Zebedee, James and John. TheGospel of Johnalso depicts Peter fishing, even after the resurrection of Jesus, in the story of theCatch of 153 fish. In Matthew and Mark, Jesus called Simon and his brother Andrew to be \"fishers of men\".[Matt. 4:18–19][Mk. 1:16–17]

    A Franciscan church is built upon the traditional site of Apostle Peter\'s house.[19]InLuke, Simon Peter owns the boat that Jesus uses to preach to the multitudes who were pressing on him at the shore ofLake Gennesaret.[Lk. 5:3]Jesus then amazes Simon and his companions James and John (Andrew is not mentioned) by telling them to lower their nets, whereupon they catch a huge number of fish. Immediately after this, they follow him.[Lk. 5:4–11]The Gospel of John gives a comparable account of \"The First Disciples\".[Jn. 1:35–42]In John, we are told that it was two disciples ofJohn the Baptist(Andrew and an unnamed disciple) who heard John the Baptist announce Jesus as the \"Lamb of God\" and then followed Jesus. Andrew then went to his brother Simon, saying, \"We have found theMessiah\", and then brought Simon to Jesus.

    Apostle Peter striking theHigh Priests\' servantMalchuswith a sword in theGarden of Gethsemane

    Three of the four gospels – Matthew, Mark and John – recount the story of Jesuswalking on water. Matthew additionally describes Peter walking on water for a moment but beginning to sink when his faith wavers.[Matt. 14:28–31]

    At the beginning of theLast Supper, Jesus washed his disciples\' feet. Peter initially refused to let Jesus wash his feet, but when Jesus responded: \"If I wash thee not, thou hast no part with me\", Peter replied: \"Lord, not my feet only, but also my hands and my head\".[Jn. 13:2–11]Thewashing of feetis often repeated in theservice of worshiponMaundy Thursdayby someChristian denominations.

    The threeSynoptic Gospelsall mention that, when Jesus was arrested, one of his companions cut off the ear of a servant of the High Priest.[20]The Gospel of John also includes this event and names Peter as the swordsman andMalchusas the victim.[Jn. 18:10]Luke adds that Jesus touched the ear and miraculously healed it.[Lk. 22:49–51]This healing of the servant\'s ear is the last of the37 miracles attributed to Jesusin the Bible.

    \"Rock\" dialogue[edit]

    In a dialogue between Jesus and his disciples (Matthew 16:13–19), Jesus asks, \"Who do people say that theSon of Manis?\" The disciples give various answers. When he asks, \"Who doyousay that I am?\" Simon Peter answers, \"You are the Messiah, the Son of the living God.\" Jesus then declares:

    Blessed are you, Simon son of Jonah, for this was not revealed to you by flesh and blood, but by my Father in heaven. And I tell you that you are Cephas (Peter) (Petros), and on this rock (petra) I will build my church, and the gates of Hades will not overcome it. I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.

    A common view of Peter is provided by Jesuit FatherDaniel J. Harrington, who suggests that Peter was an unlikely symbol of stability. While he was one of the first disciples called and was the spokesman for the group, Peter is also the exemplar of \"little faith\". InMatthew 14, Peter will soon have Jesus say to him, \"O you of little faith, why did you doubt?\", and he will eventually deny Jesus three times. Thus, in light of the Easter event, Peter became an exemplar of the forgiven sinner.[21]Outside the Catholic Church, opinions vary as to the interpretation of this passage with respect to what authority and responsibility, if any, Jesus was giving to Peter.[22]

    In theEastern Orthodox Churchthis passage is interpreted as not implying a special prominence to the person of Peter, but to Peter\'s position as representative of the Apostles. The word used for \"rock\" (petra) grammatically refers to \"a small detachment of the massive ledge\",[23]not to a massive boulder. Thus, OrthodoxSacred Traditionunderstands Jesus\' words as referring to the apostolic faith.

    Saint Peter byBartolomé Esteban Murillo(1617–1682)

    Petroshad not previously been used as a name, but in the Greek-speaking world it became a popular Christian name, after the tradition of Peter\'s prominence in the early Christian church had been established.

    Denial of Jesus by Peter[edit]The tears of Saint Peter, byEl GrecoMain article:Denial of PeterThe Denial of Saint Peter, byCaravaggio

    All four canonical gospels recount that, during theLast Supper, Jesus foretold that Peter would deny him three times before the following cockcrow (\"before the cock crows twice\" in Mark\'s account).

    The three Synoptics and John describe the three denials as follows:

    1. A denial when a female servant of the high priest spots Simon Peter, saying that he had been with Jesus. According to Mark (but not in all manuscripts), \"the rooster crowed\". Only Luke and John mention a fire by which Peter was warming himself among other people: according to Luke, Peter was \"sitting\"; according to John, he was \"standing\".
    2. A denial when Simon Peter had gone out to the gateway, away from the firelight, but the same servant girl (Mark) or another servant girl (Matthew) or a man (Luke and also John, for whom, though, this is the third denial) told the bystanders he was a follower of Jesus. According to John, \"the rooster crowed\".
    3. A denial came when Peter\'s Galilean accent was taken as proof that he was indeed a disciple of Jesus. According to Matthew, Mark and Luke, \"the rooster crowed\". Matthew adds that it was hisaccentthat gave him away as coming from Galilee. Luke deviates slightly from this by stating that, rather than a crowd accusing Simon Peter, it was a third individual. John does not mention the Galilean accent.

    The Gospel of John places the second denial while Peter was still warming himself at the fire, and gives as the occasion of the third denial a claim by someone to have seen him in the garden ofGethsemanewhenJesus was arrested.

    In the Gospel of Luke is a record of Christ telling Peter: \"Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.\"

    In a reminiscent[24]scene in John\'s epilogue, Peter affirms three times that he loves Jesus.

    Resurrection appearances[edit]Church of the Primacy of St. Peter on theSea of Galilee

    In John\'s gospel, Peter is the first person to enter theempty tomb, although the women and thebeloved disciplesee it before him.[Jn. 20:1–9]In Luke\'s account, the women\'s report of the empty tomb is dismissed by the apostles, and Peter is the only one who goes to check for himself, running to the tomb. After seeing the graveclothes he goes home, apparently without informing the other disciples.[Lk. 24:1–12]

    Paul\'sFirst Epistle to the Corinthians[25]contains a list ofresurrection appearances of Jesus, the first of which is an appearance to Peter.[26]Here, Paul apparently follows an early tradition that Peter was the first to see the risen Christ,[16]which, however, did not seem to have survived to the time when the gospels were written.[27]

    In thefinal chapterof the Gospel of John, Peter, in one of the resurrection appearances of Jesus,three times affirmed his love for Jesus, balancing his threefold denial, and Jesus reconfirmed Peter\'s position. The Church of the Primacy of St. Peter on theSea of Galileeis seen as the traditional site where Jesus Christ appeared to his disciples after his resurrection and, according to Catholic tradition, established Peter\'s supreme jurisdiction over the Christian church.

    Position among the apostles[edit]St. Peter Preaching the Gospel in the CatacombsbyJan Styka

    Peter is always listed first among the Twelve Apostles in the gospels[28]and in the Book of Acts (Acts 1:13). He is also frequently mentioned in the gospels as forming withJames the ElderandJohna special group within the Twelve Apostles, present at incidents at which the others were not present, such as at theTransfiguration of Jesus,[29]at theraising of Jairus\' daughter[30]and atthe agonyin the Garden of Gethsemane.[31]Peter often confesses his faith in Jesus as the Messiah.

    Peter is often depicted in the gospels as spokesman of all the Apostles.[32]Catholics refer to him as chief of the Apostles,[33]as do theEastern Orthodox[34]and theOriental Orthodox.[35][36]In Coptic Orthodox Church liturgy, he is once referred to as \"prominent\" or \"head\" among the Apostles, a title shared with Paul in the text (The Fraction of Fast and Feast of the Apostles Peter and Paul in the Coptic Orthodox Church of Alexandria). Some, including the Orthodox Churches, believe this is not the same as saying that the other Apostles were under Peter\'s orders. In contrast,Jewish Christiansare said to have argued thatJames the Justwas the leader of the group.[37]Some argueJames the Justwasbishop of Jerusalemwhilst Peter wasbishop of Romeand that this position at times gave James privilege in some (but not all) situations. The early Church historian Eusebius (c. AD 325) recordsClement of Alexandria(c. AD 190) as saying,

    \"For they say that Peter andJames(the Greater) andJohnafter the ascension of our Saviour, as if also preferred by our Lord, strove not after honor, but choseJames the Justbishop of Jerusalem.\"[38]

    Peter was considered along with James the Just and John the Apostle as pillars of the Church(Galatians 2:9). Paul affirms that Peter had the special charge of being apostle to the Jews, just as he, Paul, was apostle to the Gentiles.

    Role in the early church[edit]The Liberation of St. Peterfrom prison by an angel, byGiovanni Lanfranco

    The author of theActs of the Apostlesportrays Peter as an extremely important figure within the early Christian community, with Peter delivering a significantopen-air sermonduringPentecost. According to the same book, Peter took the lead in selecting a replacement forJudas Iscariot.[Acts 1:15]

    He was twice arraigned, with John, before theSanhedrinand directly defied them.[Acts 4:7–22][5:18–42]He undertook a missionary journey instrumental in the decision to evangelise theGentiles.[10]

    About halfway through, theActs of the Apostlesturns its attention away from Peter and to the activities of Paul, and the Bible is mostly silent on what occurred to Peter afterwards.

    John Vidmar, a Roman Catholic scholar, writes: \"Catholic scholars agree that Peter had an authority that superseded that of the other apostles. Peter is their spokesman at several events, he conducts the election of Matthias, his opinion in the debate over converting Gentiles was crucial, etc.[39]

    According to theActs of the Apostles, Peter and John were sent from Jerusalem toSamaria(Acts 8:14). Peter/Cephas is mentioned briefly in the opening chapter of Paul\'sEpistle to the Galatians, which mentions a trip by Paul toJerusalemwhere he meets Peter (Galatians 1:18). Peter features again in Galatians, fourteen years later, when Paul (now with Barnabas and Titus) returned to Jerusalem (Galatians 2:7–9), and then, when Peter came to Antioch, Paul opposed Peter to his face \"because he [Peter] was in the wrong\" (NIV) (Galatians 2:11).[40]

    Acts 12tells how Peter, who was in Jerusalem, was put into prison byKing Herod(A.D. 42–44), but wasrescued by an angel. After his liberation Peter left Jerusalem to go to \"another place\" (Acts 12:1–18). Concerning St. Peter\'s subsequent activity we receive no further connected information from the extant sources, although we possess short notices of certain individual episodes of his later life.[2]

    At theCouncil of Jerusalem(c. 50), the early Church, Paul and the leaders of the Jerusalem church met and decided to embrace Gentile converts. Acts portrays Peter and other leaders as successfully opposing the Christian Pharisees who insisted oncircumcision.[41]

    The church in Rome was already flourishing when Paul wrote hisEpistle to the Romansabout AD 57,[42]he greets some fifty people in Rome by name,[43]but not Peterwhom he knew. There is also no mention of Peter in Rome later during Paul\'s two-year stay there inActs 28, about AD 60–62. Some Church historians consider Peter and Paul to have beenmartyredunder the reign of Nero,[44][45][46]around AD 65.[47][48][49]

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