Apostles of Jesus Christ

Before you learn about who the twelve apostles are and hear about their names and deeds, it is worth understanding the definition of the word “apostle.”

Who were the twelve disciples, the apostles of Jesus Christ?

Many contemporaries do not know that the word “apostle” means “sent.” At the time when Jesus Christ walked on our sinful earth, twelve ordinary people were called His disciples. As eyewitnesses said, “the twelve disciples followed Him and learned from Him.” Two days after His death by crucifixion, He sent His disciples to become His witnesses. It was then that they were called the twelve apostles. For reference, during the time of Jesus in society the terms “disciple” and “apostle” were similar and interchangeable.

Twelve Apostles: names

The twelve apostles are the closest disciples of Jesus Christ, chosen by Him to announce the imminent Kingdom of God and the establishment of the Church. Everyone should know the names of the apostles.

Andrew was nicknamed the First-Called in legend, since he was previously a disciple of John the Baptist and was called by the Lord a little earlier than his brother on the Jordan. Andrew was the brother of Simon Peter.

Simon is the son of Jonah, Jesus gave his nickname to Simon after he confessed Him as the Son of God in the city of Caesarea Philippi.

Simon the Canaanite, or, as he is also called, the Zealot, originally from the Galilean city of Cannae, according to legend, was the groom at his wedding, which included Jesus with his Mother, where, as everyone knew, He turned water into wine.

Jacob is the son of Zebedee and Salome, the brother of John, who, in turn, was an evangelist. The first martyr among the apostles, Herod himself put him to death by beheading.

Jacob is the youngest son of Alpheus. The Lord himself decided that James and the twelve apostles would be together. After the resurrection of Christ, he spread the faith first in Judea, then joined the pilgrimage of St. to Apostle Andrew the First-Called in Edessa. He also preached the gospel in Gaza, Eleferopolis and other cities in the Mediterranean, after which he went to Egypt.

John is the brother of James the Elder, nicknamed the Theologian, and also the author of the fourth Gospel and the last chapter of the Bible, telling about the end of the world - the Apocalypse.

Philip is precisely the apostle who brought Nathanael 9 Bartholomew to Jesus, according to one of the twelve, “of the same city with Andrew and Peter.”

Bartholomew is an apostle about whom Jesus Christ very accurately expressed himself, calling him a true Israeli, in whom there is no guile.

Thomas became famous for the fact that the Lord himself proved his resurrection to him by offering to put his hand on his wounds.

Matthew - also known as Levi. He is the direct author of the Gospel. Although they are also related to the writing of the Gospel, Matthew is considered its main author.

Judas, the brother of James the Younger, the one who betrayed Jesus for thirty pieces of silver, committed suicide by hanging himself from a tree.

Paul and the Seventy Apostles

Also counted among the apostles is Paul, miraculously called by the Lord himself. In addition to all the above apostles and Paul, they talk about 70 disciples of the Lord. They were not constant witnesses to the miracles of the Son of God, nothing is written about them in the Gospel, but their names are heard on the day of the Seventy Apostles. Their mention is only symbolic, the people to whom the names belong were only the first followers of the teachings of Christ, and also the first to bear the missionary burden of spreading His teachings.

Who wrote the Gospel

Saints Mark, Luke and John are known to worldly people as evangelists. These are the followers of Christ who wrote the Holy Scriptures. The apostles Peter and Paul are called the chief apostles. There is such a practice as equating or enlisting saints who spread and preached Christianity among pagans, such as Prince Vladimir, and his mother Elena, as apostles.

Who were the apostles?

The twelve apostles of Christ, or simply His disciples, were ordinary people, among whom were people of completely different professions, and completely different from each other, except that they were all spiritually rich - this feature united them. The Gospel very clearly shows the doubts of these twelve young men, their struggle with themselves, with their thoughts. And they can be understood, because they actually had to look at the world from a completely different angle. But after the twelve apostles witnessed Jesus' ascension into heaven after the crucifixion, their doubts immediately disappeared. The Holy Spirit, the awareness of the existence of divine power, made them pious, strong-spirited people. Gathering their will into a fist, the apostles were ready to outrage the whole world.

Apostle Thomas

The Apostle Thomas is worthy of special mention. In the cozy town of Pansada, one of the fishermen, the future apostle, heard about Jesus, a man who tells everyone about the One God. Of course, curiosity and interest make you come and look at Him. After listening to His sermon, he is so delighted that he begins to relentlessly follow Him and His disciples. Jesus Christ, seeing such zeal, invites the young man to follow him. So a simple fisherman became an apostle.

This young man, a young fisherman, was called Judas; he was later given a new name - Thomas. True, this is one of the versions. Who exactly Thomas was like is not known for certain, but they say that he was like the Son of God himself.

Character of Thomas

The Apostle Thomas was a decisive guy, brave and impetuous. One day Jesus told Thomas that he was going to where the Romans would capture Him. The apostles, naturally, began to dissuade their teacher; no one wanted Jesus to be captured, the apostles understood that the undertaking was very risky. It was then that Thomas said to everyone: “Let’s go and die with him.” Somehow the well-known phrase “Unbeliever Thomas” does not particularly suit him; as we see, he was also some kind of “believer.”

The Apostle Thomas refused to touch the wounds of Jesus Christ and put his fingers on them when He wanted to prove that He had risen from the dead. Horrified by his audacity, Thomas only exclaims in extreme amazement: “My Lord is my God.” It is worth noting that this is the only place in the Gospel where Jesus is called God.

Lot

After Jesus resurrected, having atoned for all the earthly sins of mankind, the apostles decided to cast lots, which was to determine who and to what land would go to preach and bring people love and faith in the Lord and the Kingdom of God. Foma got India. Many dangers and misadventures befell Thomas in this country; many ancient legends have been preserved about his adventures, which are now impossible to refute or confirm. The church decided to give Thomas a special day - the second Sunday after the celebration of the ascension of Christ. Now it is the day of memory of Thomas.

Holy Apostle Andrew the First-Called

After he began preaching on the banks of the Jordan, Andrei and John followed the prophet, hoping in his faith and spiritual strength to find answers to the questions that troubled their immature minds. Many even believed that John the Baptist himself was the Messiah, but he patiently, time after time, refuted such assumptions of his flock. John said that he was sent to earth only to prepare the way for Him. And so when Jesus came to John to be baptized, the prophet said, “Behold the Lamb of God, who takes away the sins of the world.” Hearing these words, Andrew and John followed Jesus. On the same day, the future apostle Andrew the First-Called approached his brother Peter and said: “We have found the Messiah.”

Day of the Holy Apostles Peter and Paul among Western Christians

These two apostles received special honor due to the fact that after the ascension of Christ they preached His faith throughout the world.
The celebration of the day of the holy apostles Peter and Paul was first legalized in Rome, whose bishops, according to the Western Church, are considered the successors of Peter, and then were spread to other Christian countries.
Peter was engaged in fishing (like Thomas) and was called to be an apostle along with his brother. He received the most important destiny in his life - he became the “founder” of the Church of Christ, and only then he would be given the keys to the heavenly Kingdom. Peter was the first apostle to whom Christ appeared after the resurrection. Like most of their brethren, the apostles Peter and Paul began to engage in preaching activities after the ascension of Jesus.

Bottom line

All the acts that Jesus did were not accidental, and the choice of all these young talented youths was also not accidental, even the betrayal of Judas was a planned and integral part of the redemption through the death of Christ. The apostles' faith in the Messiah was sincere and unshakable, although many were tormented by doubt and fear. As a result, only thanks to their work we have the opportunity to learn about the prophet, the Son of God Jesus Christ.

[from Greek ἀπόστολος - messenger, messenger], the closest disciples of Jesus Christ, chosen, taught and sent by Him to preach the Gospel and build the Church.

History of the term

In ancient literature, the word ἀπόστολος was used to designate a sea expedition, a group of colonists, etc. Only Herodotus (History. I 21.4; V 38.8) and Josephus (Jude. ancient XVII 300) use this word in the meaning “ envoy" in relation to a specific official. In religion the meaning of the word is practically never found. Epictetus, without using the word ἀπόστολος, speaks of the ideal Cynic philosopher as a messenger (ἄγγελος or κατάσκοπος) of Zeus and uses the verb ἀποστέλλω as a commonly used term, appendix pressed upon a person sent by God and endowed with the right to preach (Conversations. 3. 22. 3 ; 4. 8. 31). However, this example remains the only case of the use of the concept of A. in religion. context, therefore, about the institution of envoys among the Cynics and about k.-l. succession of Christ Institute of A. is out of the question.

Cathedral of the 12 Apostles

The memory of the Council of the 12 Apostles on June 30 (the day after the memory of the supreme apostles Peter and Paul) is noted in most monthly books. According to the Typikon of the Great Church. on the day of memory of A., a lithium led by the Patriarch was performed in the Church of the Apostles in Orphanotrophy, where their succession was sung with the troparion on the 50th psalm and readings at the liturgy, which testifies to the special veneration of A. in K-field. The South Italian edition of the Studite Charter - the Messinian Typicon of 1131 (Arranz. Typicon. P. 163) - indicates a service similar to the doxology, other editions of the Studite Charter - the Evergetid Typikon of the 1st half. XII century (Dmitrievsky. Description. T. 1. P. 466-467), Studio-Alexievsky Typikon of 1034 (GIM. Sin. No. 330. L. 175 vol., 12th century) - a service similar to the six-fold one, but without poetry kathisma (in the Studite Rule this is a characteristic feature of the festive service), with the replacement of part of the texts of the Octoechos (stichera on the Lord I cried and the canon) with texts to the apostles Peter and Paul; according to the Typikon, currently used in the Russian Orthodox Church (Typikon. T. 2. P. 692), and according to Violakis Typikon, currently used in Greek. Churches (Βιολάκης . Τυπικόν. Σ. 282; Δίπτυχα. 1999. Σ. 157-158) are ordered to perform the polyeleos service.

Following the Council of the 12 Apostles in Greek. and Russian The printed Menaions are supplemented by the texts of the apostles Peter and Paul, but in general have not changed since the time of the Studite Charter. The indicated sequence consists of the canon of Theophanes in the 4th tone with the acrostic “Χριστοῦ γεραίρω τοὺς σοφοὺς ̓Αποστόλους” (I honor the wise apostles of Christ), the stichera on the Lord cried out ah of the 4th tone, kontakion with ikos of the 2nd tone, laudatory stichera of the 4th tone, Of which 12 A. the 3rd and 4th are dedicated. All the texts mentioned, except the laudatory stichera, are known from the description given in the Euergetic and Messinian Typicons. In Russian the printed Menaions contain another kontakion - “ " According to the Studite Menaion of the 12th century. another succession to the Council of the 12 Apostles is known (Vladimir (Philanthropov). Description. P. 412); Probably, it was precisely this that became part of the Russian language. printed Menaion, now used in the Russian Orthodox Church (Minea (MP). June. Part 2. P. 495-513), and placed after the sequence common with the Greek. printed Menaions. In Greek manuscripts preserved an anonymous canon to the Council of the 12 Apostles without an acrostic (Ταμεῖον. Ν 724. Σ. 235).

Cathedral of the 70 Apostles

The memory of the Council of the 70 Apostles is rarely found in ancient monthly books (Sergius (Spassky). Monthly book. T. 2. P. 3). In liturgical practice, Greek. Churches (Μηναῖον. ̓Ιανουάριος. Σ. 60), as well as according to the Typikon, now used in the Russian Orthodox Church (Typikon. T. 1. P. 383), January 4. The service of the Council of the 70 Apostles and St. Theoktista Kukumsky. The sequence placed in the Greek. and Russian printed Menaia, includes the canon of the 4th tone with the acrostic “Χριστοῦ μαθητὰς δευτέρους ἐπαινέσω” (Let me praise the second [as opposed to the first 12.-Ed.] disciples of Christ) by the hymnographer Joseph , whose name is included in the 9th troparia songs, kontakion with ikos of the 2nd tone and lamp. In the Menaions currently used in the Russian Orthodox Church (Minea (MP). June. Part 1. pp. 122-143), in addition to the mentioned texts, the missing texts for the vigil service are placed, as well as 6 more stichera on the Lord I cried, included in the main cycle of stichera , and an anonymous canon to the Council of the 70 Apostles, which has a separate troparion for each of A.

Octoechos

Memory of A. is the main liturgical theme of Thursday. Among the texts of Thursday of all 8 voices, 3 stichera on the Lord cried out to them (1st cycle of stichera), the first 2 verse stichera of Vespers and Matins, sedalny after the versification of kathisma, 1st canon of Matins, attributed to Theophan, 2 troparions on the blessed. In the Thursday service (during weekday services), texts that do not depend on the current voice are also used, containing references to A.: troparion (), kontakion ( ) and exapostilary ( ). A. are also mentioned in the prokemna and sacrament of the liturgy (O. A. Krasheninnikova. On the history of the formation of the weekly commemorations of Octoechos // BT. Collection 32. pp. 260-268).

In addition to their services, A., as direct participants in most gospel events, are mentioned in the hymnography of Sundays and holidays of the Christological cycle: Transfiguration - “” (4th stichera on the Lord called Great Vespers), the events of Holy Week - “ " (irmos of the 5th song of the canon of Thursday), Resurrection - " " (3rd stichera on the Lord I cried on Saturday evening of the 7th tone), Ascension - " " (4th stichera on the Lord I cried Great Vespers), Pentecost - “” (stichera on the Lord I cried out to Little Vespers). A.’s participation in the event of the Dormition of the Most Holy One is emphasized. Mother of God: " "(luminary of the Assumption).

Nek-rym from A. tradition ascribes the authorship of ancient anaphoras and liturgies; parts of individual anaphoras (for example, the liturgy of St. Mark) may actually go back to the time of A. In the institutio and intercessio of almost all anaphors, it is said about A.: “”; " "(anaphora of the liturgy of St. John Chrysostom). In memory of A., at the proskomedia, the 3rd particle of the nine-piece prosphora is taken out - “ "(rite of proskomedia).

The idea of ​​apostolic succession is emphasized in the rites of ordination: “ "(Official. Part 2. pp. 21-22).

O. V. Venzel, M. S. Zheltov

Iconography

Images of A. have been known since the 3rd-4th centuries. In the early period there were several. types of iconography: young and beardless, like the image of the young Christ characteristic of this time (catacombs of Domitilla, late III - mid-IV century), and with beards (tomb of the Aurelians, mid-III century, catacombs of Giordani, IV century. ); some with pronounced portrait features: ap. Peter - with short gray hair and beard, ap. Paul - with a high forehead and a long dark beard (catacombs of Peter and Marcellinus, 2nd half of the 3rd - 1st half of the 4th century; Pretextata, Comodilla, 4th century; Church of San Lorenzo in Milan, 4th century. ), ap. Andrew - with gray tousled hair and a short beard (C. Santa Pudenziana in Rome, 400; oratorio of the Archbishop's Chapel in Ravenna, 494-519). They are dressed in white tunics with claves and palliums, the lower corners of which are often decorated with the letters I, Z, N, H, G, their feet are bare or in sandals. From the 6th century A. began to be depicted with halos (mosaic of the dome of the Arian Baptistery in Ravenna, c. 520).

During the Middle Ages, individual appearance features became characteristic of many people. A.: the apostles Philip and Thomas are represented as young, beardless (mosaics of the catholicon of the Monastery of Catherine the Great on Sinai, 550-565), ap. John the Theologian in the Gospel scenes - as a young man, in the composition of the Dormition of the Mother of God, in images with the disciple Sschmch. Prokhor on the island of Patmos, in individual icons - an elder. As a rule, the colors of A.'s robes are traditional, for example. blue chiton and ocher himation in the ap. Petra, cherry himation at the ap. Pavel.

The attributes of A. are scrolls as an image of Christ. teachings, among the evangelists - codes (sometimes all A., as in the chapel of St. Apollonius in Bauita (Egypt), 6th century); in the early period - a cross as an instrument of victory (the apostles Peter and Andrew usually have crosses on long shafts), a wreath - a symbol of victory (mosaics of the Orthodox Baptistery in Ravenna, mid-5th century, the Arian Baptistery in Ravenna, c. 500), cross and wreath (relief of the sarcophagus “Rinaldo”, 5th century, Ravenna). Distinctive attribute of ap. Peter, according to the Gospel text, the keys (Matthew 16.19) - appeared in mid. IV century (mosaic of Santa Constanza in Rome, 4th century). There are known images of A. with objects that are mentioned in gospel miracles, for example. with a basket of bread and fish (sarcophagus, 4th century (Museum Lapidarium, Arles)).

Before the prohibition of symbolic images, 82 rights. Trul. cathedral (692), images of the apostle-lambs were widespread: in front of the gates or emerging from the gates of Bethlehem and Jerusalem (C. Santa Maria Maggiore in Rome, 432-440, Church of Saints Cosmas and Damian in Rome, 526-530, c. Sant'Apollinare in Classe in Ravenna, 549, relief of a sarcophagus from the mausoleum of Galla Placidia in Ravenna, 5th century).

The most common type of apostolic composition is the image of 12 A. surrounding Christ, which is based on the Gospel symbolism of the number 12, connecting the Old Testament (12 patriarchs, 12 tribes of Israel) and eschatological images (12 gates of Heavenly Jerusalem). Early iconography of the scene (catacombs of Domitilla, late 3rd - mid 4th century, relief of a silver reliquary from San Nazaro in Milan, 4th century, relief of a reliquary, mid 4th century (Museum in Brescia), - presented by 6 A. ) goes back to ancient images of the philosopher surrounded by students (for example, “Plotinus with his students” - sarcophagus relief, 270 (Vatican Museums)). From the 4th century this composition is known in the altar paintings (conch of the apse of the Church of San Lorenzo in Milan, 4th century, Church of Santa Pudenziana in Rome, 400). In the reliefs of sarcophagi, figures 12 A. can be located on the sides of Jesus Christ standing or sitting on the throne: each under a separate arch (sarcophagus, 4th century Arles), in pairs (sarcophagus Sample from the Cathedral of St. Peter in Rome, 395), in groups of 3 , 4, 5 (sarcophagus from the Church of St. John of Studium in K-pol, 5th century). In the center of the apostolic row, the Mother of God and Child can also be depicted (chapel of St. Apollonius in Bauita (Egypt), where 14 A., 6th century is depicted) and Etymasia (mosaic of the dome of the Arian Baptistery in Ravenna, c. 520).

From ser. IV century The composition “Traditio Legis” (Giving of the Law), symbolizing the Divine fullness of the teaching of the Church received from Jesus Christ, became widespread. In the center is the Savior standing on a mountain with 4 rivers of paradise (Gen. 2.10) with his right hand raised (a gesture of triumph) and an unrolled scroll in his left, on the left - apostle. Pavel, on the right - Ap. Peter (mosaic of the Church of Santa Constanza in Rome, mid-4th century, gold painting on the bottom of a glass Eucharistic chalice, 4th century (Vatican Museums)). Iconography may include images of 12 A. (sarcophagus, ca. 400 (C. Sant'Ambrogio in Milan)). Dr. option represents Jesus Christ on the throne handing over the scroll to St. Paul (sarcophagus from the church of Sant'Apollinare in Classe in Ravenna, 5th century). A similar plot is the presentation of the keys to the app. Peter (along with the “Traditio Legis” is represented in the mosaic of the Church of Santa Constanza in Rome, mid-IV century).

In con. V-VI centuries images of 12 A. in medallions were placed in the space of the altar (Archbishop's Chapel in Ravenna; Church of San Vitale in Ravenna, c. 547, - on the arches of the altar vault; Catholicon of the Monastery of the Great Church of Catherine in Sinai, 565-566 - in the apse ; Church of Panagia Kanakarias in Lithrangomi (Cyprus), 2nd quarter of the 6th century, - on the triumphal arch). In the VI century. The iconography “Communion of the Apostles” appears (see Eucharist), where 12 A. are also depicted.

In the post-iconoclast period in Byzantium. In art, a system of temple decoration is being developed, in which images of A occupy a certain place. Full-length figures were placed in the walls of the drum, and evangelists were placed in the sails (for example, mosaics of the Cathedral of St. Sophia of Kyiv, 30s of the 11th century). 12 A. were depicted on liturgical objects: full-length figures are represented on the reliefs of the doors of the Great Zion (Jerusalem) of the Novgorod St. Sophia Cathedral - a silver tabernacle in the form of a model of a rotunda temple (1st quarter of the 12th century NGOMZ) and the Great Zion of the Assumption Cathedral Moscow Kremlin (XII century, XIII century, 1485 GMMK); images decorate the so-called. Small Sakkos Met. Photia (mid. XIV-XVII (?) centuries. GMMC); enamel fractions with half-figures of A. (8 medallions) on stole (late 14th - early 15th century SPGIKHMZ).

12 A., among whom the leading position is occupied by the supreme apostles Peter and Paul, who is not part of the circle of evangelical disciples of Jesus Christ, as well as the evangelists Luke and Mark, belonging to A. from the number 70, are depicted in scenes of the gospel cycle (Ascension, Descent of St. . Spirit), in the compositions “The Dormition of the Mother of God”, “The Last Judgment”, “Eucharist”. The number 12 in these images remains unchanged, because it symbolizes the fullness of the Church. The composition of A. in these compositions may vary. In addition to 12 A., images of the apostles Peter and Paul are also traditional, the image of which also represents the Holy Collegiate Church (apse of the Church of Saints Cosmas and Damian, 526-530, triumphal arch of the Church of San Lorenzo fuori le Mura in Rome, IV century), and 4 evangelists (sarcophagus, 6th century (Archaeological Museum. Istanbul), miniatures of the Gospel of Rabbi (Laurent. Plut. I. 56. Fol. 10, 586)).

In the miniatures of certain manuscripts (see Apostle), in addition to the evangelists, there are corresponding images of A. before each of the messages (Apostle. Moscow State University. Greek 2, 1072, GIM. Syn. 275, 12th century; GIM. Mus. 3648 , XIII century).

In addition to individual images and illustrations of gospel episodes from the 8th-9th centuries. cycles of actions and suffering of A appear. According to the description of Nicholas Mesarita (Descr. 1-11, 13, 37-42), back in the 6th century. in the dome mosaic c. St. Apostles in the K-field of the imperial era. Justinian had images of the sermons of the apostles Matthew, Luke, Simon, Bartholomew and Mark. The Khludov Psalter (Greek State Historical Museum. 129. L. 17, mid-9th century) presents 12 A. preaching to the nations. Scenes of A.'s suffering are in the miniatures of the Words of Gregory the Theologian (Nazianzen) (Paris. gr. 510), in the mosaics of the cathedral c. San Marco in Venice, after 1200. History of the ap. Paul is represented in the mosaics of the Palatine Chapel in Palermo, c. 1146-1151, the acts of the apostles Peter and Paul - in the painting of the Transfiguration Cathedral of the Pskov Mirozh Monastery, 40s. XII century, the cycle of acts of A. is in the painting c. Christ Pantocrator of the Monastery of Decani (Yugoslavia, Kosovo and Metohija), 1348. Hagiographic cycles are known in murals, manuscript miniatures and icons, largely based on apocryphal literature. These are the paintings c. Our Lady of Matejce Monastery, near Skopje (Macedonia), 1355-1360, Russian. hagiographic icons XV-XVII centuries (“St. John the Theologian in the Life”, late XV-XVI centuries (CMiAR), “Apostles Peter and Paul with the Life”, XVI century (NGOMZ), “Apostle Matthew in the Life”, late XVII - early 18th century (YAHM)).

In the 17th century under the influence of Western Europe. tradition, images are created on the theme of apostolic suffering (icon “Apostolic Sermon” by master Theodore Evtikhiev Zubov, 1660-1662 (YIAMZ); icon, 17th century (GMMK)).

In the XVI-XVII centuries. In addition to 12 A., the program of temple painting included images of 70 A., placed on the slopes of the arches under the vaults (Savior Transfiguration Cathedral in Yaroslavl, 1563, Archangel Cathedral of the Moscow Kremlin, 1564-1565, Holy Trinity Church in Vyazemy (Moscow region). ), ca. 1600, Assumption Cathedral of the Trinity-Sergius Lavra, 1669) or on the arch of the porch (Savior Transfiguration Cathedral of the Moscow Novospassky Monastery, 1689). On top of the chiton and himation, A. from 70 wears an omophorion - a sign of their episcopal service. The painting of the Annunciation Cathedral in Solvychegodsk, 1601, depicts the Cathedral of the 70 Apostles.

The veneration of A. was expressed in the dedication of numerous churches to them, both general cathedrals (St. Apostles in K-pol, 6th century, Thessalonica, 1312-1315), and those where their relics and shrines associated with them were located (the cathedrals of St. Peter's in Rome, III century, San Marco in Venice, XII - early XIII century).

Lit.: Krylov I. Z. The life of the 12 apostles and stories about the other 70 apostles and their lives. M., 1869; Troitsky M., priest. The Apostle of Tongues Paul and the Apostles of Circumcision in their relationship to each other. Kaz., 1894; Akvilonov E. New Testament teaching about the Church: Dogmatic-exegetical experience. research St. Petersburg, 1896; Dimitri (Sambikin), archbishop. Cathedral of St. 70 apostles (Jan 4). Tver, 1900-1902. Kaz., 1906; Perov I. The message of our Lord Jesus Christ to the 12 apostles for preaching // ViR. 1900. No. 5-7; Innocent of Kherson, St. Life of the Holy Apostle Paul // aka. Op. St. Petersburg, 1901. M., 2000. T. 2; Glubokovsky N. N. The Gospel of Christian Freedom in the Epistle of St. Apostle Paul to the Galatians. St. Petersburg, 1902. M., 1999. pp. 69-166; aka. Annunciation of St. Apostle Paul according to his origin and essence. St. Petersburg, 1905-1912. T. 1-3; Bogdashevsky D. AND . About the personality of St. Apostle Paul. K., 1904; Myshtsyn V. The structure of the Christian Church in the first two centuries. Serg. P., 1906; Council of the Seventy Apostles. Kaz., 1907; Lebedev V. AND . On the question of the origin of the early Christian hierarchy. Serg. P., 1907; Samarin F. D. The original Christian church in Jerusalem. M., 1908; Posnov M. E. The Gospel of Jesus Christ and the Gospel of the Apostles about Christ // TKDA. 1911. No. 3. P. 395-428; Fiveysky M., priest. Gospel of Matthew // Lopukhin. Explanatory Bible. T. 8. P. 190-197; Vogelstein H. The Development of the Apostolate in Judaism and its Transformation in Christianity // Hebrew Union College Annual. 1925. Vol. 2. P. 99-125; Bulgakov S., prot. St. Peter and John: Two Chief Apostles. P., 1926. Minsk, 1996; Gavin F. Shaliach and Apostolos // AnglTR. 1927. Vol. 9. P. 250-259; Rengstorf. ἀποστέλλω (πέμπω), ἐξαποστέλλω, ἀπόστολος, ψευδαπόστολος, ἀποστολή // ThWNT. Bd. 1. S. 397-447 [Bibliography]; idem. μαθητής // Ibid. Bd. S. 415-459; CampenhausenH. F. von. Der urchristliche Apostelbegriff // Studia Theologica. 1947. Vol. 1. P. 96-130; Cassian (Bezobrazov), bishop. Christ and the first Christian generation. P., 1933, 1992r; Benoit P. Les origines du symbole des Apôtres dans le Nouveau Testament // idem. Exégèse et théologie. P., 1952/1961. T. 2. P. 193-211. (Cogitatio fidei; 2); Kredel E. M. Der Apostelbegriff in der neueren Exegese: Hist.-krit. Darstellung // ZKTh. 1956. Bd. 78. S. 169-193, 257-305; Cerfaux L. Pour l "histoire du titre Apostolos dans le Nouveau Testament // RechSR. 1960. T. 48. P. 76-92; Klein G. Die Zwölf Apostel. Gött., 1961. (FRLANT; 77); Καραβιδόπουλος Ι . 12 ἀπ οστόλους // Γρηγόριος ὁ Παλαμάς. 1966. T. 49. Σ. 301-312; Riesenfeld H. Apostolos // RGG3. Bd. 2. Sp. 497-499; Bovon F. L"origin des récits concernant les apôtres // idem. L"œuvre de Luc: Études d"exégèse et de théologie. P., 1967/1987. P. 155-162. (Lectio divina; 130); Betz H. D . Nachfolge und Nachahmung Jesu Christi im Neuen Testament. Tüb., 1967. (BHT; 37); -1182; Afanasyev N., archpriest of the Church of the Holy Spirit P., 1971; Jeremias J. Die Theologie des Neuen Testaments. Tl. 1: Die Verkündigung Jesu. B., 1971. S. 222-231 (Russian translation: Jeremias I. Theology of the New Testament. Part 1: Proclamation of Jesus. M., 1999); Hengel M. Die Ursprünge der Christlichen Mission // NTS. 1971/1972. Bd. 18. S. 15-38; Brownrigg R. The Twelve Apostles. N. Y., 1974; Krik J. A "Apostleship since Rengstorf // NTS. 1974/1975. Vol. 21. P. 249-264; Agnew F. H. On the Origin of the Term Apostolos // CBQ. 1976. Vol. 38. P. 49-53; idem. The Origin of the New Testament Apostle-concept: A Review of Research // JBL. 1986. Vol. 105. P. 75-96; Ιησοῦ κατά τήν εὐαγγελικήν παράδοσιν ̓Ιωάννειον καί συνοπτικήν. ̓Αθῆναι, 1976; Θιλής Λ . Τό πρόβλημα τῶν ἐβδομήκοντα ἀποστόλων τοῦ Κυρίου. ̓Αθῆναι, 1977; Roloff J ., Blum G . G ., Mildenberger F ., Hartman S . S. Apostel/Apostolat/Apostolizität // TRE. Bd. 2-3. S. 430-481 [Bibliography]; Brown S. Apostleship in the New Testament as an Historical and Theological Problem // NTS. 1984. Vol. 30. P. 474-480; Benedict (Kanters), priest. The teaching of the New Testament on the institution of the apostles: An attempt to reveal the concept of apostolic succession - ἀποστολικὴ διαδοχή: Course. op. / LDA. L.; Athens, 1984; B ü hner J .-A . ̓Απόστολος // EWNT. Bd. 1. S. 342-351; Bernard J. Le Saliah: De Moise à Jesus Christ et de Jesus Christ aux Apôtres // La Vie de la Parole: De l "Ancien au Nouveau Testament: Études d" exégèse ... offertes à P. Grelot. P., 1987. P. 409-420; Kertelge K. Das Apostelamt des Paulus, sein Ursprung und seine Bedeutung // Grundthemen paulinischer Theologie. Freiburg i. Br.; W., 1991. S. 25-45; Men A., prot. The first apostles. M., 1998 [Bibliography]; aka. Son of Man. Brussels, b. [Bibliography].

Lit.: Ficker J. Die Darstellungen der Apostel in der altchristlichen Kunst. Lpz., 1887; Detzel. Bd. 2. S. 95-168; Mislivec J. Zivoty apostolu v byzantskem umeni: Dve studie z dejin byzantskem umeni. Praha, 1948; idem. Apostel // LCI. Bd. 1. Sp. 150-173; Mesarites N. Description of the Church of the Holy Apostles at Constantinople / Ed. G. Downey // Transactions of the American Philosophy. Soc. Phil., 1957. N.S. Vol. 47. Pt. 6. P. 875-877; Lazarev V. N. Mosaics of Sophia of Kyiv. M., 1960. S. 83-88; Davis-Weyer G. Das Traditio-legis-Bild und seine Nachfolge // Munchner Jb. d. bildenden Kunst. 1961. Bd. 12. S. 7-45; DACL. Vol. 4. Col. 1451-1454; Aurenhammer H. Lexikon der christlichen Ikonographie. W., 1961. Lief. 3. S. 214-222; Wessel K. Apostel // RBK. Bd. 1. Sp. 227-239; Eleen L. Acts Illustration in Italy and Byzantium // DOP. 1977. Vol. 31. P. 255-278; Kessler H. L. The Meeting of Peter and Paul in Rome: An Emblematic Narrative of Spiritual Brotherhood // Ibid. 1987. Vol. 41. P. 265-275; Βασιλάκη Μ . Εικόνα με τον ασπασμό Πέτρου και Παύλου Συμπόσιο της Χριστιανικής Αρχ αιολογικής Εταιρεῖας. 1987. T. 23. Σ. 405-422; Davidov Temerinski A. Cyclus of the work of the apostles // Zidno slikarstvo of manastir Dečan. Beograd, 1995. pp. 165-177; Decorative and applied art of Veliky Novgorod. M., 1996. S. 50-56, 116-123.

N. V. Kvilidze

Disputes have always been an integral part of human life. People argued orally, in writing, and later in print, newspapers, magazines, and today any dispute that arises in society acquires colossal scope and intensity thanks to the Internet. And such things as the culture of discussion, the primacy of arguments over emotions, correct behavior towards an opponent, respect for him, etc., can only be dreamed of or remembered. The era that we have inherited is complex, difficult and very conflicting: both in the world and in our country, a variety of polarly directed social forces and movements are active today, incompatible interests collide, irreconcilable opponents defend their positions. How often a discussion ends in a stream of mutual insults and a break in good relations. How often in disputes of this kind truth is not born, but love dies. How to avoid this? How to learn to argue without hatred, without aggression and bitterness? How to stop angry exchanges and return to genuine dialogue?

We asked questions about the disputes and our possible participation in them to Bishop Pachomius (Bruskov) of Pokrovsky and Nikolaevsky.

- An Orthodox Christian in everything he does must be guided by the main authority - the word of God. As St. Ignatius Brianchaninov says, one must study the Holy Scriptures so well that the mind always seems to be “swimming” in it. We must be able to compare each life situation with what the Gospel says about this, and accept the words of the apostles and the Lord Himself as a guide to action.

Let's see what the Apostle Paul thinks about controversy. He writes that there must also be differences of opinion among you, so that those who are skillful may be revealed among you (1 Cor. 11:19). It is no coincidence that they say that truth is born in a dispute. It is impossible to avoid disputes, but you need to ensure that the dispute does not develop into a quarrel.

Politics is a part of the life of society, so it is probably impossible to be absolutely indifferent to politics. It is especially difficult for men to avoid such conversations, because at all times politics has been the lot of the male part of society, and oikonomia, that is, the art of managing the home, has remained a woman’s responsibility. There is nothing sinful about people having different opinions on a particular issue. After all, we live in a democratic, free state.

But, unfortunately, discussions on political topics often become the cause of serious conflicts not only in society, but also within the family, between close people. In such cases, you need to be able to stop in time, following the advice of St. Ambrose of Optina, who said: “He who gives in gains more!”

“But sometimes the discussion of purely church issues - about the frequency of confession, about preparation for Communion, about church marriage - also leads to mutual accusations, and is far from being carried out in a Christian tone. Why does this happen? And is it necessary to discuss these problems publicly, for example on social networks, where every person, even those very far from the Church, can express their opinion?

— The problem you are talking about is the scourge of modern society: we value our opinion too much, we declare our rights too loudly, while forgetting about our responsibilities. Church life presupposes that a person who has taken the path of repentance must first of all see his own shortcomings. For a Christian believer, obedience is very important, which is “more than fasting and prayer.” Most of our parishioners today came to the Church relatively recently, so often their ideas about the Church are far from the truth or approximate. For a person to enter the life of the Church, for the Lord to send him a clear understanding of what is happening there, it takes years. Therefore, it is very important for an Orthodox Christian to learn to hear his brother and obey his mentors, to humble himself, and to understand the opposite point of view.

As for discussions on the Internet... Very often these discussions consist of the fact that purely church and at the same time very difficult problems are being tried to be sorted out by people who are far from the Orthodox Church. They, of course, have the right to do so. But, on the other hand, what can they offer?

After all, in a dispute it is important not just to document this or that wrong state of affairs, but to offer your own solution to the problem; not to judge people for doing something wrong, but to suggest how to do the right thing.

Many, condemning the Church, say that if the Church were different, they would start going to church, but for now, alas... I believe that this is a fundamentally wrong approach to the problem. Those who say this simply do not understand anything about what they are trying to judge. If you really care about the purity of church life, come to the Church and take its problems upon yourself. And laughing at the illnesses of the Church is the same as ridiculing a sick mother, instead of taking care of her and her healing.

Nowadays, church discussions, unfortunately, are dominated by loud arguments, shouting, noise and other disgrace. But how few among our parishioners are there those on whom the priest could rely in resolving even the most basic issues concerning parish life!

And it is absolutely unacceptable to bring internal church problems to the attention of people who know nothing about the Church. The Apostle Paul in his First Epistle to the Corinthians describes a situation when some disputes began in the church between parishioners, and these disputes became the subject of litigation by pagans, people who do not understand anything about the structure of church life: And you, when you have everyday disputes, appoint as your judges those who mean nothing in the church. To your shame I say: is there really not a single reasonable person among you who could judge between his brothers? But brother and brother are suing, and, moreover, before the infidels. And it is already very humiliating for you that you have litigation among yourself. Why would you rather not remain offended? Why would you rather not endure hardship?(1 Cor. 6:4-7).

What the apostle says about judgment can also be attributed to the problem of church discussion: if we are arguing within the Church, then, probably, we should also have “reasonable” ones who could judge the brothers. And in some cases, the brothers could reconcile.

— How to give this or that opinion or action a clear moral assessment without falling into the sin of condemnation?

— In such situations, we, again, must be guided by the word of God and appeal to the Gospel commandments. If the Lord directly says that, for example, murder is a sin, then this is a sin. Sins that are explicitly called sins in Scripture will always be sins. There's simply nothing to discuss here. A modern tolerant society can call sin freedom or other lofty words as much as it wants, but sin will remain sin, and we must admit it. But, according to the Monk Abba Dorotheos, it is very important for every Christian to be sober and, when saying something about someone, not to condemn a person’s life, but only his action. It’s one thing if we say that a person fell into the sin of fornication. And it’s completely different if we say that a person is a fornicator. In the first case, we condemned his specific act, in the second, his entire life. But no one knows why a person fell into this sin! Yes, he acted wrongly, but it is no coincidence that the Lord says to those who condemned the woman caught in adultery: whoever is without sin among you, be the first to throw a stone at her(John 8:7).

Yes, of course, we must give a clear moral assessment of certain events, but we must do this carefully so as not to alienate the repentant sinner, but to give him hope for repentance. Any priest knows that when coming to confession, especially for the first time, people have very different spiritual attitudes. One begins to change literally from a “touch”. And the other is as hard as adamant. No matter what you say to him, everything bounces off him, as if his soul is made of stone. And you need to find an approach to each of these people. Someone needs strict reproof, maybe even penance needs to be imposed on him. And someone needs to be supported, consoled.

Yes, the Church has the power to give a moral assessment of the life of society, although society really does not like it. Look, all the scandals that are disturbing the Internet and media space, one way or another, come down to the question: who are you and why are you judging us? In a variety of anti-church statements, one idea can be traced: we have the right to live the way we want. The Church responds to this: yes, of course, you have the right to this. But it’s one thing - personal life and quite another - when an obviously sinful act, condemned by the Lord, is brought up for general discussion and becomes an example to follow, a temptation for the younger generation. Here the Church cannot remain silent. She must raise her voice and speak out about those social evils that require correction. Of course, the Church does not judge these specific people, and no one claims that we ourselves, Orthodox Christians, are without sin. But this does not mean that we should forget about the difference between good and evil.

— You are absolutely right, in Russia it is customary to criticize the authorities. As Pushkin wrote in “Boris Godunov,” “Living power is hateful for the mob, / They only know how to love the dead.” Our society goes to extremes: it either adores power and turns communication between society and government into a cult, or it treats power with disdain, with condemnation, which may be based on nothing. You ask a person: “Why do you hate power?” - and you will hear the answer that all officials are thieves, deceivers and scoundrels. This approach is fundamentally wrong. I personally know many people in power who work and try to change our society for the better. In power, as in any field of activity, everything depends not on a person’s position, but on his inner state, on his heart, on his soul. A caring person who strives for the public good will find the opportunity to benefit society both as an ordinary member and as having a certain amount of power and influence.

Is it possible for an Orthodox Christian to be in opposition? Yes, of course, we live in a free state, so any person has every right to think differently than, for example, his neighbor or his leader thinks. It is not at all forbidden to criticize management, but our criticism must be constructive. If we are unhappy with a certain state of affairs, we must offer an alternative. Unfortunately, we often see the opposite situation. For example, opposition politicians endlessly criticize the authorities, but offer nothing in return.

We must avoid sweeping judgment and keep an eye on the work that is entrusted to us. But it often happens that the one who condemns the most cannot really do anything himself. And in the matter for which he is personally responsible, there is even more confusion than in the area that he criticizes.

— Can an Orthodox Christian participate in protests, sign protest petitions, attend rallies?

— The Orthodox Church does not forbid a person to live an active social life, engage in politics or business. The main criterion for us should be conscience. There are quite difficult situations in our lives when we are forced to make difficult decisions. But we should not, seeing some kind of social disorder, automatically take the side of the protesters, as often happens at rallies. We need to think, maybe the truth is in the middle?

Let us remember our recent history - the beginning of the 20th century, when, as the famous expression goes, they aimed at the Tsar and ended up in Russia. A similar situation arose in the late 80s of the 20th century. Yes, indeed, at that time there were big problems in the state, including those related to the leadership. Many did not just disagree with the doctrine of the Communist Party, which was then the party in power, but understood that it was criminal, that it had the blood of innocents on it!

Can you imagine how many people went through repressions and camps? How many people gave their lives during the Civil War? These sacrifices cannot be taken for granted; one cannot agree that they were justified and necessary, as the “singers” of the Soviet Renaissance and “Orthodox Stalinism” say today. These statements are both funny and absurd.

And yet, what we got as a result of the fall of the communist regime - collapse and chaos in society and in the minds of people - is clearly not what the fighters against communism expected. Unfortunately, our country is unable to carry out reforms smoothly and consistently. It would be nice for us to start learning from the mistakes of the past and not ruin the order in the country with our own hands.

You can disagree, you can sign this or that petition, but before taking part in a protest, you need to think carefully and definitely pray, and maybe ask knowledgeable people whether it’s worth doing?

The world is evil. Often, the declared goals of protests are completely different from those actually facing their organizers. In this whirlpool of passions and ambitions, it is very easy to find yourself as a bargaining chip, or even cannon fodder.

Many denouncers say, in fact, the right things about the fight against corruption, but they propose a method of combating this vice, which, as you might guess, knowing history, can lead to worse consequences.

— Today we often encounter sharp criticism of the Church both in the media environment and in personal communication. What should we do in such a situation: remain silent so as not to aggravate the conflict, or respond to criticism?

“I think that first of all we must carefully consider exactly that specific situation that became the reason for criticism. For example, a person says that all priests are dishonest people. So, how can you respond to such criticism? You need to figure out what specific priest we are talking about and how exactly he caused the displeasure of your opponent.

They say, for example, why does everyone drive foreign cars, and where does the Church get that kind of money? Again, what specific priests? For example, in my diocese, not a single priest drives an expensive foreign car, and I cannot accuse any of them of uncleanliness, because most of them live very poorly and carry out their ministry selflessly and sincerely. But, interestingly, good examples (of which there are much more than bad ones) do not evoke admiration among our opponents and a desire to imitate them. And this shows the bias and injustice of such critics.

But if an exposer of church shortcomings gives a specific example, then we can agree with him on some points.

And sometimes it’s really better for us to remain silent and pray for someone who shows unhealthy zeal in exposing non-existent vices. Such a person must be sincerely pitied, because his soul is in the abyss of hell.

And you should always remember that a discussion is possible only when two people are ready not only to talk, but also to listen to each other. Otherwise, the dispute is useless.

Journal "Orthodoxy and Modernity" No. 35 (51)

One of the most famous facts about the life of Jesus is that he had a group of twelve disciples called the “Twelve Apostles.” This group was made up of people whom Jesus personally chose to accompany him on his mission to establish the Kingdom of God and bear witness to his words, works, and resurrection.

St. Mark (3:13-15) writes: “Then Jesus went up to the mountain, called to him those whom he wanted, and they went to him. There were twelve of them to be with him and to send them out to preach with power to cast out demons.” Thus, the initiative of Jesus was emphasized, and this was the function of the Twelve: to be with him and go out to preach with the same power as Jesus. St. Matthew (10:1) and St. Luke (6:12–13) are expressed in similar tones.

How many apostles did Jesus Christ have and who are they?

The twelve people described in the New Testament writings appear to be a stable and well-defined group. Their names:

Andrey (considered the patron saint of Russia). He was crucified on a cross that looked like an "X". St. Andrew's flag is the official flag of the Russian Navy.

Bartholomew. It is said that after the Ascension, Bartholomew went on a missionary trip to India, where he left a copy of the Gospel of Matthew.

John. He is believed to have written one of the four Gospels of the New Testament. He also wrote the Book of Revelation. Tradition states that John was the last surviving apostle, and the only apostle who died of natural causes.

Jacob Alfeev. He appears only four times in the New Testament, each time in the list of twelve disciples.

Jacob Zavedeev. Acts of the Apostles 12:1–2 indicates that King Herod executed James. Jacob was probably the first person to be martyred for his faith in Christ.

Judas Iscariot. Judas is famous for betraying Jesus for 30 silver coins. This is the biggest mystery of the New Testament. How could a man so close to Jesus betray him? His name is often used as a synonym for betrayal or treason.

Judas Fadey. The Armenian Apostolic Church honors Thaddeus as its patron. In the Roman Catholic Church, he is the patron saint of desperate causes.

Matthew or Levi. Notable for the fact that before meeting Jesus he was a tax collector, Levi. But at the same time, Mark and Luke never equate this Levi with Matthew, named one of the twelve apostles. Another mystery of the New Testament

Peter. There is a legend that says that Peter asked to be crucified upside down before his execution because he felt unworthy to die like Jesus.

Philip. Philip is described as a disciple from the city of Bethsaida, and the evangelists connect him with Andrew and Peter, who were from the same city. He was also among those around John the Baptist when the latter first pointed to Jesus as the Lamb of God.

Simon Zelot. The most obscure figure among Christ's disciples. The name Simon appears throughout the Synoptic Gospels and the Book of Acts whenever there is a list of apostles, but without further detail.

Thomas. He is informally called Doubting Thomas because he doubted the resurrection of Jesus.

There are slight differences in the lists appearing in the other Gospels and in the Acts of the Apostles. Thomas, in Luke, is called Judas, but the variation is not significant.

In the stories of the evangelists, the Twelve disciples accompany Jesus, participate in his mission and receive their own special teaching. This does not hide the fact that they often do not understand the words of the Lord, and some desert him during the trial.

In Christian theology and ecclesiology, the Twelve Apostles (also called the Twelve Disciples) were the first historical disciples of Jesus, central figures in Christianity. During Jesus' life in the 1st century AD, they were his closest followers and became the first bearers of Jesus' gospel message.

The word "apostle" comes from the Greek word apostolos, originally meaning messenger, messenger.

The word student sometimes used interchangeably with apostle, for example the Gospel of John does not distinguish between the two terms. Different gospel writers give different names to the same person, and apostles mentioned in one gospel are not mentioned in others. The commissioning of the Twelve Apostles during the ministry of Jesus is recorded in the Synoptic Gospels.

The biographical information about the 12 apostles or disciples of Jesus used the texts of the New Testament, as well as the most famous legends. No one is going to conclude that the legends speak of historical fact. However, they provide at least some information about the lives of these people who turned the world upside down.

The twelve disciples were ordinary people, whom God has used in extraordinary ways. Among them were:

• fishermen;
• tax collector;
• Rebel.

Among the twelve apostles, Peter was the undoubted leader. He was in charge and stood out as the representative of all the other students.

The fate and death of the apostles after the crucifixion of Christ

After the resurrection, Jesus sent 11 apostles (Judas Iscariot had died by then. Matthew 27:5 says that Judas Iscariot threw away his silver, which he received for betraying Jesus, and then went and hanged himself) with the Great Commission to spread his teachings to all nations . This event is usually called Dispersion of the Apostles.

The entire period of early Christianity during the life of the apostles is called the Apostolic Age. In the 1st century AD, the apostles founded their churches throughout the Roman Empire in the Middle East, Africa and India.

The Gospels record the persistent shortcomings and doubts of these twelve men who followed Jesus Christ. But after witnessing Jesus' resurrection and ascension into heaven, it is believed that the Holy Spirit transformed his disciples into powerful men of God who turned the world upside down.

Of the twelve apostles, it is believed that all but one were martyred, only the death of Jacob, son of Zebedee, is described in the New Testament.

But the early Christians (second half of the second century and first half of the third century) claimed that only Peter, Paul and James, the son of Zebedee, were martyred. The rest of the claims about the martyrdom of the apostles are not based on historical or biblical evidence.

Department of Philosophy, History and Cultural Studies

Abstract on religious studies on the topic: “Who are the apostles?”

In the minds of believers, the names of the apostles are inextricably linked with the name of Jesus Christ and the spread of a new moral teaching supposedly revealed to people by him, a new religion called Christianity.

This religion appeared in the first century AD on the territory of the ancient Roman Empire that existed at that time - a huge slave state. The Roman world power, as a result of wars of conquest, conquered many nations and existed through the brutal exploitation of slave labor and conquered countries - provinces.

Primitive Christianity, noted F. Engels, arises as a religion of “slaves and freedmen, poor and powerless peoples, conquered or dispersed by Rome.”

The time and context of the formation of Christianity were associated with the period that came after the merciless suppression of major popular movements and the grandest of them - the slave uprising under the leadership of Spartacus, which shook the slave-owning state to its foundations. But in those historical conditions, despite the heroic struggle, the revolutionary actions of the working people were doomed to failure.

How can we explain the need for a new religion?

The Roman world did not exist without gods, but their official, unsatisfactory cults were distinguished by their dry, joyless ideas about the afterlife. In addition, the old pagan deities, the impassive heavenly lords, were the gods of slave owners; faith in them could not satisfy the population of the empire and therefore dried up.

Christianity arose in the eastern provinces of the Roman Empire, and primarily among the urban population.

In the 1st century AD, in the cities of the Roman Empire, wandering preachers appeared among the common people, who were then called “prophets” or “apostles” (from the Greek word “apostolos”, which means “messenger”).

They delivered religious teachings, enjoyed authority everywhere and played a significant role in the spread of primitive Christianity at a time when Christian centers in the form of separate communities were just beginning to take shape.

In the early Christian non-canonical, that is, not included by the church in the New Testament, work known as “The Teaching of the Twelve Apostles”, or “Didache” (Greek for “teaching”), and which had an edifying character of some kind of guidance for communities of believers, this kind of traveling preachers.

The apostles initially did not belong to any of the communities, although they existed at their expense and should have been received with great respect, albeit for a very short time.

“Let every apostle who comes to you be accepted as Lord. Let him not stay more than one day; and if necessary, then another (day); if he stays for three, then he is a false prophet... When leaving, let the apostle take nothing but bread to his place of lodging for the night. And if he demands money, he is a false prophet.

Do not test or judge every prophet who speaks in the spirit... But not everyone who speaks in the spirit is a prophet, but only if he keeps the ways of the Lord; so that by behavior one can recognize a false prophet and a prophet” (“Didache”, ch. 11, vv. 4-8).

Such recommendations regarding the distinction between “true prophets and teachers” and “false prophets” and “false apostles” were intended to protect communities from various “dissidents” or obvious rogues who, apparently, often penetrated among Christians.

The name of this oldest monument of Christian literature is already marked with the symbolic number “twelve,” although these “twelve apostles” are in no way connected with the gospel apostles - the mythical disciples of Jesus Christ. Moreover, the author of “The Teachings of the Twelve Apostles,” apparently, is not yet aware of the Gospel myth, and he is talking about those apostles who, in large numbers, acted as the creators and disseminators of the emerging Christian doctrine.

Moving from city to city, they preached that the suffering of the oppressed would soon end, their defender would soon come, a “savior” sent from above, who would “cleanse the world with fire,” carry out the “last judgment” on the enslavers of the people, free the slaves, and reward everyone. the afflicted and the burdened."

The apostles called on the people to prepare for the meeting of this messiah - “the anointed and son of God,” and the first Christians expected the coming of their “savior” not in the distant and uncertain future, as the church later began to teach, but from day to day, fervently believing that the reign of justice will come soon for them and, moreover, on earth.

In the literature of the New Testament, in the so-called “Epistle of the Apostle Paul,” there are also descriptions of the activities of the wandering preacher-apostles who stood at the origins of Christianity. The authorship of the “Epistle of the Apostles” itself is attributed to these itinerant preachers of Christianity, who addressed their messages to the communities (and sometimes to individuals) they organized, instructing them on religious, moral, administrative and other issues, as well as in relation to the Roman authorities and Judaism.

Like the Didache, the Epistles warn communities about the possible appearance of all sorts of “false apostles, deceitful workers” who “disguise themselves as apostles of Christ” (“Second Epistle of the Apostle Paul to the Corinthians,” ch. 11, v. 13).

Only later in the Gospels and the “Acts of the Apostles”) the name “apostle” began to be used in a different sense and was associated only with the disciples of Jesus Christ.

Christianity emerges as a fantastic, perverse reflection of the powerlessness of the working people in the struggle against the exploiters, as a kind of social movement of the masses who dreamed of a miraculous deliverance from slavery, of the coming of a “divine savior.”

But religion never specified. the right path to liberation, could never give anything to the working people except imaginary, illusory consolation. Likewise, Christianity, although at its inception it expressed the democratic sentiments of the masses, from the very beginning it called only to wait, to rely not on one’s own strengths, but on divine intervention, and thereby extinguished the revolutionary energy and protest of the oppressed people, replacing the real struggle in the name of earthly goals with fruitless hopes for supernatural help.

This is clearly reflected in the myth of Christ and his twelve apostles.

Information about the apostles is based on the New Testament, which tells about their “history” from the moment of their “conversion” and “calling” to the path of serving Christianity, and the subsequent church tradition, which continues their “biography” until most of their martyrdom for the cause of faith.

The New Testament is the second part of the Bible, which, unlike the first - the Old Testament, adopted from Judaism, is Christian literature. The New Testament includes twenty-seven works: the four gospels (Matthew, Mark, Luke and John), a book called “The Acts of the Apostles,” twenty-one letters of the apostles and “Revelation” (“Apocalypse”) of John the Theologian.

The most important part of the New Testament is the gospels. This ancient Greek word is translated into Russian as “good news,” that is, good news, which means news about the earthly life of Jesus Christ and the teachings he left behind.

The first and fourth gospels are named after the apostles themselves (the gospel of Matthew and the gospel of John), and the second and third are attributed to Mark and Luke, who were allegedly disciples of the apostles Peter and Paul.

Many contradictions, discrepancies and inconsistencies, which, as we know, abound in “holy scripture,” also exist in the New Testament narrative about the apostles.

This is revealed upon first acquaintance with the Gospel stories about the disciples of Christ, their names and the order of “calling” to the apostolic field. Thus, according to the Gospel of John (chapter 1, vv. 40-49), the first disciples came to Jesus from the preacher John the Baptist. These were Galilean fishermen named Andrew and John.

Then Andrew went to his brother Simon, also a fisherman, and brought him to Jesus. Looking at Simon, Jesus immediately identified his spiritual qualities and decided to immediately rename him accordingly, saying:

You are Simon, son of Jonah; You will be called Peter, which means “stone.”

This is how the Apostle Peter appeared.

Soon the number of apostles was supplemented by Philip and Nathanael, nicknamed Bartholomew.

The sixth “called” is the elder brother of the Apostle John - James Zebedee, who is also called James the Greater, or the Elder.

One of those called to the apostleship was a tax collector. This was the name given to the local tax collectors who served the Romans. Publicans enjoyed universal hostility as extortionists, robbers of the people who sold themselves to the conquerors of their homeland.

According to the Gospel of Matthew (chapter 3, v. 9), this publican was Matthew himself, whom Jesus found collecting taxes, telling him his usual “follow me.” And the former sinner, having abandoned his occupation, becomes an apostle, respected by all Christians, Matthew, with whose name the church associates the writing of the first of the four Gospels.

After Matthew, his brother Jacob Alpheus (James the Younger), Levway (aka Thaddeus), Thomas and Simon the Canaanite (according to the Gospel of Luke and “Acts” - Simon, nicknamed the Zealot) became the apostles.

The last, twelfth in a row, to become an apostle was a certain Judas from the city of Keriot, which, when pronounced and spelled together, turned him into Judas Iscariot.

Moreover, permanent places in the apostolic lists are occupied by Simon Peter, Philip, Jacob Alpheus and Judas Iscariot, standing in first, fifth, ninth and last places, respectively. In the Acts of the Apostles, the place of the hanged Judas Iscariot remains vacant, and after two candidates applying for it cast lots, it is occupied by a certain Matthias (Acts, ch. 1, vv. 21-26).

The apostolic names from the first to the ninth, although not following each other in the same order, are the same. But in the tenth and eleventh places, a confusion of names begins, which even with nicknames, according to the church interpretation, accompanying these names, cannot be identified.

What is much more interesting from a scientific point of view is not the names themselves, since it is impossible to catch the people behind them, but their number - the number twelve, which had to be immediately replenished as soon as one person fell out of the dozen.

In ancient Eastern mysticism, the number twelve was given special significance, the meaning of a lucky, “sacred” number. It was divisible without a remainder by three, by four, by six and was the basis of the Babylonian twelve-digit number system, associated, according to researchers, with the twelve celestial signs of the 3diac. This number was also included in the Old Testament.

Thus, the twelve sons of the patriarch Jacob, whom he blesses in turn (Genesis, chapter 49, v. 28), were the ancestors of the twelve tribes, or tribes, of Israel.

Accordingly, under Moses there were supposedly twelve “chiefs of Israel,” “one man from each tribe” (“Numbers,” ch. 1, v. 44).

For twelve long years several other kings were enslaved by the king of Elam (Genesis, chapter 14, art. 4).

Twelve sacrificial loaves, symbolically meaning the twelve Hebrew tribes, were to be baked from wheat flour and placed on a clean table before the Lord (“Leviticus”, chapter 24, article 5).

The Bible itself includes twelve books of the “minor prophets”.

Twelve members were also found in such predecessors of Christianity as the Jewish sect of the Esseni-Qumranites, where, according to the charter, the community council included twelve representatives from the people. Such examples could be continued.

In the next gospel work, called “The Miraculous Fishing on Lake Galilee,” the true meaning and meaning of the “apostolic ministry” is clearly, figuratively and very frankly revealed.

Walking one day along the shore of this lake, Jesus found the disciples at their former trade - fishing. But luck was not on their side. 3a nothing was caught all night. Then Jesus asked Simon-Peter to swim to the depths and cast the net again. When they began to pull out the net, it began to break under the weight of the fish, which filled the two boats “so that they began to sink.”

The fishing students were shocked by the unusual catch. Jesus turned to them and said:

Follow me, and I will make you fishers of men.

This miraculous allegory was supposed to show what power over people is now vested in the apostles, called to leave the Sea of ​​Galilee for the sake of the “sea of ​​men” and exchange fishing nets for the nets of the Christian faith.

Leaving their boats and homes, the apostles followed Jesus and from then on constantly accompanied him. They now had to “catch people.”

The kaleidoscope of “miracles” performed by Jesus Christ before and after the resurrection finally ends with his ascension into heaven. The apostles, following the last earthly instructions of their teacher, remain in Jerusalem awaiting the “baptism of the holy spirit.”

By this time the "apostolic dozen" had been restored. A man named Matthias was chosen to fill the vacant seat of Judas, who became the twelfth apostle.

In the “Acts of the Apostles” - the latest of the New Testament works, dating from the third quarter of the 2nd century, the content of which, dedicated to the independent missionary activity of the disciples of Christ, is considered as a continuation of the gospels - the miracle of the descent of the holy spirit on the apostles is depicted as follows.

Ten days after the ascension, when the apostles were gathered, “suddenly there came a noise from the sky, as if from a rushing strong wind, and filled the whole house where they were sitting. And cloven tongues as of fire appeared to them, and rested on each of them. And they were all filled with the holy spirit, and began to speak in other tongues, as the spirit gave them utterance” (“Acts of the Apostles”, ch. 2, vv. 2-4).

The noise attracted the attention of the people who had gathered from different places for the great Jewish festival of Pentecost. Then the apostles came out and... spoke. But their speech amazed those gathered: Jews from Rome heard that the apostles spoke Latin, those who arrived from Greece, Persia and Arab lands respectively heard Greek, Persian and Arabic speech. The devout commoners were amazed: “These people,” they pointed to the apostles, “aren’t they Galileans? How do they speak different languages?”

But the local residents, not understanding the words of the apostles, began to make fun of them and made a reasonable assumption that they must have gotten drunk on “sweet wine.” To this, Peter replied that no one drinks wine at such an early morning hour, and continued his sermon, promising that the holy spirit would also descend on everyone who believed and teach them how to live in order to find salvation.

So, the apostles, these Galilean fishermen and peasants, who even spoke Hebrew in the local vernacular dialect, for which they were nicknamed “Galileans,” suddenly acquired the wonderful gift of knowledge of foreign languages, which they had never studied and which until now have not been taught. understood.

Thanks to the miracle that had happened, the Acts narrate, the apostles could now disperse in different directions to preach a new teaching and baptize those who believed, which they did, having previously cast lots as to who should go to which land.

Continuous miracles accompany the subsequent “biographies” of the apostles, set out in “Acts.” The apostles easily reproduce the miracles of their teacher. Belief in the “miraculous”, “mysterious” plays a decisive role in converting to Christianity. The preaching of the apostles is little trusted, but as soon as they back up their words with a miracle, the missionary achieves the desired result.

What does science say about the Gospels and Acts, which are the main sources of information about the apostles?

It has long been no secret, even for believers who carefully read Christian literature, that the gospels, like the entire Bible, contain countless discrepancies and inconsistencies, from the delicately called “discrepancies” to direct and blatant contradictions that completely exclude each other.

There are also many different kinds of contradictions in the episodes concerning the apostles, which we discover when we compare the gospels.

Theologians have spent a lot of time, effort and idle speculation trying to understand the lists of the apostles in order to reduce the discrepancy in names, and yet sometimes the authors, based on different gospels, contradict each other.

The evangelists also do not show unanimity in their stories of miracles. Moreover, it happens that one or another evangelist completely keeps silent about some “miracle,” while others describe it in detail. Moreover, this also applies to such miracles that, it would seem, could not possibly escape the attention of “witnesses to the life and preaching of Jesus,” since the higher the brand of the miracle, the greater the impact it should have had on “those who did not see and believed.”

The messages of the evangelists regarding the place and time of such a striking Christian “miracle” as the ascension are also extremely contradictory.

The artificiality of the creation of the apostolic dozen will become more obvious if it is compared with the evolution that the image of Christ has undergone, acquiring an increasing number of specific details in the process of religious myth-making. Accordingly, connected by myth with their teacher, his disciples-apostles also put on “flesh and blood” and were endowed with various features, turning into the early Christian faceless “apostles of the lamb” into people who allegedly accompanied the earthly life of the God-man Jesus Christ.

Science considers the evangelists to be fictitious persons, since there is no evidence of their historical existence. Previously, numerous contradictions in the gospels were listed, about the most incredible “miracles” and fables that litter the pages of these works. To this one could add a considerable list of gospel errors of a historical, geographical and everyday nature, all sorts of lapses, absurdities and inconsistencies.

The results of the study of the gospels showed that they are all records of folk tales about Christ, which included the processing of much earlier Christian works, as well as pre-Christian tales from ancient Eastern religions and Jewish and Old Testament prophecies. They existed initially in oral tradition and, like any myth, were passed on in many versions.

Taking shape over the centuries, the myth of Christ and his apostles absorbed much from other religions, was supplemented, embellished by the rich religious imagination of people, and acquired an increasing number of new details.

The Gospels, obviously, were later given fictitious authorial names of the apostles and followers of Jesus, so that these writings would look more authoritative, as indisputable, ancient and “authentic” testimony of eyewitnesses or persons who drew information about the events described from their direct participants.

The Gospels included in the New Testament are records of Christian stories in literary adaptation and translation from Hebrew into Greek, made by unknown people.

Thus, full of all kinds of contradictions, errors, incredible news and imaginary miracles, repeatedly corrected in the interests of the ruling classes, the gospels must be considered as literary works, folklore in their origin and religious and edifying, liturgical in purpose. Science has long come to the conclusion that the gospel stories about Christ and his twelve apostles are completely untenable.

The same should be said about another New Testament source of the myth about the apostles of Christ, which has already been mentioned. This is the “Acts of the Apostles” - the fifth book of the New Testament, acting as a continuation of the four gospels and the latest in time of its origin, written by an unknown author, and more than one.

The canonical Christian works of the New Testament left readers in the dark about the end of the lives of the apostles, whose authority as the direct disciples and associates of Christ grew more and more with the further steps and successes of Christianity.

The need of believers to have information about the further fate of the apostles gave rise to the subsequent Christian legend, or tradition. Along the way, complementing, expanding and coloring the canonical story, the tradition at the same time brought it to the end, thus completing the New Testament myth about the twelve apostles of Christ.

The church itself is officially forced to admit that information about the activities of the apostles after 64, that is, after the chronological end of the “Acts of the Apostles,” “has a lesser degree of reliability” and that in general “the further fate of the apostles is little known.”

According to Christian tradition, the apostles founded and headed Christian churches and preached: Peter - in Rome, James the Less (aka James the Righteous) became the bishop of Jerusalem by lot, John, according to the tradition of the Asia Minor church, acted in Ephesus, and Thomas reached India, where under the guise of an architect, he penetrated the palaces of the local rulers. When the deception was discovered, the apostle turned to God with a prayer, according to which one night a palace miraculously grew from scratch.

Only John managed to allegedly survive, no matter what. He suffered scourging, then the pagans tried to poison him, but the poison had no effect. Then they threw him into a cauldron of boiling oil, but even here God did not let him die, but even made it so that John came out of the cauldron even healthier and younger.

The pagans sent him from Rome to the semi-desert island of Patmos, where he allegedly had a great revelation about the coming end of the world and the fate of humanity, which he outlined in his old age in the “Apocalypse” - the last of the works included by the church in the New Testament. According to another version, he died the same death, but not on Patmos, but in Ephesus, where he settled after his liberation.

Jacob of Jerusalem was thrown by the Jews from the roof of a high temple onto the stones of the churchyard, but continued to pray for his killers until one of them finished him off by hitting him on the head with a stick.

The Apostle Andrew was crucified by the pagans on the cross in Greece.

Thomas ultimately died because he converted the wife and sister of an Indian ruler to Christianity.

When Peter was sentenced to crucifixion, he asked to be nailed to the cross, not like Jesus Christ, but upside down, because he considered himself unworthy to die in the same way as his teacher. His request, as only the 3rd century church writer Origen spoke about this for the first time, was granted.

Over time, the clergy, in order to reinforce Christian myths about the “savior” and his apostles, widely practiced the production of many different “holy relics” that allegedly remained from them, being used in almost every line of “sacred” scripture and tradition.

The display of these imaginary “shrines”, which attracted believing pilgrims, was a very profitable source of income for the church, and their fabrication grew rapidly. Thus, in Sinope, until the 9th century, the pulpit of the Apostle Andrew, made of black stones, was demonstrated, and in Italy - part of the oblique cross on which he allegedly accepted the crucifixion. The “holy relics” of Andrei, “discovered” in Patras, were also found there, but not in their entirety: the right hand, donated to Tsar Mikhail Romanov, ended up in the Moscow Assumption Cathedral. In total, across various cathedrals and churches, St. Andrew the First-Called had up to six heads, five torsos, and seventeen arms and legs!

As for “Saint” Peter, his tooth was demonstrated in France. The clergy even had at their disposal feathers from the tail of the rooster that crowed at the apostle’s abdication, and the pole on which this mythical Jerusalem rooster sat. And the throne on which Peter himself supposedly sat is still shown in the Vatican.

A common form of propaganda of the “life” and “acts” of the New Testament apostles among the masses of Catholic believers in Western Europe in the Middle Ages were theatrical church ceremonies - mysteries. These multi-day performances on various biblical themes were performed directly in the squares of Western European cities as mass spectacles with the participation of the townspeople themselves.

One of these mysteries, called “The History of the Apostles,” contained sixty-two thousand verses and lasted more than a week. Even at the beginning of the twentieth century in Germany, in the village of Oberammergau, mysteries based on apostolic themes were staged, attracting numerous spectators and pilgrims from different European countries.

As for the figures of the New Testament apostles as they appear in Christian writings and traditions, then Science has long made its only correct conclusion, which excludes all hypotheses: the evangelical apostles - disciples of Christ, like the evangelical Jesus Christ himself - are nothing more than a product of popular myth-making and the literary imagination of the compilers of the gospels.

These are only literary images, and the characters are not secular, but purely religious literature, where the miracles performed are not just fabulous, but religious in nature, as they are associated with faith in them, with faith in the supernatural and divine.

And subsequently, in all its activities, the Christian Church proceeded and proceeds precisely from these canonized, that is, declared saints, images of the apostles.

References

1. Voropaeva K. L. Who are the apostles. L