Barnabas the Apostle - the message of Barnabas. The meaning of Barnabas, the apostle in the Orthodox encyclopedia, the tree of the Apostles of Barnabas

[aram. ; Greek Βαρνάβας] († c. 57), ap. from 70 (memorial on June 11 and there are 70 apostles in the Cathedral). Considered the founder of the Cypriot Orthodox Church and its 1st Archbishop.

In addition to the Acts of the Holy Apostles, the most important sources telling about V.’s apostolic activity are the apocryphal “The Walks and Torment of the Apostle Barnabas” (Acts of the Apostle Barnabas) (5th century, before 488), attributed to the apostle. Mark, and Encomius (praise) (late 5th - early 7th century; most likely - 2nd half of the 6th century) mon. Alexander of Kipr. According to the hagiographer, Encomius was written based on the writings of Clement of Alexandria (III century) and “others.” ancient authors." A number of information about V. is contained in the lives of Cyprus. saints of the 1st century - Heraklidia, bishop. Tamassky, and Auxivius, bishop. Soliysky (BHG, N 204, 743 - both not earlier than the 6th century).

Beginning of apostolic activity

V. came from a wealthy Jewish family. family living in Cyprus. At birth he was given the name Josiah (Acts 4.36), or Joseph (Epiph. Adv. haer. I. 2.30, 25). The apostles named him V., which means “son of consolation” or “son of prophecy” (Acts 4:36). He belonged to the tribe of Levi, and Alexander of Cyprus clarifies that V. descended from the prophet. Samuel (1.9). According to Alexander of Cyprus, V. in his youth was sent by his parents to Jerusalem, where, together with Saul (future apostle Paul), he studied with the famous teacher of the law Gamaliel. Thanks to V., who convinced the apostles of the sincerity of Saul’s conversion, the former persecutor of Christians entered into fellowship with the disciples of Christ (Acts 9:27). V.'s family had rich possessions not only in Cyprus, but also in Jerusalem. He himself, having sold a plot of land near the city, donated money to the apostles for the needs of the Jerusalem Church. communities (Acts 4:37).

The Acts of the Apostles does not speak about the circumstances of V.’s conversion. According to the testimony of Mon. Alexandra, in Jerusalem V. became an eyewitness to the healing of the paralytic at the pool of Bethesda, as well as other miracles performed by Christ in the Jerusalem temple. V. fell at the feet of the Savior and asked for his blessing (1.12). He converted his sister Mary, the mother of the apostle, to Christianity. John Mark.

V.'s apostolic activity began after the stoning of the first martyr Stephen (34/5). Fleeing from the persecution that began after the death of Stephen, members of the Jerusalem community “went as far as Phenicia and Cyprus and Antioch, preaching the word to no one except the Jews. Now there were certain of them Cypriots and Cyrenians, who, having come to Antioch, spoke to the Greeks, preaching the good news of the Lord Jesus” (Acts 11:19-20). When it became known in Jerusalem about the spread of Christianity in Antioch, the apostles instructed V. to go there (Acts 11:22). Arriving in Antioch, he approved the converts and supported the activities of the Hellenists (Acts 11:23). Then, going to Tarsus, he brought Saul from there (Acts 11:25) and involved him in preaching work among the pagans of Antioch. They preached together for a whole year in Antioch, converting many to Christ. For the first time in history, their disciples began to be called Christians (Acts 11:26). Among the converted Jewish Cypriots were Aristoklian, healed of leprosy (later Bishop of Amathunta) and, probably, Mnason (later Bishop of Tamas) with his friend Theona (The Walks and Torment of the Apostle Barnabas, § 20).

Having learned about the coming famine (44), the Antiochian Christians collected money and sent it through the apostles V. and Saul to the Jerusalem community (Acts 11. 29-30). V. and Saul soon returned from Jerusalem to Antioch, taking with them V.’s nephew John Mark (Acts 12:25).

In Antioch, V. led the circle of “prophets and teachers,” which included Simeon Niger, Lucius of Cyrene, Manael, who was brought up with Herod Antipas, and Saul (Acts 13.1). Throughout the 11th and 12th chapters and 1-12 verses of the 13th chapter (before the story of the conversion of the proconsul Sergius Paulus), when describing their apostolic activity, the name of V. always comes before the name of Saul. The inhabitants of Lystra compared V. with Zeus, and Saul with Hermes (Acts 14.12).

1st journey of the apostles Barnabas and Paul

By Divine inspiration, they set out to preach, addressing it both to the Hellenes and to the Jews. On this journey they were accompanied by their nephew V. John Mark. From Antioch they arrived in Cyprus (spring 45), preached in the synagogues of Salamis and walked the entire island to Paphos (Paphos) (Acts 13. 4-6). In Paphos, Rome. Proconsul Sergius Paulus, “calling Barnabas and Saul, desired to hear the word of God” (Acts 13:7). Their opponent was the Jewish magician and pseudo-prophet Barijesus (Elyma). Saul performed a miracle, temporarily blinding Barijesus, as a result of which he converted many to Christianity, including the proconsul himself (Acts 13. 6-12). Thus, Cyprus became the first country where Christ was in power. ruler. From that moment on, Saul began to be called Paul. In Paphos, according to local legend, St. Paul suffered the torment of “forty minus one” stripes.

The route of the apostles is not indicated in Acts, but to Cyprus. There are different versions in sources. Among the cities and localities where the apostles visited, Kity, Tamas, Palekhori, Agros, Lampadistos, Soly, Mount Olympus (modern Olymbos), etc. are mentioned. It is most likely that the apostles moved around the island using the Roman system. expensive

In Kitia (modern Larnaca) they met rights. Lazarus the Fourth Day, who, due to the persecution of the Jews, was forced to leave Palestine and move to Cyprus. V. and Paul ordained him bishop of Kitios (Χατζηϊωάννου. Τ. 1. Σ. 352-356).

In “The Walk of St. Barnabas" it is said that they visited the city of Lampadist (according to some researchers, it was located east of the modern village of Kakopetria, according to others, to the southwest of the village of Mitsero, on the top where the ruins of the Byzantine ts are located . Panagia Lampodusa). Here they met Heraclius from Tamas, whom they had met in Kitia. V. baptized him with the name Heraclidius and ordained him Bishop Tamas (§ 16-17). According to the life of St. Heraklidia, his baptism took place in the “River of Soleia” (i.e., in the river Setra, flowing through the mountain valley of Marathas and flowing into the sea near the city of Sola). Near the place of Iraklidia's baptism there is now a monastery of St. Ioanna Lampadistis (village Kalopanayiotis).

From Paphos, both apostles sailed by ship to M. Asia, as mentioned by Eusebius of Caesarea in his “Ecclesiastical History” (Euseb. Hist. eccl VII. 25, 15-16). Further (without John Mark, who separated from them and returned to Jerusalem) they went to Pamphylia (Perga and Attalia), Pisidia (Pisidian Antioch) and Lycaonia (Iconium, Lystra and Derbe), preaching to both Jews and pagans. In these cities they founded Christ. communities, facing strong opposition from the Jews (Acts 13. 13-52; 14. 1-26).

Returning to Antioch, both apostles entered into controversy with the Judeo-Christians regarding the need for circumcision for Christians. To resolve this issue, they went to Jerusalem, where they told “what signs and wonders God had done through them among the Gentiles” (Acts 15:12). The Jerusalem Council of the Apostles (48) decided not to burden Gentile Christians with fulfilling the Law of Moses (Acts 15:1-31 and Gal 2:9). Paul and V. lived in Antioch, “teaching and evangelizing” (Acts 15:35). After some time, they decided to visit the Christ they founded. communities in M. Asia. However, a disagreement arose between them because of John Mark, whom Paul did not want to take with him, since he left them in Pamphylia during the 1st journey (Acts 15:36-38). In the end, V. went to Cyprus with Mark, and Paul with the apostle. By force - to M. Asia and further to Thrace and Hellas (48 or 49) (Acts 15. 39-41). The story of Apostle V. in the New Testament ends with the episode of the separation of the apostles. The disagreement between the apostles did not lead to hostility (Ioan. Chrysost. In Acta Apostolorum. 34.1): ap. Paul speaks respectfully of V. in his letter (1 Cor 9.6) (c. 56). There is one indirect mention of the later cooperation of the apostles in the Epistle to the Colossians (Col 4:10).

V.'s travels to Alexandria, Rome and Milano

A number of sources contain contradictory information about V.’s apostolic preaching in Alexandria, Rome and Milan (modern Milan). Clement’s “Meetings” (Recognitiones, 4th century), which are part of Clementine and have come down to Lat. translation by Rufinus of Aquileia (5th century), they talk about V.’s activities in Rome even during the earthly life of the Savior. Clement met V. in Rome, where the apostle preached the Gospel (Recognitiones. I 6). Acts up. Peter (§ 4) also mention V.’s stay in Rome (NTApo. Tüb., 19242. S. 233). The Pseudo-Clementine Homilies tell how Clement of Rome met V., “one of the disciples of the Son of God,” in Alexandria (Hom. 1.9-16; Hom. 2.4) and hid him in his house to protect from a crowd of philosophers who tried to refute V.’s preaching with the help of syllogisms. V. returned to Judea, where Clement then arrived. They met at the ap. Peter, and V. asked Clement to accompany him to Rome (Hom. 1. 14-16. 5).

Alexander of Cyprus believes that V.'s journey from Antioch to Rome, and then to Alexandria and his return to Antioch took place later - soon after the stoning of the first martyr Stephen (2. 20-21).

The most ancient sources do not talk about V.'s preaching in Mediolan. The earliest mention of this is found in the Apostolic lists of Pseudo-Epiphanius (VI-VII centuries) and Pseudo-Dorotheus (VIII-IX centuries). His activities in Mediolan are described in detail in op. “De adventu Barnabae Apostoli” as part of “Datiana Historia Ecclesiae Mediolanensis” or “De situ civitatis Mediolanensis” (IX century), which says that V. went to Rome immediately after parting with the apostle. Paul, that is, he arrived there earlier than the other apostles and was the first to proclaim the Gospel teaching there. In the West, V. is considered the heavenly protector of Milan and the patron saint of coopers and weavers.

V.’s 2nd trip to Cyprus

After breaking up with Ap. Paul V. arrived from Antioch to the island, accompanied by John Mark (Acts 15. 35-39). As it is told in “The Walk of St. Barnabas,” they boarded a ship in Laodicea sailing to Cyprus, and at night they landed ashore in Krommiakiti (modern Kormakitis). They were received by Ariston and Timon, servants of the pagan priests (§ 14). The next day they went to Lapith, but did not enter the city, because a pagan festival was being celebrated there (§ 16). From there they climbed the mountains to the city of Lampadist (here in the “Walking of the Apostle Barnabas” there is an episode of the baptism of Heraclidia, which most researchers attribute to the time of the 1st journey), climbed Mount Chionodes (modern Chionistra) in Troodos and descended in Palea Paphos (modern Kouklia) (§ 18). Here they stayed with Rodon, who was a slave in the temple of Aphrodite and became a Christian. In Palea Paphos, V. was recognized by Variisus, who made every effort to prevent his arrival in Paphos. Therefore, V., Mark and Rodon went to Kourion (§ 18). Approaching this city, they met a procession of idolaters moving towards the sanctuary, in which many naked men and women took part. V. cursed this shameful procession, and the west immediately collapsed. part of the city walls, crushing and maiming many, the rest took refuge in the sanctuary of Apollo (§ 19). Variesus, having gathered the Jews at the city gates, prevented the apostles from entering the city (§ 19). The next day, the apostles came to a village near Amathunt, where Aristoclean received them, then went to Amathunt, where pagan celebrations were held. Variesus angered the Jews who lived there against them and again prevented them from entering the city (§ 20). Finally, they reached Kitium, where no one received them (§ 21), and sailed from there to Salamis (Constance) (§ 22).

Martyrdom of V.

The year of V.'s death (c. 57) is established based on the general chronology of events set out in the Acts of the Holy Apostles. Previously, preference was given to another date - 61-62. The “Walking” tells that upon his arrival in Salamis, V. began to preach in the synagogue (§ 22). After 2 days, Variesus arrived in the city and raised the Jews against V. They grabbed the apostle and wanted to take him to trial before the ruler of Salamis, but, having learned that one pious relative of the emperor had come to Cyprus. Nero, the Jews decided to execute V. secretly. At night, having put a lasso around his neck, the apostle was dragged from the synagogue to the hippodrome and further beyond the city walls, where they were burned (§ 23). V.'s ashes were collected in a shroud and, having sealed it with lead, they decided to throw it into the sea (§ 23). However, Mark, together with Timon and Rodon, managed to steal the ashes at night and bury them in one of the caves near the city, where the Jebusites had previously settled. Together with the ashes of the apostle they laid down the Gospel, which he received from the apostle. Matthew (§ 24). Mark, Timon and Rodon hid in a cave from the Jews for 3 days, and then went to Limnit (§ 25). In the Life of St. Auxivius says that there Mark ordained Auxivius, who had just arrived from Rome, as bishop of Sola (§ 8). From there Mark went to Egypt. The ship sailed to Alexandria.

According to Encomius of Alexander of Cyprus, V. was captured in Salamis while preaching in the synagogue of Sir. by the Jews and, after much torment, was stoned to death. The Jews decided to burn the body of the apostle in order to destroy it without a trace, but it miraculously remained unharmed in the fire and was secretly buried by the apostle. Mark and other Christians (2.29).

Finding the relics of V.

According to Encomius of Alexander of Cyprus (4.40), the tomb of the apostle, his relics and the Gospel were found after the appearance of V. Anthemius, Archbishop. Salamis (c. 488). V. appeared to Anthemius three times in a dream and ordered to look for his relics 5 stadia from the city, in a place called Igias (translated from Greek as “Place of Health”, because miracles were often performed there), in a cave under a carob tree. The Gospel of Matthew, rewritten by V.’s hand, was discovered on the apostle’s chest (4.40). The binding boards were made of thuja wood (Suda. Θ. 541).

This event occurred at a critical period for the Church of Cyprus, when the Antiochian Church under the Monophysite Patriarch Peter Gnafevs sought to establish its control over the island under the pretext that Cyprus had received Christianity from Antioch. The gospel found in V.'s coffin was taken to the archbishop. Anthemius to Constantinople and presented to Byzantium. imp. Zeno (474-491). The discovery of the relics of the apostle was an important argument in the polemic with the Patriarch of Antioch, i.e. The autocephaly of the Church of Cyprus was proven and finally recognized as founded by the Apostle. The archbishop, elected by the bishops of Cyprus, received 3 imp. privileges: wear a porphyry mantle, imp. scepter (instead of a staff) and sign with cinnabar.

The corpus of chants includes: troparion of the 3rd tone (general appendix): “ "; the kontakion of the 3rd voice is similar to “Virgin today”: “ » with ikos (in Greek Menaeus there is no ikos); canon of the 2nd tone, creation of Theophanes, irmos “̀ρδβλθυοτεΕν βυθῷ κατέστρωσε ποτὲ” (), beginning: “῾Ως ἀνὴρ ὑπάρχω "(); 2 samoglana, 1 group of 3 similars and 2 groups of stichera dedicated to both apostles. In Greek Menaeus has two other samoglas dedicated to these apostles; sedalen and luminous others.

The liturgical reading from the Apostle (Acts 11, 19-26, 29-30) was chosen because it mentions V. In Greek. Mena indicates the general reading to the apostles (1 Cor 4.9-16); The gospel is also general.

A. A. Lukashevich Ap. Barnabas. Painting c. Stavros tou Agiasmati. Cyprus. 1494

In "Erminia" by Dionysius Furnoagrafiot, beginning. XVIII century, about V.’s appearance it is said: “With graying in a long beard” (Part 3. § 7. No. 66). In the iconographic original of the consolidated edition (Bolshakovsky original, 18th century) it is indicated to depict him together with the apostle. Bartholomew “fair-haired like Joachim the God-Bearer, bakan robe, azure underneath, in an amphora (omophorion) and a scroll.”

Paired images of V. with ap. Bartholomew is presented: in the minology of the Service Gospel (Vat. gr. 1156. Fol. 312v, 3rd quarter of the 11th century), in the Greek-Georgian manuscript (RNB. O. I. 58. L. 117, 15th century) - both in growth, in a tunic and himation, in the hands of a scroll; in the wall minology c. Holy Trinity Monastery of Cozium in Wallachia (Romania), ca. 1386 - both in torment, V. in fire (according to the version of the apocryphal work “The Walking and Torment of the Apostle Barnabas”); in the vestibule of the narthex, Archbishop. Daniel 2, Patriarchate of Peć (Serbia, Kosovo and Metohija), 1561 - both in torment, V. stoned (according to the version of Enkomius (Elocution) by Alexander the Monk).

V.'s iconography acquired stable features in Cyprus, where the apostle was from and where he suffered a martyr's death. In the paintings of temples of the 12th century. the saint is presented in the center of the apse, usually full-length, in the same area with the Church Fathers, paired with another revered Cypriot saint - Bishop. Epiphanius; both in omophorions, scrolls in their hands: c. Asinu (Panagia Forviotissa) near Nikitari, 1105/06; c. St. Apostles in Pera-Khorio, 1160-1180 - in a medallion (paired with Bishop Epiphanius); c. Arakos Panagia near the village. Lagoudera, 1192. In the paintings of later times, the location of the saint in Cypriot churches is preserved in the vima area and adjacent areas, the iconography remains unchanged, i.e. V. is presented as a saint in the church. St. Nicholas (Agios Nikolaos tis Stegis) near Kakopetria, XIII-XIV centuries, in the church of the Monastery of the Holy Cross (Stavros tou Agiasmati) near Platanistas, 1494; c. Christ Antiphonite near Kalogrea, 90s. XV century (on the north-east pylon); in c. St. Mavra in Kilani, con. XV century (eastern part of the soffit in the north-east niche); in c. arch. Michael in Holi, XV-XVI centuries. (on the northern wall of the vima, only the head is preserved).

A half-length image of V. in an omophorion with a scroll in his hands is engraved on the front side of the reliquary cross (at the lower end) of Moscow work from the Annunciation Cathedral of the Moscow Kremlin, early. XVII century (GMMC).

The presence of the image of V. in the menaic cycles (wall minologies and icons) is unstable; often, under June 11, only the ap. is depicted. Bartholomew.

In the composition “Cathedral of the Holy Apostles” V. is represented on the icon “Apostolic Sermon”, 1660-1662, letters of Theodore Evtikhiev Zubov (?) (YIAMZ).

Lit.: Erminia DF. P. 158; Mijoviě. Menologist. 359, 373; Evseeva. Athos book. P. 309; Christian relics. pp. 134-136.

E. V. Shevchenko

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Books

• Lives of the Cypriot Saints. Collection, Chutkova L.A.. In the 15th century, the famous chronicler Leontius Macheras in his “Cyprus Chronicles” called the island of Cyprus “the island of saints” - so great is the number of saints and martyrs revered by the Church. The island is consecrated...
• Lives of the Cypriot Saints. In the 15th century, the famous chronicler Leontius Macheras in his “Cyprus Chronicles” called the island of Cyprus “the island of saints,” so great is the number of saints and martyrs revered by the Church. The island is consecrated...

Who is the Apostle Barnabas? We find this name in the New Testament, in Acts. He is a constant companion of the Apostle Paul, travels with him and preaches the faith of Christ. But there is not a word about him in the Gospels. Where did Barnabas come from? How did you become an apostle? Has he ever seen the Son of God? When did you start following Him? We will find out this in this article. Let us study the biography (life), deeds and suffering for the faith (martyrdom) of this saint.

Apostle of the Seventy

All four canonical Gospels mention that Jesus chose twelve disciples for himself. The number 12 is so magical that when Judas Iscariot betrayed Christ, the remaining eleven apostles elevated Matthew to their rank to complete the number (Acts 1:26). But among these twelve there was no Barnabas. To understand how he became numbered among the apostles, you need to read chapter ten of the Gospel of Luke. In it the Lord says: “The harvest is plentiful, but the workers in the field are few.” After this, He chose from a large number of His followers seventy men, whom He sent two by two to “every place and every city where He Himself intended to go.” They were supposed to preach the coming of the Messiah to the inhabitants of those places. These disciples are called “the apostles of the seventy.” Among them is the Apostle Barnabas. The election of seventy disciples occurred in the last year of Christ's activity on earth. The Lord gave them the same commandments as he gave to the twelve apostles during the Sermon on the Mount. But because they were not chosen immediately, many of them failed to fully understand and accept the teachings of Christ. The sixth chapter tells about this. When Christ said in Capernaum that He is the living bread that came down from heaven, and that whoever eats it will never die, many of the seventy “went away from Him and followed him no more.”

Disciple, firm in faith

Was the apostle Barnabas among these apostates? As we see from the further description of the life of the Church, no. He had a sharp mind and understood that the Lord is the Word of God. His commandments must be absorbed in the heart (eat) and fulfilled in order to have eternal life. When Christ, after many of the seventy apostles had abandoned Him, turned to the twelve: “Do you also want to follow their example?” But Peter answered for everyone: “Where should we go? For You, Lord, have the words of eternal life.” Thus, we see that Barnabas, along with the eleven apostles, remained with Jesus. He was a faithful disciple, although his name is not mentioned in any of the Gospels. The activity of Barnabas as a “harvest worker” in the field of Christ is more fully described in the book of the New Testament that follows the Gospels. What can we know about his life? There are only bits of information about this in Acts. Let us turn to the Lives of the Saints, although this source cannot be completely trusted.

Apostle Barnabas: biography and deeds

The real name of the ascetic of the faith and companion of St. Paul was Joseph. He was born into a wealthy Jewish family. We can say that he was of a noble family: the Old Testament prophets - Aaron, Moses, Samuel - also came from the tribe of Levi. Barnabas is considered the uncle (or cousin) of the evangelist Mark. According to other sources, he could also be a relative of Aristobulus. But Barnabas was born in Cyprus. His parents left for the island due to military unrest in Palestine. But they still had a house near Jerusalem. Levitical men were required by the Law of Moses to know the Scriptures. While the boy Joseph was small, his father himself instructed him in the faith. And when he became a young man, his parents sent him for further education to Jerusalem, to the famous Torah scholar Gamaliel. There, the future apostle Barnabas, whose life had now completely changed, met Paul (in those days Saul).

Role of Gamaliel

This character is also mentioned in Acts. You can read about it in Chapter 5 of this book. When they preached in Jerusalem, healing the sick, the Pharisees burned with anger at them and even thought of killing them. But at the meeting, the respected teacher of the law, Gamaliel, took the floor. He cited when the impostors, claiming that they were messengers of God, were defeated, and their disciples scattered. He advised the Pharisees not to plot evil against the apostles. After all, what people have planned will collapse on its own. And if this is the work of God, then nothing and no one can resist it. You will only incur the wrath of God. The Apostle Barnabas was brought up by such a teacher. Saint Paul also speaks about Gamaliel as an undisputed authority among the Jews. Emphasizing that he himself is not alien to the law of Moses, the Apostle says: “I am a Jew, raised at the feet of Gamaliel, carefully instructed in the faith, a zealot of God.” Thus, we can conclude that his apprenticeship with this famous Pharisee prepared Barnabas to openly accept the new teaching.

Coming to Christ

The Lives of the Saints claim that the future apostle often went to pray in the vestibule of Solomon’s Temple. There he witnessed many miracles of healing that Christ performed in Jerusalem. Having believed, he fell at the feet of the Son of God and asked permission to follow him as a disciple. And when Christ left Jerusalem and retired to Galilee, Barnabas followed him. There he became one of the seventy apostles. He shared the teachings of the Lord and remained faithful to him to the end. According to the testimony of John Chrysostom, Joseph had the gift of convincing people, as well as comforting the mourning. Therefore, the apostles gave him another name - Barnabas. It means "Son of Consolation." And the holy Apostle Barnabas showed his gift of persuasion by persuading the Lord’s disciples in Jerusalem not to be afraid of the former evil persecutor of Christians, Saul.

Beginning of missionary work

Neither the Gospels nor Acts mention when or how the former Joseph of Cyprus joined the teachings of Christ. But one thing is certain: he did it earlier than his “schoolmate” Saul. Barnabas is first mentioned in Acts in chapter four. As befits a disciple of Christ, he sold his house and land, and laid the money “at the feet of the apostles.” The second time he is mentioned in Scripture is precisely in connection with Paul, the future pillar of the Church. When he was on his way to Damascus to arrest Christians, Christ appeared to him with the question “Why are you persecuting Me?” After this, the evil man turned and realized that he had previously been blind. In Damascus, Paul was instructed in the Christian faith by a certain Ananias. When the Pharisees of the city decided to kill the convert, he was forced to flee to Jerusalem. But there the disciples of Christ were afraid to accept him, since he was famous as a persecutor of the new faith. And here in Acts Barnabas is mentioned again (9:27). He persuaded his brothers to accept the new convert without fear. From then on, the Apostle Barnabas and the Apostle Paul became almost inseparable.

Further activities

Both missionaries traveled widely. They visited Antioch, Asia Minor, Cyprus, and Greece. There they founded a huge number of Christian communities. When a famine broke out in Jerusalem, the Antiochian believers collected money and sent it with Barnabas and Paul to their needy brothers. Regarding this period (about 45 AD), Barnabas' name is mentioned before Paul. The inhabitants of Lystra compared the first apostle to Zeus, and the second to Hermes (Acts 14:12). Barnabas, together with Paul, took part in the councils of the apostles in 48 and 51. But after this the apostles dispersed. Paul began to travel and preach with his new companion, Silas. They concentrated their missionary activity on Asia Minor, Thrace and Hellas. And Barnabas and John, called Mark (his cousin or nephew), went to Cyprus. It is with this event that the story in Acts about Barnabas ends.

What is known about future activities

From the Lives of the Saints it is known that the apostle became the first bishop of Cyprus. He preached throughout the island and founded many Christian communities. Church tradition claims that he was stoned by pagans in 61. His relics were miraculously “found” in 478 near the city of Salamis, on the eastern tip of the island. The monastery of the Apostle Barnabas was founded on this site in the fifth century. Nowadays it is not operational and is a historical and architectural monument. And the relics of the holy Apostle Barnabas are kept in the church of the town of Concadei Marini in Italy.

Proceedings

The messages of the Bishop of Cyprus were not included in the Canon. Most likely, they existed, since all the apostles addressed their believers in writing. The recently discovered Codex Sinaiticus contains a text attributed to Barnabas. This is what the Old Testament is trying to interpret. He says that this Book is closed to the Jews. The Old Testament can only be understood by those who seek in it predictions about the coming of Jesus Christ. Two forged texts, composed much later, are also attributed to the Apostle Barnabas. The book about the pilgrimage and martyrdom was written in the fifth century, probably to confirm the Lives of the Saints. And in the Middle Ages, a forged Gospel of Barnabas was composed. It describes the gospel events from the point of view of the Muslim religion (which did not yet exist).

Icon of the Apostle Barnabas

Despite the fact that this Saint separated from Paul, there was no discord between them. The apostle speaks very warmly and respectfully of his fellow man in 1 Corinthians (9:6). And the Letter to the Colossians (4:10) contains one mention of the later joint activities of Barnabas and Paul. The Apostle of the Seventy is honored in both the Roman Catholic and Orthodox churches. Orthodox Christians celebrate the memory of Barnabas twice a year - on January 17 and June 24. In Catholicism, this apostle is venerated on June 11th. There are many icons of the Apostle Barnabas in religious painting. A photo of one of them shows us a man of slightly advanced years, whose dark hair is barely touched by gray. Since Barnabas has the apostolic rank, he is dressed in a tunic and himation, and holds a scroll in his hands. Sometimes icon painters depict him as the first archbishop of Cyprus. In this case, he is depicted in the saint’s vestments.

When King Herod killed the Apostle James Zebedee and, to please the Jews, took the Apostle Peter into custody, the holy Apostles Barnabas and Paul, led out of prison by the Angel of the Lord, hid in the house of Barnabas’s aunt, Mary. And as soon as the persecution subsided, they returned to Antioch, taking with them Mary’s son John, nicknamed Mark. At the inspiration of the Holy Spirit, the prophets and teachers who were there ordained Barnabas and Saul and released them to the work to which the Lord called them (Acts 13; 2 - 3). Having stayed in Seleucia, they sailed to Cyprus and in the city of Salamis they preached the Word of God in the Jewish synagogues. In Paphos they found a sorcerer, a false prophet named Variesus, who was under the proconsul Sergius. Wanting to hear the Word of God, the proconsul invited the holy apostles to his place. The sorcerer tried to turn the proconsul away from the faith, but the Apostle Paul denounced the sorcerer and, according to his word, he suddenly became blind. The proconsul believed in Christ (Acts 13: 6 - 12). From Paphos the Apostles arrived in Perga Pamphylia, and then preached to Jews and pagans in Pisidian Antioch and throughout that country. The Jews rebelled and expelled Paul and Barnabas. The apostles came to Iconium, but, having learned that the Jews wanted to stone them, they retired to Lystra and Derbe. There, the Apostle Paul healed a man who had been unable to use his legs since birth. The people mistook them for the gods Zeus and Hermes and wanted to sacrifice to them. The apostles barely convinced him not to do this (Acts 14:8 - 18). When the question arose whether converted Gentiles should receive circumcision, the apostles Barnabas and Paul went to Jerusalem. There they were received with love by the apostles and elders. The preachers told “what God did with them and how He opened the door of faith to the Gentiles” (Acts 14:27). After long deliberation, the Apostles collectively decided not to impose on the pagans any burden other than what is necessary - to abstain from sacrifices to idols and blood, strangulation and fornication, and not to do to others what they do not wish for themselves (Acts 15: 19 - 20). The letter was sent with the apostles Barnabas and Paul, and they again preached the gospel in Antioch, and after some time they decided to visit the cities where they had previously preached. The Apostle Barnabas wanted to take Mark with him, but the Apostle Paul did not want to, since he had previously fallen behind them. There was a disagreement, and the Apostles were separated. Paul took Silas with him and went to Syria and Cilicia, and Barnabas and Mark went to Cyprus (Acts 15: 36 - 41).
Having increased the number of believers in Cyprus, the Apostle Barnabas went to Rome, where, perhaps, he was the first to preach Christ.
The Apostle Barnabas founded the episcopal see in Mediolan (Milan), and upon returning to Cyprus he continued preaching about Christ the Savior. Then the embittered Jews incited the pagans against the Apostle, took him out of the city, stoned him, and built a fire to burn his body. Later, having come to this place, Mark took the body of the Apostle that remained unharmed and buried it in a cave, placing on his chest, according to the will of the Apostle, the Gospel of Matthew, rewritten in his own hand.
The Apostle Barnabas died around the age of 62, at the age of 76. Over time, the burial place of the Apostle in the cave was forgotten. But numerous signs were revealed at this place. In 448, under Emperor Zeno, the Apostle Barnabas appeared three times in a dream to the Archbishop of Cyprus Anthimus and showed the burial place of his relics. Having begun to dig in the indicated place, the Christians found the incorrupt body of the Apostle and the Holy Gospel lying on his chest. From then on, the Church of Cyprus began to be called apostolic and received the right to independently elect a primate. Thus, the Apostle Barnabas defended Cyprus from the claims of the enemy of the IV Ecumenical Council, the heretic Peter, nicknamed Knatheus, who seized the patriarchal throne in Antioch and sought power over the Cypriot Church.

Kontakion, tone 3:

You were the all-true servant of the Lord, / you were the first to appear to the apostles of the seventies, / you illuminated your preaching with Paul, / you proclaimed Christ the Savior to everyone, / for this sake of hymn // We celebrate your divine memory, Barnabas.

Name of St. The apostle Barnabas was Josiah, or Joseph, and Barnabas he was called St. the apostles for his ardent love for Christ and generous donations in favor of the first Christian society. St. Luke writes that there was no one in need among them (those who believed in Christ): for all who owned lands or houses sold them, brought the price of what was sold and laid them at the feet of the apostles, and it was given to everyone who needed what. So Josiah, called St. the apostles Barnabas, which means the son of consolation, a Levite, a native of Cyprus, who had his own land, sold it, brought money and laid it at the feet of the apostles (Acts IV, 34-37). St. Barnabas was a disciple of Jesus Christ during His earthly life and was counted among the 70 apostles; Perhaps, due to his early following of the Lord, he is considered the first among the seventy: “You were the all-true servant of the Lord, but the seventy-first of the apostles appeared” (Kondak, service of the 11th day) and St. Demetrius of Rostov writes: “in those 70, this Joseph was first appointed and renamed Barnabas from the Apostle of Saints” (Cheti Menaion, July 11). Barnabas, according to Clement of Alexandria, St. Epiphanius and others, his parents sent him from Cyprus in his youth to Jerusalem to study, and he, together with Saul (Apostle Paul), studied with the famous Jewish scholar Gamaliel (Acts XII, 3); in Jerusalem, Barnabas' sister Mary, the mother of John Mark (Acts XII, 12), was married, and had her own house, in which St. probably lived. Barnabas. In Acta Sanctorum 11 Iunii it is reported that St. Barnabas converted his sister Mary to Christianity (Bollandists have 26 rubles). Through Barnabas, the former persecutor of Christians, Saul, and then the chosen vessel of God's grace, Paul, entered the community of disciples of Jesus Christ. Barnabas and Saul worked for a whole year preaching about Christ in Antioch and taught the truths of St. faith of a considerable number of people who for the first time began to be called Christians (Acts XI. 2526). The Antioch Christians collected a significant allowance for the disciples of the Lord, and everything they collected was sent through Barnabas and Saul to Jerusalem (Acts XI, 30). Having fulfilled the order, they (Saul and Barnabas), taking with them John Mark (Barnabin's nephew), returned from Jerusalem to Antioch (Acts XII: 25). In Antioch, when some teachers and prophets (followers of Jesus Christ) served the Lord and fasted, St. The Spirit said, “Set apart Barnabas and Saul for me for the work for which I have required them.” Then they, having fasted and prayed and laid hands on them, sent them away to preach (Acts. XIII, 1-3). St. Barnabas and Saul (Paul) worked to spread the faith about Christ, which is described in detail in the Apostolic Acts ch. XIII-XIV. They were present in Jerusalem at the Apostolic Council (50) and the entire congregation listened with special attention to Barnabas and Paul, who told what signs and wonders God had done through them among the pagans (Acts XV: 12). The Apostolic Council decided to accept pagans turning to the church without subjecting them to circumcision and without burdening them with performing the rites of the Mosaic Law, and the apostles ordered their message to be delivered to Antioch (where the dispute about the acceptance of pagans through circumcision began), where they sent “men in authority among the brothers” together with Paul and Barnabas (Acts XV, 22). Paul and Barnabas lived in Antioch in 51:52, teaching and preaching the word of the Lord along with many others. After some time, Paul said to Barnabas: “Let us go again and visit our brothers in all the cities in which we preached the word of the Lord, how they live.” Barnabas wanted to take his nephew John with him, but Paul opposed him and this caused grief between them and they separated from each other in 52; Barnabas, taking Mark with him, sailed to Cyprus (Acts XV, 36-39). “The separation of them, according to St. John Chrysostom, served for the greater good that happened on this occasion (namely, more enlightenment of the pagans with the light of the Christian faith through such great apostles). And did they part as enemies (Chrysostom continues)? Not at all. For even after this incident. Paul in his letters spoke of Barnabas with great praise (I Cor. IX, 6).” (Interpretation of St. Chrysostom on the Apostolic Acts, St. Petersburg 1857. IV, 57, 94-97). Some suggest that St. Barnabas, after the sermon on Fr. Cyprus and other places, rejoined the ap. Paul and shared his preaching works, and that he (Barnabas) was the brother who, according to the apostle. Paul is glorified throughout all churches for his gospel (2 Cor. VIII, 18). According to the legend of Dorotheus of Tire, St. Barnabas with Fr. Cyprus in 5758 went to Ephesus, where he worked for some time with the apostle. Paul (1 Cor. IX, 6), and then returned again to his homeland (Cyprus); from here to Alexandria, where he supposedly met Clement (later Bishop of Rome) and in Clementine there is some information about St. Barnabas, but this essay is not trustworthy. From the church chants it is clear that Barnabas was in Rome (June 11): “thou hast traversed the earth.” and he came to glorious Rome” From Rome, he preached about Christ through Lombardy and Liguria and founded a Christian church in Mediolan (Milan); then returned to the island. Cyprus and in the city of Salamis in 62, he suffered a martyr's death (the pagans stoned him). Body of St. Barnabas, according to his will, was buried by the ap. Mark along with the Gospel of Matthew. Mark on the death of St. Barnabas reported. Paul, who wept a lot for him (Barnabas). The life (the tale of the periods, or travels, of St. Barnabas) is described in detail by the monk Alexander, but these tales are mostly of apocryphal value. St. Barnabas wrote an Epistle, which was especially respected in Alexandria. Eusebius (Church. Ist. book. III, 25), Jerome (Catalog of Writers, g. VI) testify to the attribution of this letter to Barnabas. Origen called this epistle “conciliar.” Some (Tertullian) St. Barnabas was credited with the Epistle to the Jews (undoubtedly belonging to the Apostle Paul). Relics of St. ap. Barnabas was found in the city of Salamis under the emperor Zeno (419). Celebration of St. Barnabas in both the Eastern and Western Churches is celebrated on June 11, the supposed day of his martyrdom, as well as on January 4 (there are 70 Apostles in the Cathedral). An order was established in Milan in honor of St. Barnabas, whose goal was the elevation of morality. (About St. Barnabas, see Orthodox Review, June 1860; Archpriest P. Preobrazhensky (he translated the message of St. Barnabas); D. Gusev, Orthodox Interlocutor 1898. Archbishop Demetrius: “Cathedral of the Holy 70 Apostles ,” 1st issue 163-258 pp., St. Demetrius of Rostov. The Menaions of June 11, as well as in the lives of the saints on June 11 D. Protopopov, S. Destunis, Apxiep. I vol.), etc.)

Orthodox interlocutor. 1906. v.1. With. 80-83.