Another fair was granted to John de Molyns in1347-1348on the eve, feast and morrow of St Barnabas, but in 1464 Edward IV.
15 The action of Paul and Barnabas at Antioch 16 seems to accord with Presbyterian rather than Congregational polity.
It was provided that the hundred court of Powdershire should always be held there and two fairs at the feasts of St Peter in Cathedra and St Barnabas, both of which are still held, and a Tuesday market (now held on Friday) and that it should be a free borough rendering a yearly rent to the earl of Cornwall.
Toy compares Barnebo, "son of Nebo," of which he regards Barnabas as a slightly disguised form (Jewish Encyclopaedia).
The Jewish expectations are adopted for example, by Papias, by the writer of the epistle of Barnabas, and by Justin.
Barnabas 15) gives us the Jewish theory (from Gen.
But he does not indulge, like Papias, in sensuous descriptions of this seventh millennium; to Barnabas it is a time of rest, of sinlessness, and of a holy peace.
So that in the view of Barnabas the Messianic reign still belongs to ounros o auov.
28, 29) has the same conception of the millennial kingdom as Barnabas and Papias, and appeals in support of it to the testimony of disciples of the apostles.
It was a short commentary on all the books of Scripture, including some of the apocryphal works, such as the Epistle of Barnabas and the Revelation of Peter.
He is equally full in his quotations from the New Testament, for he quotes from all the books except the epistle to Philemon, the second epistle of St Peter, and the epistle of St James, and he quotes from The Shepherd of Hermas, and the epistles of Clemens Romanus and of Barnabas, as inspired.
The genuineness and inspiration of Enoch were believed in by the writer of the Ep. of Barnabas, Irenaeus, Tertullian and Clement of Alexandria.
Afterwards St Paul and St Barnabas in their first missionary journey " appointed (Acts xiv.
BARNABAS, in the New Testament, the surname, according to Acts iv.
Yet we must beware of regarding Barnabas as merely a fine character; he plays too prominent a part in the New Testament for any such limitation.
The fact that at Lystra the natives styled Barnabas, Zeus, and Paul, Hermes, while suggesting that Barnabas was the man of nobler mien, proves that Paul was the chief speaker (xiv.
When Barnabas sails away with Mark to resume work in Cyprus, the mists of history hide him from our sight.
But, in any case, the Barnabas of history was a greater man than the Barnabas of modern tradition.
Cunningham, Epistle of Barnabas, pp. xlvii.-lxii.; O.
Braunsberger, Der Apostel Barnabas, sein Leben..
THE Epistle Of Barnabas is one of the apocryphal books of the New Testament.
Clement, too, ascribes it to "the apostle" or "the prophet" Barnabas (Strom.
Cunningham, Epistle of Barnabas (1877); sections in J.
Some have thought also that Barnabas (vi.
A contemporary account of Herbert's life by Barnabas Oley was prefixed to the Remains of 1652, but the classic authority is Izaak Walton's Life of Mr George Herbert, published in 1670, with some letters from Herbert to his mother.
No part of this matter is to be found in the following documents, which present us in varying degrees of accuracy with The Two Ways: (i.) the Epistle of Barnabas, chaps.
While the first part must be dated before the Epistle of Barnabas, i.e.
With few and early exceptions, such as we may note in the Epistle of Barnabas, chap. i., they confine the word to doctrine.
In 1867 a Melanesian mission station was established at St Barnabas, and in 1882 a church was erected to the memory of Bishop Patteson, with windows designed by Burne-Jones and executed by William Morris.
Cotelier published at Paris the writings current under the names of Barnabas, Clement of Rome, Hermas, Ignatius and Polycarp. But the name itself is due to their next editor, Thomas Ittig (1643-1710), in his Bibliotheca Patrum Apostolicorum (1699), who, however, included under this title only Clement, Ignatius and Polycarp. Here already appears the doubt as to how many writers can claim the title, a doubt which has continued ever since, and makes the contents of the "Apostolic Fathers" differ so much from editor to editor.
But the convenience of the category "Apostolic Fathers" to express not only those who might possibly have had some sort of direct contact with apostles - such as "Barnabas," Clement, Ignatius, Papias, Polycarp - but also those who seemed specially to preserve the pure tradition of apostolic doctrine during the sub-apostolic age, has led to its general use in a wide and vague sense.
The former, besides embodying catechetical instruction in Christian conduct (the "Two Ways"), which goes back in substance to the early apostolic age and is embodied also in "Barnabas," depicts in outline the fundamental usages of church life as practised in some conservative region (probably within Syria) about the last quarter of the 1st century and perhaps even later.
Hence a new sort of legalism, known to recent writers as Moralism, underlies much of the piety of the Apostolic Fathers, though Ignatius is quite free from it, while Polycarp and "Barnabas" are less under its influence than are the Didache, Clement, the Homilist and Hermas.
The fullest discussion in English of the teaching of Barnabas, Clement, Ignatius and Polycarp is by J.
Among the charitable institutions are the City Hospital, Saint Michael's Hospital, Saint Barnabas Hospital, Saint James Hospital, the German Hospital, a Babies' Hospital, an Eye and Ear Infirmary, a City Dispensary, the Newark Orphan Asylum, a Home for Crippled Children, a Home for Aged Women and three day nurseries.
Most nearly on the lines of the New Testament are the so-called Apostolic (really Sub-Apostolic) Fathers (Clement of Rome to the Corinthians, Didache, Barnabas, the letters of Ignatius and the single letter of Polycarp, the Shepherd of Hermas, the homily commonly known as the Second Epistle of Clement).
Barnabas and 2 Clement are more eccentric, but the writers must have been persons of some note.
The third class, of works to be decidedly rejected, contains the Acts of Paul, Hermas, Apocalypse of Peter, Barnabas, Didache; to these some would add Apoc. of John, and others Ev.
At the end it also contains the Ep. of Barnabas and the Shepherd of Hermas, unfortunately incomplete, and there was probably originally some other document between these two.
Not a few Christian prophets a y e known to us by name: as Agabus, Judas, and Silas in Jerusalem; Barnabas, Simon Niger, &c., in Antioch; in Asia Minor, the daughters of Philip, Quadratus, Ammia, Polycarp, Melito, Montanus, Maximilla and Priscilla; in Rome, Hermas; among the followers of Basilides, Barkabbas and Barkoph; in the community of Apelles, Philumene, &c. Lucian tells us that the impostor Peregrinus Proteus, in the time of Antoninus Pius, figured as a prophet in the Christian churches of Syria.
The occasional coincidences between the pastorals and Barnabas or Clemens Romanus do not prove anything more than a common milieu of thought, but the epistles were plainly familiar to Polycarp, who alludes to i Tim.
The exception is in the little treatise commonly called the Epistle of Barnabas, probably composed about A.D.
A new epoch began from the return of St Paul and St Barnabas to Antioch after their first missionary journey, when they called together the church and narrated their experiences, and told how " God had opened to the Gentiles the door of faith " (Acts xiv.
The order was amalgamated with the congregation of St Barnabas, but Innocent X.
The transformation was due in its initial stages to broad-minded men like Stephen, Philip and Barnabas who were the first pioneers of missionary work.
So) of Barnabas, who belonged to Cyprus.
When Barnabas and Paul returned from their relief visit to Judaea (c. A.D.
When, then, Paul proposed, after the Jerusalem council of Acts xv., to revisit with Barnabas the scenes of their joint labours, he naturally demurred to taking Mark with them again, feeling that he could not be relied on should fresh openings demand a new policy.
But Barnabas stood by his younger kinsman and "took Mark and sailed away to Cyprus" (xv.
Barnabas does not reappear, unless we trust the tradition which makes him an evangelist in Alexandria (Clem.
Once more Mark's name occurs in the New Testament, this time with yet another leader, Peter, the friend of his earliest Christian years in Jerusalem, to whom he attached himself after the deaths of Barnabas and Paul.
His role throughout his career was servus servorum dei; and the fact that he was this successively to Barnabas, Paul and Peter, helps to show the essential harmony of their message.
It is possible - even probable, if we accept the theory that he had already 2 been there with Barnabas - that Alexandria was his final sphere of work, as the earliest tradition on the point implies (the Latin Prologue, and Eusebius as above, probably after Julius Africanus in the early 3rd century), and as was widely assumed in the 4th century.
In the apocryphal Acts of Barnabas, which profess to be written by him, he speaks of himself as having been formerly a servant of Cyrillus, the high priest of Zeus, and as having been baptized at Iconium.