infancy narratives - Oxford Biblical Studies Online

In , Ronald Hock divides the Infancy Gospel of James into three parts. In the first eight chapters, there is the story of Mary's own unique birth and childhood, wherein it is related that Anna, Mary's mother, becomes pregnant only after supplication to God. In the second eight chapters, the story starts "with the crisis posed by Mary's becoming a woman and thus her imminent pollution of the temple. The priests resolve the crisis by turning her over to a divinely chosen widower, the carpenter Joseph, who agrees to be her guardian, but refeuses to marry her." When Mary becomes pregnant, a priest suspects Joseph and Mary of wrong-doing and put the two to a test, which they pass. In the last eight chapters, we hear of the birth of Jesus with the visit of midwifes, the hiding of Jesus from Herod in a feeding trough, and even the hiding of John from Herod in the hills with his mother Elizabeth. These legends are embellishments upon the stories given in Matthew and Luke.

The Infancy Narratives by Pope Benedict XVI – The …

02/01/2016 · The Infancy Narratives by Pope Benedict XVI

Infancy Narratives - Catechesis of the Good Shepherd

Another proof of her master's kindness of heart is found in the following fact. If her master came into the house and found her infant crying, (as she could not always attend to its wants and the commands of her mistress at the same time,) he would turn to his wife with a look of reproof, and ask her why she did not see the child taken care of; saying, most earnestly, 'I will not hear this crying; I can't bear it, and I will not hear any child cry so. Here, Bell, take care of this child, if no more work is done for a week.' And he would linger to see if his orders were obeyed, and not countermanded.


And when he had thus said, the angel ordered the beast to stand, for the time when sheshould bring forth was at hand; and he commanded the blessed Mary to come down off theanimal, and go into a recess under a cavern, in which there never was light, but alwaysdarkness, because the light of day could not reach it. And when the blessed Mary had goneinto it, it began to shine with as much brightness as if it were the sixth hour of theday. The light from God so shone in the cave, that neither by day nor night was lightwanting as long as the blessed Mary was there. And there she brought forth a son, and theangels surrounded Him when He was being born. And as soon as He was born, He stood uponHis feet, and the angels adored Him, saying: Glory to God in the highest, and on earthpeace to men of good pleasure. [3] Now, when the birth of the Lord was at hand, Joseph hadgone away to seek midwives. And when he had found them, he returned to the cave, and foundwith Mary the infant which she had brought forth. And Joseph said to the blessed Mary: Ihave brought thee two midwives--Zelomi [4] and Salome; and they are standing


Information on the Infancy Gospel of James

The is set by the use of Matthew and Luke. The is set by a reference from Origen and by the Bodmer papyrus. Within this range, a dating in the middle of the second century is most likely. This dating is suggested by the prevalence of harmonies of Matthew and Luke at this time, as shown from Justin Martyr. The Infancy Gospel of James itself may have been dependent on a harmony of Matthew and Luke, but in any case it stands in the harmonizing spirit of the era before the four canonical gospels were considered to be sacred scripture.

Contradictions in the Infancy stories - Christian Thinktank

Cameron also sees another theme in this infancy gospel: "In using and expanding the infancy narratives, the has carried forward the aretalogical tradition of the gospels, including in the traditional enumeration of heroic feats the birth of the holy family. The bucolic scenes in the narrative of Jesus' birth recall other stories of the birth of 'divine men' in antiquity, and are part of that tradition of Christian propaganda which sought to demonstrate the superiority of Jesus among heroes and gods."

The Gospel of Pseudo-Matthew - Gnosis

Theissen finds another reason for the anonymity of the high priest; it was not necessarily for the reason that the writing took place before 37 CE. Rather, during the period between 30 and 70 CE, "there was no time when Caiaphas and his family were not powerful" (p. 173). For this reason, reasons Theissen, "Traditions circulating in their sphere of influence were well advised not to mention their names in a negative context" (p. 173). By contrast, as shown by Philo and Josephus, Pilate "was the subject of more negative tradition than many other prefects and procurators," and so the creators of the original passion narrative had no reason not to mention Pilate by name and to place blame upon him. This situation is changed in the period after the First Jewish Revolt in the writings of Matthew and Luke, in which Pilate is exonerated and the high priest is named without hesitation.