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A third view is based on the idea that Joseph already knew that Mary's child was divinely conceived. This is in keeping with the Gospel of Luke in which Mary is quickly told how she became pregnant. By this interpretation, Joseph's righteousness is his great piety that leads him to quickly accept Mary's story and his desire not to intrude with ...
However, in Matthew 1:21 Joseph is told that he will do the naming, and Joseph names Jesus in verse 25, in obedience to the command of the angel. [3] Robert H. Gundry believes that having Joseph name Jesus is a clear demonstration of Jesus' legal status as his son, and thus as an heir of King David, a continuation of the argument made by the ...
Why Joseph should "fear" to love Mary is an important question. Gundry asserts that if he suspected Mary of adultery he would not be in fear. Gundry thus feels that this choice of words demonstrates that Joseph knew of the Virgin Birth before the dream and his fear was in angering God by interfering in his divine plan.
Medieval interest in genealogy raised claims that Joseph was a relative of Jesus; specifically, Mary's uncle, or according to some genealogies, Joseph's uncle. A genealogy for the family of Joseph of Arimathea and the history of his further adventures in the east provide material for the Estoire del Saint Graal and the Queste del Saint Graal of ...
Raymond E. Brown suggested in 1973 that Joseph was the source of Matthew's account and Mary of Luke's, but modern scholars consider this "highly unlikely" given that the stories emerged so late. [46] It follows that the two narratives were created by the two writers, drawing on ideas in circulation at least a decade before the gospels were ...
The History of Joseph the Carpenter (Historia Josephi Fabri Lignari) is a compilation of traditions concerning Mary (mother of Jesus), Joseph, and the Holy Family, probably composed in Byzantine Egypt in Greek in the late sixth or early seventh centuries, but surviving only in Coptic and Arabic language translation [1] (apart from several Greek papyrus fragments [2]).
The New Testament tells little of Mary's early history. The Gospel of Matthew gives a genealogy for Jesus by his father's paternal line, only identifying Mary as the wife of Joseph. John 19:25 [61] states that Mary had a sister; semantically it is unclear if this sister is the same as Mary of Clopas, or if she is left unnamed.
Calvin argues that in Matthew 1:25 ("[Joseph] knew her [Mary] not till she had brought forth her firstborn son") the term "firstborn" and the conjunction "till" do not contradict the doctrine of perpetual virginity, but Matthew does not tell us what happened to Mary afterwards; he wrote: "no just and well-grounded inference can be drawn from these words of the Evangelist (Matthew), as to what ...