Christianity
131 findings, grouped by tradition.
Christianity78
- The CrossIn De Corona (211) Tertullian says Christians traced 'the sign' on their foreheads when dressing and eating. He concedes it rests on tradition, not Scripture.
- God's Love For The WorldThe 'in this way, not so much' reading of houtōs became common only recently. Chrysostom, preaching in Greek around 389, took 'so loved' to show 'the great strength of His love'. Aaron Michael Jensen's 2019 study of parallel Greek constructions upheld that traditional reading.
- Strength Through Christ'Christ' is not in the Greek of the critical editions: Westcott and Hort (1881) and Nestle–Aland 28 read 'him who strengthens me'. It is the Byzantine reading the King James Version followed in 1611; the NLT footnote says 'Greek through the one'.
- The Light of the WorldGrenfell and Hunt published an Oxyrhynchus papyrus leaf in 1897, dating it to not much after AD 200. It has a longer form: 'A city built upon the top of a high hill, and stablished, can neither fall nor be hid.'
- Ask, Seek, KnockPersistence is explicit in a related saying, published from an Oxyrhynchus papyrus by Grenfell and Hunt in 1904. Clement of Alexandria had quoted it in his Stromateis (5.14.96): 'He who seeks shall not cease until he finds.'
- Rest for the WearyThe invitation has a Jewish wisdom precedent. Ben Sira's book, put into Greek by his grandson in Egypt under Euergetes, ends by bidding the unlearned 'Put your neck under the yoke'. It adds: 'I have but little labour, and have gotten unto me much rest'.
- All Things are PossibleRich young ruler combines Gospels: the KJV, completed in 1611, calls him young in Matthew 19:20 and a ruler in Luke 18:18; Mark uses neither label.
- The Golden RuleThe Christian Didache, rediscovered in 1873, states the rule negatively: do not do to another what you would reject for yourself.
- Take Up Your CrossPeabody’s 1885 Plutarch translation describes condemned criminals carrying their own crosses.
- Where Your Treasure IsLuke's your addresses a group; Matthew 6:21 uses the singular. The 2010 SBL Greek New Testament preserves this distinction.
- The Truth Will Set You FreeAugustine's Tractate 41, in the 1888 English edition, assigns the slavery objection to unbelievers; John 8:31 had just named believers.
- The BeatitudesAugustine, who died in 430, allowed either two sermons or one address on a level mountainside to reconcile Matthew and Luke.
- The Lord's PrayerThe 2010 SBL Greek text uses epiousios in both Gospels; the Clementine Vulgate renders it supersubstantialem in Matthew and quotidianum in Luke.
- The Golden RuleAugustine, who died in 430, noted that Latin copies added good to Matthew’s rule, although his Greek copies lacked it.
- The Great CommissionIn 2014, Daniel Wallace argued that going, though a participle in Matthew 28:19, carries command force; it is not merely incidental travel.
- The Kingdom of GodDodd's 1935 Parables of the Kingdom argued for the kingdom's arrival in Jesus's ministry; Ian Paul's 2015 discussion records the disputed verb argument.
- The Greatest CommandmentThe pairing was not unique to Jesus: Luke 10:27 gives it to the lawyer. The Testament of Issachar 5:2 says 'love the Lord and your neighbour', in a work dated anywhere from the second century BC to AD 200.
- The NativityJosephus dates Quirinius's census of Judaea to the thirty-seventh year after Actium, about AD 6, after Archelaus was deposed in his tenth year. Luke 1:5 sets the story in Herod's reign, a decade earlier.
- The Good SamaritanJosephus records that under Coponius, Judaea's governor from AD 6, Samaritans threw dead men's bodies into the Temple cloisters at Passover, and the Jews afterwards excluded them from the Temple.
- The Prodigal SonAugustine, who died in 430, identified the fatted calf with Christ and its feast with his body and blood.
- Father, Forgive ThemWestcott and Hort's 1881 text double-bracketed the prayer, absent from Vaticanus and Bezae's first hand, as a second-century insertion. Yet Hort called it among the most precious remains of early Gospel tradition.
- The Word Became FleshRecited privately after Mass through the Middle Ages, John 1:1-14 became the 'Last Gospel' read at the end of every Roman Rite Mass once Pius V's Missal of 1570 made the practice universal.
- Living WaterThe Mishnah, compiled about 200, ranks 'living waters' highest of six grades of purifying water: only they could cleanse a man with a discharge or serve for sprinkling a leper.
- Light of the WorldIn the oldest copies of John, the papyri P66 and P75 of about 200, 8:12 follows straight on from 7:52: the story of the woman taken in adultery is absent, and the saying continues the Tabernacles debate.
- The Good ShepherdAbout 232, a painter at Dura-Europos in Syria set the Good Shepherd, a ram across his shoulders, directly above the font of the Christian house-church baptistery; the painting is now at Yale.
- The Resurrection and the Life'And the life' is missing from one of the oldest copies of John, the early third-century Chester Beatty papyrus P45, and from the Sinaitic Syriac; most manuscripts have it, and the NLT footnotes the omission.
- A New Commandment'Maundy' Thursday is named from this verse. The foot-washing was called the maundy from Mandatum novum do vobis, its antiphon's first words (Herbert Thurston, Catholic Encyclopedia, 1912).
- The Way, the Truth, the LifeVatican II quoted this verse in Nostra Aetate (28 October 1965). The same paragraph says the Church 'rejects nothing that is true and holy' in other religions.
- The Vine and the BranchesJosephus, writing in the 70s, describes golden vines over the gate of Herod's Temple, with clusters of grapes as tall as a man.
- It Is FinishedThe receipt reading rests on the papyri. Moulton and Milligan's Vocabulary (1914-1929) noted that receipts are 'often introduced' by tetelestai, mostly in the second century AD.
- A Ransom for ManyIn Light from the Ancient East (English 1910), Adolf Deissmann found lytron in Oxyrhynchus deeds freeing slaves, AD 86 to 107. A first-century hearer, he argued, would think of the price of manumission.
- The Word Will Never FailThe King James 'with God nothing shall be impossible' follows the Textus Receptus, παρὰ τῷ θεῷ. The Revised Version of 1881 followed παρὰ τοῦ θεοῦ, 'from God': 'no word from God shall be void of power'.
- Seek First the KingdomWestcott and Hort (1881) and the SBL Greek (2010) read 'the kingdom and his righteousness', without 'of God', which Stephanus's 1550 text has. The NLT notes the omission.
- Life in AbundanceOral Roberts made it a healing text: his If You Need Healing, revised 1950, calls it 'this abundant life'; in July 1956 his magazine became Abundant Life.
- To Seek and Save the LostMatthew 18:11 in the King James Version is, for Bruce Metzger in 1971, 'manifestly borrowed by copyists' from this verse. Modern versions omit it.
- Take Up Your Cross Daily'Daily' is missing from the first hand of Codex Sinaiticus and from Origen. In 1971 Bruce Metzger kept it, doubting that a scribe took it from 1 Corinthians 15:31.
- Love Your NeighbourIt quotes Leviticus 19:18, which Rabbi Akiva, martyred about 132, called 'a great principle in the Torah'. Ben Azzai named Genesis 5:1 a greater one.
- Chi-RhoThe monogram predates Christianity: bronze coins of Ptolemy III (246–222 BCE), struck at Alexandria, show a chi-rho between an eagle's legs.
- The Knights TemplarRamsay's Paris oration of 1737 gave masonry crusader ancestors but tied them to the Hospitallers; German lodges added the Templar link in the 1760s.
- The Holy GrailChrétien's Perceval (about 1181) introduces 'un graal', a serving dish holding one mass wafer; Robert de Boron first made it the Last Supper vessel around 1200.
- Mary MagdaleneNo gospel calls her a prostitute: Gregory I's homily of 591 merged her with Luke 7's sinner and Mary of Bethany. The East never did; Rome undid it in 1969.
- The SacramentsSeven was not first fixed at Trent in 1547. Peter Lombard (died 1164) listed seven; Lyons in 1274 and Florence in 1439 repeated it. Trent anathematised any other count.
- BaptismImmersion was never the only form. The Didache, a church manual usually dated to around 100 CE, prefers running water but allows pouring water three times on the head when none is to hand.
- Holy CommunionAt Marburg in 1529 Luther and Zwingli signed 15 articles; the last records they could not agree whether Christ's body is corporally present in the bread.
- The Holy TrinityNot Nicaea in 325 but the council of Constantinople in 381 formally ratified the formula of one God in three co-equal Persons.
- Original SinIn 412 Augustine read Romans 5:12 in Latin, 'in quo omnes peccaverunt': in whom, or in which sin, all sinned. The King James renders Paul's Greek 'for that all have sinned'.
- The Fall of ManGenesis 3 never uses the word sin. Augustine, in 411–12, built inherited sin on Romans 5:12 as “in which all have sinned”; the 1611 King James Bible has “for that all have sinned”.
- PurgatoryThe noun purgatorium is no older than about 1170 to 1180, Jacques Le Goff argued in 1981; earlier writers spoke only of purgatorial fire or purgatorial places.
- The Last SupperOnly Matthew, Mark and Luke make it a Passover meal. John sets it 'before the feast of the passover' (John 13:1, 18:28).
- The EucharistThe name is early: the Didache, about 100, heads its prayers “concerning the Thanksgiving (Eucharist)”, and Justin Martyr, about 155, says the food is so “called among us”.
- Jesus Walking on the WaterOnly Matthew has Peter walk. Around 400 Augustine's Harmony of the Gospels noted Mark's silence and explained Mark's line that Jesus would have passed them by.
- The TransfigurationNo Gospel names the mountain. Origen (231–54) named Tabor, yet in 333 the Bordeaux Pilgrim was shown it on a little hill near the Mount of Olives.
- The Raising of LazarusBy 333 the tomb was shown to pilgrims: at Bethany the Bordeaux Pilgrim saw 'a vault (crypta) in which Lazarus, whom the Lord raised, was laid'.
- The Hymn to LoveVerse 3 turns on one Greek letter. Papyrus 46, Sinaiticus and Vaticanus read 'that I may boast'; the Vulgate and the King James read 'to be burned'. Metzger (1971) judged the evidence 'very evenly balanced'.
- The Armor of GodT. Nicol noted in 1915 that Paul's list is a Roman soldier's kit minus the spear, its breastplate taken from Isaiah 59:17, where God wears righteousness.
- More Than Conquerors'More than conquerors' renders one Greek verb, hypernikao, used in the New Testament only at Romans 8:37 (Thayer's lexicon, 1889).
- The Fruit of the SpiritAquinas, about 1271, defended 'the twelve fruits enumerated by the Apostle': his Latin Vulgate lists twelve, Paul's Greek nine.
- More Than ConquerorsThe persecution and sword of Romans 8 cannot be Nero's. August Merk in 1912 dated the letter, written at Corinth, to 57–58. Tacitus, Annals 15.44, places Nero's torture of the Christians of Rome after the great fire of 64, some six years later.
- The Armour of GodThe armour is God's before it is a legionary's. Isaiah 59:17 has God put on 'righteousness as a breastplate, and an helmet of salvation'. The Wisdom of Solomon, dated by Kaufmann Kohler in 1906 to about the mid-first century BCE, arms God with breastplate, helmet, shield and sword.
- Peter the ApostleJohn presents Cephas as a new name given to Simon. It is translated as Peter, rather than identifying a second disciple.
- Andrew the ApostleJohn first presents Andrew as a follower of John the Baptist. He then follows Jesus and brings his brother Simon to him.
- James son of ZebedeeActs reports his execution by the sword. Benedict XVI distinguishes that biblical account from the later traditions linking James to Spain and Compostela.
- John son of ZebedeeThe beloved disciple is not named in the Fourth Gospel. Benedict XVI calls his identification with John a tradition disputed by scholars.
- Philip the ApostleActs also names Philip the evangelist, one of the Seven. That role must be distinguished from Philip's place among the Twelve.
- Bartholomew the ApostleThe apostolic lists name Bartholomew; John tells Nathanael's story. Identifying the two is a tradition, rather than an explicit statement in the Gospels.
- Thomas the ApostleDidymus means twin. Benedict XVI notes that the reason for this nickname is unclear; it does not establish the identity of a twin.
- Matthew the ApostleThe parallel calling stories use different names: Matthew in Matthew, Levi in Mark and Luke. Their identification belongs to Christian interpretation of those accounts.
- James son of AlphaeusHis identification with James the brother of Jesus is disputed. Benedict XVI acknowledges that uncertainty; this entry keeps the identities separate.
- Jude (Thaddeus)Matthew and Mark list Thaddeus; Luke lists Judas son of James. Jude Thaddeus combines these names traditionally, rather than reproducing a single biblical name.
- Simon the ZealotThe title Zealot does not settle his political affiliation. The USCCB notes explain that the existence of a distinct Zealot group during Jesus's lifetime is debated.
- Judas IscariotJudas belongs to the original Twelve. Matthias is chosen afterwards to replace him; the replacement should not be counted as a thirteenth original disciple.
- Jesus of NazarethJohn translates Messiah as Anointed. Christ is a title, rather than a family surname.
- Mary, Mother of JesusMary’s song concerns wealth and power: hungry people receive good things while the rich leave empty.
- Joseph, Spouse of MaryMatthew gives Joseph an active role in the escape to Egypt: he takes Mary and the child away after a warning dream.
- John the BaptistJohn’s Gospel gives the Baptist followers of his own. Andrew leaves that group to follow Jesus.
- Paul the ApostlePaul distinguishes his encounter with the risen Jesus from the appearance to the Twelve. Apostle does not mean membership of that original group.
- Matthias the ApostleActs selects Matthias by casting lots between two named candidates, rather than by a recorded majority vote.
- RaphaelTobit is scripture in Catholic and Orthodox traditions. Anglican Article VI instead places Tobias among books read for instruction, rather than establishing doctrine.
Judeo-Christianity25
- Divine Comfort and Protection'The shadow of death' follows the Greek Septuagint's skias thanatou. Rashi, around 1100, citing the tenth-century grammarian Dunash ben Labrat, read the Hebrew ṣalmāwet as plain 'darkness', the sense the NLT's 'darkest valley' gives.
- Hope and FutureIn the Greek Septuagint, where the letter is chapter 36, the verse has no 'future and a hope'. Brenton's 1844 translation of the Greek reads 'to bestow upon you these good things'.
- Creation of the WorldThe Jewish Publication Society's 1917 translation opened 'In the beginning God created the heaven and the earth'. Its later Tanakh follows Rashi's grammar: 'When God began to create heaven and earth', with the older wording in a footnote.
- The Lord is my shepherdKings held the shepherd's title long before the psalm. Hammurabi's law stele, about 1750 BC, has the king call himself 'the salvation-bearing shepherd, whose staff is straight'.
- Be still, and know that I am GodReading 'be still' as 'stop fighting' is no modern correction. Augustine (died 430), expounding this psalm, glossed it: 'restrain your souls from contradiction. Do not argue, and, as it were, arm against God.'
- Create in me a clean heart, O GodThe first Book of Common Prayer, 1549, made the verse the last suffrage of daily Mattins. The priest says 'O God, make cleane our hartes within us'; the people answer with verse 11.
- A Lamp to Guide My FeetThe verse opens the nun stanza of an acrostic. Psalm 119 gives each of the 22 Hebrew letters eight verses, every one beginning with that letter, and ner, 'lamp', is the first nun.
- I am fearfully and wonderfully madeThe Greek Septuagint and the Latin Vulgate praise God, not the self: 'thou art fearfully wondrous', terribiliter magnificatus es. 'I am fearfully and wonderfully made' follows the Hebrew, as in the King James Bible of 1611.
- The Lord is my light and my salvationReciting Psalm 27 daily from the start of Elul into the autumn festivals is in neither the Talmud nor the Shulchan Aruch. Its earliest known source is Shem Tov Katan of 1706.
- The Two PathsThe Babylonian Talmud (Berakhot 9b-10a) counts Psalms 1 and 2 as one psalm, opening and closing with 'happy'. Psalm 19, whose last verse closes the Amida, thus becomes the eighteenth.
- The Shelter of the Most HighAt Qumran, Psalm 91 closes the scroll 11Q11, copied around 50-70 CE. Most scholars, following Émile Puech, read its psalms as exorcistic, centuries before the Talmud's 'song of evil spirits'.
- Where My Help Comes FromThe King James Bible makes the verse a statement: 'unto the hills, from whence cometh my help.' The Revised Version of 1885 made it the question the Hebrew asks: 'From whence shall my help come?'
- The heavens declare the glory of GodPaul's Romans 10:18 quotes verse 4 from the Greek, 'their sound went into all the earth'. The Hebrew qawwam reads 'their line', as the King James Bible (1611) and the JPS (1917) keep it.
- For unto us a child is bornThe Septuagint lacks the four titles: Brenton's translation (1851) reads 'the Messenger of great counsel'. Only Codex Alexandrinus adds 'Wonderful, Counsellor, Mighty One'.
- Wings Like Eagles'Mount up with wings as eagles' is the King James wording (1611). The Septuagint has 'put forth new feathers like eagles'; the JPS Tanakh's 'As eagles grow new plumes' alludes to moulting eagles regaining youth.
- Fear thou not; for I am with thee'Fear not' was also a royal oracle formula in Assyria: a Nineveh tablet records Ištar of Arbela telling Esarhaddon (681 to 669 BCE), through the prophet Issar-la-tašiyaṭ, 'Fear not!'
- Pierced for Our RebellionThe corporate reading is older than Rashi. Before 250 Origen (Against Celsus 1.55) reported a Jewish disputant who said these prophecies 'bore reference to the whole people, regarded as one individual'.
- Higher Than Our WaysCalvin, in his Isaiah commentary of the 1550s, noted the verse 'is expounded in various ways'. He rejected the reading that it condemns all human life, and tied it to God's readiness to pardon.
- Remarkable SecretsThe Hebrew reads 'great and fortified things' (betsurot). David Kimhi, in Provence around 1200, noted that Targum Jonathan rendered 'hidden things', reading netsurot with a nun. The NLT's 'secrets' follows that sense.
- A New HeartPapyrus 967, a Greek Ezekiel of about the third century CE, lacks 36:23c to 38, this verse included. Ashley Crane (2008) argued it witnesses a pre-Masoretic Hebrew text.
- The Wise Shall ShineThe third-century philosopher Porphyry read Daniel 12:1 to 3 as metaphor: Maccabean loyalists coming out of hiding after victory over Antiochus. Jerome's Commentary on Daniel preserves the reading only to reject it.
- Here am I; send me.Calvin, in his Isaiah commentary of the 1550s, reported readers who took chapter 6 for the book's misplaced opening. He held it a renewed commission of a prophet already long at work.
- AtonementThe familiar three-way scheme of patristic 'classic' victory, Anselm's 'Latin' satisfaction and Abelard's 'subjective' type is Gustaf Aulén's. He set it out in Uppsala lectures in 1930, published in English as Christus Victor in 1931.
- David and GoliathGoliath's 'six cubits and a span', nearly three metres, is the Masoretic figure. The oldest Hebrew copy of the verse, the Qumran scroll 4QSam-a of 50–25 BCE, and the major early Septuagint manuscripts read four cubits and a span, about two metres; J. Daniel Hays has argued that this was the original.
- The NephilimJustin Martyr, around 150, still told the story as Enoch did: angels 'captivated by love of women' fathered the demons. Julius Africanus, in the 220s, made the 'sons of God' Seth's descendants. Augustine, in City of God XV.23 around 420, adopted that reading and judged the Enoch writings on the giants 'not genuine'.
Christian Mysticism15
- Pseudo-Dionysius the AreopagiteHe coined the word 'hierarchy'. Valla doubted his apostolic name in 1457; it fell in 1895, when Koch and Stiglmayr traced his doctrine of evil to Proclus, who died in 485.
- Hildegard of BingenVenerated as a saint for centuries, Hildegard was officially canonised only in 2012, after a German bishops' petition of 1979. On 7 October 2012 Benedict XVI named her a Doctor of the Church.
- Meister EckhartThe 1329 bull In agro dominico condemned 28 articles from Eckhart's works but never declared Eckhart himself a heretic.
- Teresa of ÁvilaShe wrote The Interior Castle in 1577, in about four weeks of writing spread over six months. It was first printed at Salamanca in 1588, six years after her death.
- John of the CrossNo autograph of the Dark Night survives. Its book and chapter divisions come from Salablanca's first edition of 1618, which also cut about 120 lines.
- Jacob BoehmeBoehme never published Aurora. Written in 1612 for his own use and left unfinished, it was copied without his leave, condemned by the Görlitz pastor Gregor Richter and impounded by the council. The one book printed in his lifetime was The Way to Christ.
- The Cloud of UnknowingHenry Pepwell printed the shorter tracts in 1521, but the Cloud itself stayed in manuscript until 1871. Henry Collins then printed it from a late, inferior recension. Evelyn Underhill's edition of 1912 was the first from a fifteenth-century manuscript.
- Albertus MagnusDorothy Wyckoff judged in 1967 that the alchemical treatises attributed to Albert are spurious, save perhaps the Libellus de alchimia, whose anachronistic references to Geber may be interpolations. His own Book of Minerals reports alchemical gold he had tested: it survived six or seven firings, then turned to dross.
- Emanuel SwedenborgSwedenborg founded no church. The first worship 'according to the Doctrines of the New Church' was held in London on 31 July 1787, fifteen years after his death. Its members had separated despite the Revd John Clowes's efforts to dissuade them.
- Francis of AssisiFrancis’s movement was not simply a rejection of institutions. He sought papal approval for its life, and the friars developed an organised religious order.
- Clare of AssisiClare was not only Francis’s follower. She defended her community’s poverty and composed its written rule for papal approval.
- Augustine of HippoAugustine was a bishop in Roman North Africa, at Hippo in what is now Algeria. His setting was not medieval Europe.
- Benedict of NursiaGregory’s account of Benedict is not a modern biography. It uses his life and miracle stories to teach a path towards contemplation.
- Catherine of SienaCatherine combined contemplation with public action. She urged Gregory XI to return from Avignon and worked for church reform and peace.
- Julian of NorwichJulian’s name may come from the Norwich church beside her cell. Even her original name remains uncertain; surviving accounts give only fragments of her life.
Catholic Christianity5
- The RosaryNone of the eight or nine early Lives of St Dominic mentions the Rosary. In 1912 the Catholic Encyclopedia reported the Bollandists' finding: the story of Dominic's Rosary goes back to Alan de Rupe's preaching about 1470–75. That is some 250 years after the saint's death.
- The Rite of ExorcismThe 1999 revision, the first since 1614, kept the prayers largely unchanged; it added a warning against treating psychic illness as possession.
- The Holy SpiritLeo III accepted the filioque doctrine yet advised leaving it out of the creed; most scholars date its use in Rome to Benedict VIII, in 1014–15.
- The IncarnationChalcedon did not settle the question for all: only in 1973 did Paul VI and the Coptic Pope Shenouda III sign a shared Christology, dating their division to 451.
- The Stations of the CrossThe name 'stations' for Jerusalem's halts first appears in William Wey, a pilgrim of 1458. Only five of his fourteen match those Clement XII fixed in 1731.
Christian Cabala2
- Levi's Hebrew Letters and the TarotLévi was not first: in 1781 the Comte de Mellet, in Court de Gébelin's Monde primitif, called the twenty-two trumps letters, noting the Hebrew alphabet has twenty-two.
- Mathers's The Kabbalah UnveiledHis 1887 preface says he translated principally from Knorr von Rosenroth's Latin, collated with the Aramaic; he dedicated it to Anna Kingsford and Edward Maitland.
Eastern Christianity2
- Orthodox CrossThe Lenten Ninth Hour hymn, in Shann's English of 1891, calls the whole cross that balance and names no footrest; Archbishop Anthony Medvedev reads the tilted bar as its beam.
- UrielAngel lists differ by tradition. Orthodox devotion names Uriel, while Catholic guidance permits naming Michael, Gabriel and Raphael and discourages other assigned names.
Christian Monasticism1
Eastern Orthodoxy1
Ethiopian Orthodox1
Judeo-Christian Magic1