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According to Syrian Christian tradition, Thomas was killed with a spear at St. Thomas Mount in Chennai on 3 July in AD 72, and his body was interred in Mylapore. Latin Church tradition holds 21 December as his date of death. [62] Ephrem the Syrian states that the Apostle was killed in India, and that his relics were taken then to Edessa.
Thomas is martyred (background) by order of an Indian monarch (foreground). The Acts of Thomas connects Thomas the apostle's Indian ministry with two kings. [4] According to one of the legends in the Acts, Thomas was at first reluctant to accept this mission, but the Lord appeared to him in a night vision and said, “Fear not, Thomas.
The Incredulity of Saint Thomas by Caravaggio, c. 1602. A doubting Thomas is a skeptic who refuses to believe without direct personal experience – a reference to the Gospel of John's depiction of the Apostle Thomas, who, in John's account, refused to believe the resurrected Jesus had appeared to the ten other apostles until he could see and feel Jesus's crucifixion wounds.
The Martyrdom of Saint Thomas is an oil on canvas painting, painted by Flemish painter Peter Paul Rubens in the years 1637-1638. It depicts St. Thomas the Apostle's martyrdom in Chennai, India on 3 July in 72 CE and was painted for the altar of the Barefoot Augustinian church in Prague, St. Thomas's Church. [1]
The Gospel of John is the only canonical one that gives Thomas the Apostle a dramatic role and spoken part, and Thomas is the only character therein described as being apistos (' unbelieving '), despite the failings of virtually all the Johannine characters to live up to the author's standards of belief.
The Apocalypse of Thomas (Latin: Revelatio Thomae) is a work from the New Testament apocrypha, apparently composed originally in Greek. It concerns the end of the world, and appears to be influenced by the Apocalypse of John (better known later as the Book of Revelation), although it is written in a less mystical and cosmic manner.
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[6] [7] Therefore, an argument could be made on syntactical grounds that Thomas's expression was an exclamation of astonishment spoken to Jesus but actually directed to God, and that John would have had to use the vocative case instead if Thomas's words were directed to Jesus. [8] However there are many objections to this.