Massacre of the Innocents

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In the New Testament, the Massacre of the Innocents is the incident in the nativity narrative of the Gospel of Matthew in which Herod the Great, king of Judea, orders the execution of all male children two years old and under in the vicinity of Bethlehem. A majority of Herod biographers, and "[p]robably a majority of biblical scholars", hold the event to be fictional. [1] The Catholic Church has claimed the children murdered in Jesus's stead as the first Christian martyrs, and their feast Holy Innocents Day (or the Feast of the Holy Innocents)  is celebrated on 28 December. [2]

New Testament Second division of the Christian biblical canon

The New Testament is the second part of the Christian biblical canon, the first being the Old Testament. The New Testament discusses the teachings and person of Jesus, as well as events in first-century Christianity. Christians regard both the Old and New Testaments together as sacred scripture.

Nativity of Jesus Birth of Jesus

The nativity of Jesus or birth of Jesus is described in the gospels of Luke and Matthew. The two accounts differ, but agree that Jesus was born in Bethlehem in Judea during the reign of King Herod the Great, his mother Mary was married to a man named Joseph, who was descended from King David and was not his biological father, and that his birth was caused by divine intervention.

Gospel of Matthew Book of the New Testament

The Gospel According to Matthew is the first book of the New Testament and one of the three synoptic gospels. It tells how the promised Messiah, Jesus, rejected by Israel, is killed, is raised from the dead, and finally sends the disciples to preach the gospel to the whole world. Most scholars believe it was composed between AD 80 and 90, with a range of possibility between AD 70 to 110. The anonymous author was probably a male Jew, standing on the margin between traditional and non-traditional Jewish values, and familiar with technical legal aspects of scripture being debated in his time. Writing in a polished Semitic "synagogue Greek", he drew on the Gospel of Mark as a source, and likely used a hypothetical collection of sayings known as the Q source, although the existence of Q has been questioned by some scholars. He also used material unique to his own community, called the M source or "Special Matthew".

Contents

History and theology

10th-century illuminated manuscript Kerald (Meister des Codex Egberti) 001.jpg
10th-century illuminated manuscript

Matthew's story is found in no other gospel, and the Jewish historian Josephus does not mention it in his Antiquities of the Jews (c. AD 94), which records many of Herod's misdeeds including the murder of three of his own sons. [2] [3] Most modern biographers of Herod dismiss the story as an invention. [1] Classical historian Michael Grant, for instance, stated "The tale is not history but myth or folk-lore". [4] It appears to be modeled on Pharaoh's attempt to kill the Israelite children (Exodus 1:22), and more specifically on various elaborations of the original story that had become current in the 1st century. [5] In that expanded story, Pharaoh kills the Hebrew children after his scribes warn him of the impending birth of the threat to his crown (i.e., Moses), but Moses's father and mother are warned in a dream that the child's life is in danger and act to save him. Later in life, after Moses has to flee, like Jesus, he returns only when those who sought his death are themselves dead. [6] The story of the massacre of the innocents thus plays a part in Matthew's wider nativity story, in which the proclamation of the coming of the Messiah (the birth) is followed by his rejection by the Jews (Herod and his scribes and the people of Jerusalem) and acceptance by the gentiles (the Magi). [7] The relevance of Jeremiah 31:15 to the massacre in Bethlehem is not immediately apparent, as Jeremiah's next verses go on to speak of hope and restoration. [8]

Josephus First-century Romano-Jewish scholar, historian and hagiographer

Titus Flavius Josephus, born Yosef ben Matityahu, was a first-century Romano-Jewish historian who was born in Jerusalem—then part of Roman Judea—to a father of priestly descent and a mother who claimed royal ancestry.

<i>Antiquities of the Jews</i> Book by Flavius Josephus

Antiquities of the Jews is a 20-volume historiographical work, written in Greek, by the Jewish historian Flavius Josephus in the 13th year of the reign of Roman emperor Flavius Domitian which was around AD 93 or 94. Antiquities of the Jews contains an account of history of the Jewish people for Josephus' gentile patrons. In the first ten volumes, Josephus follows the events of the historical books of the Hebrew Bible beginning with the creation of Adam and Eve.

Michael Grant CBE was an English classicist, numismatist, and author of numerous books on ancient history. His 1956 translation of Tacitus's Annals of Imperial Rome remains a standard of the work. Having studied and held a number of academic posts in the United Kingdom and the Middle East, he retired early to devote himself fully to writing. He once described himself as "one of the very few freelancers in the field of ancient history: a rare phenomenon". As a populariser, his hallmarks were his prolific output and his unwillingness to oversimplify or talk down to his readership. He published over 70 works.

Some scholars argue for the historicity of the event. R. T. France acknowledges that the story is similar to that of Moses, but argues "[i]t is clear that this scriptural model has been important in Matthew's telling of the story of Jesus, but not so clear that it would have given rise to this narrative without historical basis." [9] France nevertheless notes that the massacre is "perhaps the aspect [of his story of Jesus' infancy] most often rejected as legendary". [10] Some scholars, such as Everett Ferguson, write that the story makes sense in the context of Herod's reign of terror in the last few years of his rule, [11] and the number of infants in Bethlehem that would have been killed  no more than a dozen or so  may have been too insignificant to be recorded by Josephus, who could not be aware of every incident far in the past when he wrote it. [12]

Everett Ferguson American academic

Everett Ferguson currently serves as Distinguished Scholar in Residence at Abilene Christian University in Abilene, Texas. He is author of numerous books on early Christian studies and served as co-editor of the Journal of Early Christian Studies.

Later writings

The Massacre of the Innocents at Bethlehem, by Matteo di Giovanni Matteo di Giovanni 002.jpg
The Massacre of the Innocents at Bethlehem, by Matteo di Giovanni

The story's first appearance in any source other than the Gospel of Matthew is in the apocryphal Protoevangelium of James of c. AD 150, which excludes the Flight into Egypt and switches the attention of the story to the infant John the Baptist:

Gospel of James Apocryphal Gospel

The Gospel of James, also known as the Protoevangelium of James, and the Infancy Gospel of James, is an apocryphal gospel probably written around the year AD 145, which expands backward in time the infancy stories contained in the Gospels of Matthew and Luke, and presents a narrative concerning the birth and upbringing of Mary herself. It is the oldest source to assert the virginity of Mary not only prior to, but during the birth of Jesus. The ancient manuscripts that preserve the book have different titles, including "The Birth of Mary", "The Story of the Birth of Saint Mary, Mother of God," and "The Birth of Mary; The Revelation of James." It is also referred to as "Genesis of Mary".

Flight into Egypt New Testament event

The flight into Egypt is a story recounted in the Gospel of Matthew and in New Testament apocrypha. Soon after the visit by the Magi, an angel appeared to Joseph in a dream telling him to flee to Egypt with Mary and the infant Jesus since King Herod would seek the child to kill him. The episode is frequently shown in art, as the final episode of the Nativity of Jesus in art, and was a common component in cycles of the Life of the Virgin as well as the Life of Christ. Within the narrative tradition, iconic representation of the "Rest on the Flight into Egypt" developed after the 14th century.

John the Baptist 1st-century Jewish preacher and later Christian saint

John the Baptist was a Jewish itinerant preacher in the early first century AD. Other titles for John include John the Forerunner in Eastern Christianity, John the Immerser in some Baptist traditions and "the prophet John (Yaḥyā)" in Islam. He is sometimes alternatively called John the Baptizer.

And when Herod knew that he had been mocked by the Magi, in a rage he sent murderers, saying to them: Slay the children from two years old and under. And Mary, having heard that the children were being killed, was afraid, and took the infant and swaddled Him, and put Him into an ox-stall. And Elizabeth, having heard that they were searching for John, took him and went up into the hill-country, and kept looking where to conceal him. And there was no place of concealment. And Elizabeth, groaning with a loud voice, says: O mountain of God, receive mother and child. And immediately the mountain was cleft, and received her. And a light shone about them, for an angel of the Lord was with them, watching over them. [13]

The first non-Christian reference to the massacre is recorded four centuries later by Macrobius (c. 395–423), who writes in his Saturnalia:

Macrobius, fully Macrobius Ambrosius Theodosius, also known as Theodosius, was a Roman provincial who lived during the early fifth century, at the transition of the Roman to the Byzantine Empire, and when Latin was as widespread as Greek among the elite. He is primarily known for his writings, which include the widely copied and read Commentarii in Somnium Scipionis, which was one of the most important sources for Platonism in the Latin West during the Middle Ages, the Saturnalia, a compendium of ancient Roman religious and antiquarian lore, and De differentiis et societatibus graeci latinique verbi, which is now lost.

When he [emperor Augustus] heard that among the boys in Syria under two years old whom Herod, king of the Jews, had ordered killed, his own son was also killed, he said: it is better to be Herod's pig, than his son. [14]

The story assumed an important place in later Christian tradition; Byzantine liturgy estimated 14,000 Holy Innocents while an early Syrian list of saints stated the number at 64,000. Coptic sources raise the number to 144,000 and place the event on 29 December. [15] Taking the narrative literally and judging from the estimated population of Bethlehem, the Catholic Encyclopedia (1907–12) more soberly suggested that these numbers were inflated, and that probably only between six and twenty children were killed in the town, with a dozen or so more in the surrounding areas. [16]

According to Jewish extra-Biblical traditions, king Nimrod saw a sign in the skies predicting the birth of Abraham, and ordered the slaughter of infant children to avoid it. [17]

Nimrod was with his star-gazers on the roof of his palace, and saw the strange display in the sky with his own eyes. "What is the meaning of this?" he demanded.

"There can be only one explanation. A son was born tonight who would challenge the king's power, and the father is none other than Terah."

"Terah?!" Nimrod roared. "My own trusted servant?"

[…]

Nimrod thought it was mighty loyal of Terah to give up his only son, born to him in his old age. Little did he know that it was not Terah's son who was brought to die, but a servant's.

Nissan Mindel, Nimrod and Abraham

Coventry Carol

The "Coventry Carol" is a Christmas carol dating from the 16th century. The carol was performed in Coventry in England as part of a mystery play called The Pageant of the Shearmen and Tailors . The play depicts the Christmas story from chapter two in the Gospel of Matthew. The carol refers to the Massacre of the Innocents, in which Herod ordered all male infants two years old and under in Bethlehem to be killed. [18] The lyrics of this haunting carol represent a mother's lament for her doomed child. It is the only carol that has survived from this play. The author is unknown. The oldest known text was written down by Robert Croo in 1534, and the oldest known printing of the melody dates from 1591. [19] The carol is traditionally sung a cappella.

In the arts

Medieval liturgical drama recounted Biblical events, including Herod's slaughter of the innocents. The Pageant of the Shearmen and Tailors, performed in Coventry, England, included a haunting song about the episode, now known as the Coventry Carol. The Ordo Rachelis tradition of four plays includes the Flight into Egypt, Herod's succession by Archelaus, the return from Egypt, as well as the Massacre all centred on Rachel weeping in fulfillment of Jeremiah's prophecy. These events were likewise in one of the Medieval N-Town Plays.[ citation needed ]

The 17th Century Dutch Christmas song O Kerstnacht, schoner dan de dagen , while beginning with a reference to Christmas Night, is about the Massacre of the Innocents. The Dutch progressive rock band Focus recorded in 1974 the first two verses of the song for their album Hamburger Concerto .

The theme of the "Massacre of the Innocents" has provided artists of many nationalities with opportunities to compose complicated depictions of massed bodies in violent action. It was an alternative to the Flight into Egypt in cycles of the Life of the Virgin. It decreased in popularity in Gothic art, but revived in the larger works of the Renaissance, when artists took inspiration for their "Massacres" from Roman reliefs of the battle of the Lapiths and Centaurs to the extent that they showed the figures heroically nude. [20] The horrific subject matter of the Massacre of the Innocents also provided a comparison of ancient brutalities with the brutalities of the early modern period, during the period of religious wars that followed the Reformation  Bruegel's versions show the soldiers carrying banners with the Habsburg double-headed eagle (often used at the time for Ancient Roman soldiers).[ citation needed ]

The 1590 version by Cornelis van Haarlem also seems to reflect the violence of the Dutch Revolt. Guido Reni's early (1611) Massacre of the Innocents , in an unusual vertical format, is at Bologna. [21] The Flemish painter Peter Paul Rubens painted the theme more than once. One version, now in Munich, was engraved and reproduced as a painting as far away as colonial Peru. [22] Another, his grand Massacre of the Innocents is now at the Art Gallery of Ontario in Toronto, Ontario. The French painter Nicolas Poussin painted The Massacre of the Innocents (1634) at the height of the Thirty Years' War.[ citation needed ]

The Childermass, after a traditional name for the Feast of the Holy Innocents, is the opening novel of Wyndham Lewis's trilogy The Human Age. In the novel The Fall (La Chute) by Albert Camus, the incident is argued by the main character to be the reason why Jesus chose to let himself be crucified—as he escaped the punishment intended for him while many others died, he felt responsible and died in guilt. A similar interpretation is given in José Saramago's controversial The Gospel According to Jesus Christ , but there attributed to Joseph, Jesus' stepfather, rather than to Jesus himself. As depicted by Saramago, Joseph knew of Herod's intention to massacre the children of Bethlehem, but failed to warn the townspeople and chose only to save his own child. Guilt-ridden ever after, Joseph finally expiates his sin by letting himself be crucified (an event not narrated in the New Testament).[ citation needed ]

The Massacre is the opening plot used in the 2006 film The Nativity Story (2016).[ citation needed ] It is also dramatized in season 1 of the television miniseries Jesus of Nazareth (1977).

The Cornish poet Charles Causley used the subject for his poem The Innocents' Song, which as a folk song has been performed by Show of Hands with music by Johnny Coppin (on their album Witness ); by Keith Kendrick and Sylvia Needham; and by Keith Kendrick and Lynne Heraud (as Herod on their Album Stars in my Crown).[ citation needed ]

Feast day

Triumph of the Innocents by William Holman Hunt William Holman Hunt - The Triumph of the Innocents - Google Art Project.jpg
Triumph of the Innocents by William Holman Hunt

The commemoration of the massacre of these "Holy Innocents", traditionally regarded as the first Christian martyrs, if unknowingly so, [23] first appears as a feast of the Western church in the Leonine Sacramentary, dating from about 485. The earliest commemorations were connected with the Feast of the Epiphany, 6 January: Prudentius mentions the Innocents in his hymn on the Epiphany. Leo in his homilies on the Epiphany speaks of the Innocents. Fulgentius of Ruspe (6th century) gives a homily De Epiphania, deque Innocentum nece et muneribus magorum ("On Epiphany, and on the murder of the Innocents and the gifts of the Magi"). [24]

Today, the date of Holy Innocents' Day, also called The Innocents' Day [25] or Childermas or Children's Mass, varies. It is 27 December for West Syrians (Syriac Orthodox Church, Syro-Malankara Catholic Church, and Maronite Church) and 10 January for East Syrians (Chaldeans and Syro-Malabar Catholic Church), while 28 December is the date in the Church of England, the Lutheran Church and the Roman Catholic Church (in which, except on Sunday, violet vestments are prescribed in Missals before 1961).[ citation needed ] In these latter Western Christian denominations, Childermas is the fourth day of Christmastide. [26] The Eastern Orthodox Church celebrates the feast on 29 December. [27]

From the time of Charlemagne, Sicarius of Bethlehem was venerated at Brantôme, Dordogne as one of the purported victims of the Massacre. [28]

In the General Roman Calendar of 1960, the violet vestments for Holy Innocents are replaced by red ones, and if 28 December fell on Sunday, this feast was commemorated on the Sunday within the Octave of Christmas. This was changed in a later revision of the Church calendar.[ citation needed ]

In the Middle Ages, especially north of the Alps, the day was a festival of inversion involving role reversal between children and adults such as teachers and priests, with boy bishops presiding over some church services. [29] Bonnie Blackburn and Leofranc Holford-Strevens suggest that this was a Christianized version of the Roman annual feast of the Saturnalia (when even slaves played "masters" for a day). In some regions, such as medieval England and France, it was said to be an unlucky day, when no new project should be started. [30]

There was a medieval custom of refraining where possible from work on the day of the week on which the feast of "Innocents Day" had fallen for the whole of the following year until the next Innocents Day. Philippe de Commynes, the minister of King Louis XI of France tells in his memoirs how the king observed this custom, and describes the trepidation he felt when he had to inform the king of an emergency on the day. [31]

Bishop Athanasius Schneider has suggested that society is becoming ever more cruel [32] and that the feast day becomes a remembrance day for the victims of abortion and violence against children. [33]

In Spain, Hispanic America, and the Philippines,[ citation needed ] December 28 is still a day for pranks, equivalent to April Fool's Day in many countries. Pranks (bromas) are also known as inocentadas and their victims are called inocentes; alternatively, the pranksters are the "inocentes" and the victims should not be angry at them, since they could not have committed any sin . One of the more famous of these traditions is the annual "Els Enfarinats" festival of Ibi in Alacant, where the inocentadas dress up in full military dress and incite a flour fight. [34]

In Trinidad and Tobago, Roman Catholic children have their toys blessed at a Mass. [35]

See also

woodcut by Julius Schnorr von Karolsfeld, 1860 Schnorr von Carolsfeld Bibel in Bildern 1860 172.png
woodcut by Julius Schnorr von Karolsfeld, 1860

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References

Citations

  1. 1 2 Maier 1998, p. 170-171.
  2. 1 2 Clarke 2003, p. 22.
  3. Tierney 1913.
  4. Grant, Michael (1971). Herod the Great. American Heritage Press. ISBN   978-0070240735.
  5. Lincoln 2013, p. 44.
  6. Brown 1988, p. 11.
  7. Brown 1988, p. 13.
  8. Clarke 2003, p. 23.
  9. France 2007, p. 83.
  10. France 2007, p. 82.
  11. Ferguson 2003, p. 390.
  12. Maier 1998, p. 179, 186.
  13. Protoevangelium of James at newadvent.org.
  14. "Cum audisset inter pueros quos in Syria Herodes rex Iudaeorum intra bimatum iussit interfici filium quoque eius occisum, ait: Melius est Herodis porcum esse quam filium," (Ambrosius Theodosius Macrobius, Saturnalia, book II, chapter IV:11).
  15. E. Porcher, ed. and tr., Histoire d'Isaac, patriarche Jacobite d'Alexandrie de 686 à 689, écrite par Mina, évêque de Pchati, volume 11. 1915. Texts in Arabic, Greek and Syriac, p. 526.
  16. Holy Innocents in the Catholic Encyclopedia: "The Greek Liturgy asserts that Herod killed 14,000 boys (ton hagion id chiliadon Nepion), the Syrians speak of 64,000, many medieval authors of 144,000, according to Apocalypse 14:3. Writers who accept the historicity of the episode reduce the number considerably, since Bethlehem was a rather small town. Joseph Knabenbauer brings it down to fifteen or twenty (Evang. S. Matt., I, 104), August Bisping to ten or twelve (Evang. S. Matt.), Lorenz Kellner to about six (Christus und seine Apostel, Freiburg, 1908); cf. "Anzeiger kath. Geistlichk. Deutschl.", 15 Febr., 1909, p. 32."
  17. Mindel.
  18. "The Coventry Carol". The Version from Bramley and Stainer (1878)
  19. Studwell, W. E. (1995). The Christmas Carol Reader. Haworth Press. pp. 15 ISBN   978-1-56023-872-0
  20. "Getty Collection". Getty.edu. 2009-05-07. Archived from the original on 2005-12-05. Retrieved 2012-06-15.
  21. "Reni's painting at the Web Gallery of Art". Wga.hu. Retrieved 2012-06-15.
  22. The Massacre of the Innocents in Cuzco Cathedral is clearly influenced by Rubens. See CODART Courant , Dec 2003, 12. (2.5 MB pdf download)
  23. Sir William Smith and Samuel Cheetham, A dictionary of Christian antiquities, s.v. "Innocents, Festival of the" notes Irenaeus (Adv. Haer. iii.16.4) and Cyprian (Epistle 56) at the head of an extensive list.
  24. Prudentius, Leo, and Fulgentius are noted in Sir William Smith and Samuel Cheetham, A dictionary of Christian antiquities, s.v. "Innocents, Festival of the".
  25. "Archived copy". Archived from the original on 2013-11-04. Retrieved 2013-11-03.CS1 maint: archived copy as title (link)
  26. "Day Four: December 28, Feast of the Holy Innocents". Catholic Culture. Retrieved 27 December 2015.
  27. "Lives of the Saints".
  28. Patricia Healy Wasyliw, Martyrdom, Murder, and Magic: Child Saints and Their Cults in Medieval Europe: Volume 2 of Studies in church history (Peter Lang, 2008), 46.
  29. "CATHOLIC ENCYCLOPEDIA: Holy Innocents".
  30. Bonnie Blackburn and Leofranc Holford-Strevens, Oxford Companion to the Year, pp. 537–8, 1999, Oxford University Press, ISBN   0-19-214231-3
  31. Philippe de Commynes trans. Michael Jones, Memoirs, pp. 253–4, 1972, Penguin, ISBN   0-14-044264-2
  32. Schneider, Athanasius (2018-09-21). "Bishop Schneider on Chastity vs. a Society 'Becoming Ever More Cruel'". OnePeterFive (Interview). Interviewed by Julian Kwasniewksi. Archived from the original on 2018-12-29. Retrieved 2018-09-22. Our current society is also becoming ever more cruel and filled with hatred. So we have to lift up the true love, charity.
  33. Skojec, Steve (2015-12-28). "Rachel's Lament: The Feast of the Holy Innocents". OnePeterFive . Archived from the original on 2017-04-12. Retrieved 2018-12-29.
  34. BBC News report of the 2010 festival.
  35. ""Feast of Holy Innocents", ''Trinity and Tobago Newsday'', December 30, 2103". Newsday.co.tt. 2013-12-30. Retrieved 2018-04-16.

Bibliography

Massacre of the Innocents
Preceded by
Flight into Egypt
New Testament
Events
Succeeded by
Death of Herod,
further succeeded by
Return of young Jesus to Nazareth