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57-518: (Redirected from Santo Nino ) Santo Niño , which means "holy child", is a Spanish title for the Christ Child ( Jesus Christ as a child) and may also refer to: Representations of Jesus [ edit ] Santo Niño de Cebú , oldest Filipino representation of the Child Jesus Santo Niño de Tondo , second-oldest Filipino representation of

114-532: A Child Jesus depiction from Morelia (Michoacán State), Mexico Santo Niño Jesus de la Praga ( Infant Jesus of Prague ), a representation of the Child Jesus in the Czech Republic Bambino Gesu of Arenzano , a Child Jesus depiction from Genoa, Italy People other than Jesus [ edit ] Santo Niño de La Guardia , a Christian child allegedly murdered by Jews; cult suppressed as veneration

171-438: A careful and ordered transmission of it." NT Wright also argued for a stable oral tradition, stating "Communities that live in an oral culture tend to be story-telling communities [...] Such stories [...] acquire a fairly fixed form, down to precise phraseology [...] they retain that form, and phraseology, as long as they are told [...] The storyteller in such a culture has no license to invent or adapt at will. The less important

228-528: A collection of sayings called "the Q source ", and additional material unique to each. There have been different views on the transmission of material that lead to the Synoptic Gospels , with various scholars arguing memory and orality reliably preserved traditions that ultimately go back to the Historical Jesus . Other scholars have been more skeptical and see more changes in the traditions prior to

285-535: A far less explicit manner, its influence is still pervasive. Their source was the Greek version of the scriptures, called the Septuagint ; they do not seem familiar with the original Hebrew. The consensus among modern scholars is that the gospels are a subset of the ancient genre of bios , or ancient biography . Ancient biographies were concerned with providing examples for readers to emulate while preserving and promoting

342-504: A good idea of [...] his public career." . Critical study on the Historical Jesus has largely failed to distinguish the original ideas of Jesus from those of the later Christian authors , and the focus of research has shifted to Jesus as remembered by his followers, and understanding the Gospels themselves. The canonical gospels are the four which appear in the New Testament of

399-495: A good idea of the public career of Jesus. The majority view among critical scholars is that the authors of Matthew and Luke based their narratives on Mark's gospel, editing him to suit their own ends, and the contradictions and discrepancies among these three versions and John make it impossible to accept both traditions as equally reliable with regard to the historical Jesus. In addition, the gospels read today have been edited and corrupted over time, leading Origen to complain in

456-531: A guarantee of his reliability, and the Synoptic Gospels are the primary sources for Christ's ministry. Assessments of the reliability of the Gospels involve not just the texts but studying the long oral and written transmission behind them using methods like memory studies and form criticism , with different scholars coming to different conclusions. James D.G. Dunn believed that the earliest tradents within

513-462: A kind of bios , or ancient biography , meant to convince people that Jesus was a charismatic miracle-working holy man, providing examples for readers to emulate. As such, they present the Christian message of the second half of the first century AD, and modern biblical scholars are cautious of relying on the gospels uncritically as historical documents, though according to E. P. Sanders "we have

570-527: A normal human parentage and birth, and makes no attempt to trace his ancestry back to King David or Adam ; it originally ended at Mark 16:8 and had no post-resurrection appearances , although Mark 16:7, in which the young man discovered in the tomb instructs the women to tell "the disciples and Peter" that Jesus will see them again in Galilee, hints that the author knew of the tradition. The authors of Matthew and Luke added infancy and resurrection narratives to

627-622: A possible divine Christology in the Synoptics. In contrast to Mark, where Jesus hides his identity as messiah, in John he openly proclaims it. Like the rest of the New Testament , the four gospels were written in Greek. The Gospel of Mark probably dates from c.  AD 66 –70, Matthew and Luke around AD 85–90, and John AD 90–110. Despite the traditional ascriptions, most scholars hold that all four are anonymous and most scholars agree that none were written by eyewitnesses. A few scholars defend

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684-607: A small relief organization to aid local underprivileged children. Additional chapters were started in other cities. Canonical gospel Gospel originally meant the Christian message (" the gospel "), but in the 2nd century it came to be used also for the books in which the message was reported. In this sense a gospel can be defined as a loose-knit, episodic narrative of the words and deeds of Jesus , culminating in his trial and death and concluding with various reports of his post-resurrection appearances . The gospels are

741-755: A young age. A common tale has the young Jesus animating sparrows out of clay belonging to his playmates. When admonished for doing so on the Sabbath , as in later life, he makes the birds fly away. Several historically significant images of the Christ Child have been canonically crowned , namely the Bambino Gesu of Arenzano and the Santo Bambino of Aracoeli (both in Italy ), the Infant Jesus of Prague ( Czech Republic ), and

798-662: Is also distinctly different, clearly describing the passage of three years in Jesus's ministry in contrast to the single year of the synoptics, placing the cleansing of the Temple at the beginning rather than at the end, and the Last Supper on the day before Passover instead of being a Passover meal. According to Delbert Burkett, the Gospel of John is the only gospel to call Jesus God, though other scholars like Larry Hurtado and Michael Barber view

855-414: Is different from Wikidata All article disambiguation pages All disambiguation pages Christ Child The four canonical gospels lack any narrative covering the years between Jesus' infancy and his parents' finding him in the Temple when he was 12. Liturgical feasts relating to Christ's infancy and childhood include: From about the third or fourth century onwards, the child Jesus

912-516: Is frequently shown in paintings, and sculpture. Commonly these are nativity scenes showing the birth of Jesus, with his mother Mary , and her husband Joseph . Depictions as a baby with the Virgin Mary, known as Madonna and Child , are iconographical types in Eastern and Western traditions. Other scenes from his time as a baby, of his circumcision , presentation at the temple, the adoration of

969-471: The Apostle Paul , who did not know him personally. Ehrman explains how the tradition developed as it was transmitted: You are probably familiar with the old birthday party game " telephone ." A group of kids sits in a circle, the first tells a brief story to the one sitting next to her, who tells it to the next, and to the next, and so on, until it comes back full circle to the one who started it. Invariably,

1026-588: The Bible . They were probably written between AD 66 and 110. Most scholars hold that all four were anonymous (with the modern names of the " Four Evangelists " added in the 2nd century), almost certainly none were by eyewitnesses, and all are the end-products of long oral and written transmission. According to the majority of scholars, Mark was the first to be written, using a variety of sources, followed by Matthew and Luke , which both independently used Mark for their narrative of Jesus's career, supplementing it with

1083-627: The Gospel of Thomas , and probably not the hypothesized Q source used by Matthew and Luke. The authors of Matthew and Luke, acting independently, used Mark for their narrative of Jesus' career, supplementing it with the hypothesized collection of sayings called the Q ;source and additional material unique to each called the M ;source (Matthew) and the L ;source (Luke). Mark, Matthew, and Luke are called

1140-476: The Pharisees , dies on the cross and is raised from the dead. Each has its own distinctive understanding of him and his divine role and scholars recognize that the differences of detail among the gospels are irreconcilable, and any attempt to harmonize them would only disrupt their distinct theological messages. Matthew, Mark, and Luke are termed the synoptic gospels because they present very similar accounts of

1197-578: The Roman Emperor . The images were quite popular among nobility of Spain and Portugal. Colonial images of the Christ child also began to wear vestments , a pious practice developed by the santero culture in later colonial years, carrying the depiction of holding the globus cruciger , a bird symbolizing a soul or the Holy Spirit , or various paraphernalia related to its locality or region. The symbolism of

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1254-624: The Santo Niño de Cebú ( Philippines ). In the 17th century, French Carmelites promoted veneration of the "Little King of Beaune". In the late 19th century, a devotion to the "Holy Child of Remedy" developed in Madrid . Tàladh Chrìosda ("Christ Child Lullaby") is a Scottish carol from Moidart, Scotland. The Catholic priest Ranald Rankin, wrote the lyrics for Midnight Mass around the year 1855. He originally wrote 29 verses in Scottish Gaelic , but

1311-753: The Sulpicians , to Sister Margaret. Olier then established the devotion to the Holy Infant at Saint-Sulpice, Paris . François Fénelon , who was then a priest at Saint-Sulpice, composed litanies of the Infant Jesus. Pope Alexander VII approved the Confraternity in January 1661; Pius IX made it an archconfraternity in 1855. The Christ Child Society was founded in 1885 in Washington, D.C., by Mary Virginia Merrick , as

1368-672: The perpetual virginity of Mary ); and gospel harmonies such as the Diatessaron . Gospel is the Old English translation of the Hellenistic Greek term εὐαγγέλιον , meaning "good news"; this may be seen from analysis of ευαγγέλιον ( εὖ "good" + ἄγγελος "messenger" + -ιον diminutive suffix). The Greek term was Latinized as evangelium in the Vulgate , and translated into Latin as bona annuntiatio . In Old English, it

1425-477: The synoptic gospels because of their close similarities of content, arrangement, and language. The authors and editors of John may have known the synoptics, but did not use them in the way that Matthew and Luke used Mark. There is a near-consensus that this gospel had its origins as a "signs" source (or gospel) that circulated within the Johannine community (which produced John and the three epistles associated with

1482-437: The 3rd century that "the differences among manuscripts have become great [...] [because copyists] either neglect to check over what they have transcribed, or, in the process of checking, they make additions or deletions as they please." Most of these are insignificant, but some are significant, an example being Matthew 1:18, altered to imply the pre-existence of Jesus. For these reasons, modern scholars are cautious of relying on

1539-680: The Association of the Child Jesus in Beaune , France, in honor of the divine infancy. Later, the Bishop of Autun canonically established the Confraternity of the Holy Infancy. On 1639 a chapel was built in the Carmel of Beaune, dedicated to the Infant Jesus. Gaston Jean Baptiste de Renty donated a statue which came to be referred to the "Little King of Grace". [1] He then introduced Jean-Jacques Olier , founder of

1596-607: The Child Jesus Santo Niño de Arévalo , third-oldest Filipino representation of the Child Jesus Santo Niño de Tacloban, a Filipino representation of the Child Jesus that arrived in Tacloban City , Leyte in 1770 Santo Niño de Atocha , a Hispanic representation of the Child Jesus Santissimo Gesu de Malines ( Infant Jesus of Mechelen ), a Dutch representation of the Child Jesus that greatly resembles

1653-577: The Christ Child in art reached its apex during the Renaissance : the Holy Family was a central theme in the works of Leonardo da Vinci and many other masters. Some Biblical apocrypha contain the Infancy Gospels provide accounts of the birth and early life of Jesus. These are sometimes depicted. These stories were intended to show Jesus as having extraordinary gifts of power and knowledge, even from

1710-485: The Christian churches [were] preservers more than innovators [...] seeking to transmit, retell, explain, interpret, elaborate, but not create de novo [...] Through the main body of the Synoptic tradition [...] we have in most cases direct access to the teaching and ministry of Jesus as it was remembered from the beginning of the transmission process [...] and so fairly direct access to the ministry and teaching of Jesus through

1767-510: The Earth and thus the Church should have four pillars. He referred to the four collectively as the "fourfold gospel" ( euangelion tetramorphon ). The many apocryphal gospels arose from the 1st century onward, frequently under assumed names to enhance their credibility and authority, and often from within branches of Christianity that were eventually branded heretical. They can be broadly organised into

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1824-543: The Infant Jesus. The Christ Child was a popular subject in European wood sculpture beginning in the 1300s. The Christ Child was well known in Spain under the title montañesino after the santero sculptor Juan Martínez Montañés began the trend. These icons of the Christ Child were often posed in the contrapposto style in which the positioning of the knees reflected in the opposite direction, similar to ancient depictions of

1881-516: The Magi , and the flight into Egypt , are common. Scenes showing his developing years are more rare but not unknown. Saint Joseph, Anthony of Padua , and Saint Christopher are often depicted holding the Christ Child. The Christian mystics Ss. Teresa of Ávila , Thérèse of Lisieux , along with the devotees of the Divino Niño such as Mother Angelica and Giovanni Rizzo claim to have had apparitions of

1938-476: The early Church Fathers, Matthew and John were the most popular Gospels while Luke and Mark were less popular in the early centuries of the church. Many non-canonical gospels were also written, all later than the four canonical gospels, and like them advocating the particular theological views of their various authors. Important examples include the gospels of Thomas , Peter , Judas , and Mary ; infancy gospels such as that of James (the first to introduce

1995-518: The eyes and ears of those who went about with him. According to Bruce Chilton and Craig Evans , "...the Judaism of the period treated such traditions very carefully, and the New Testament writers in numerous passages applied to apostolic traditions the same technical terminology found elsewhere in Judaism [...] In this way they both identified their traditions as 'holy word' and showed their concern for

2052-405: The gospels uncritically, and critical study can attempt to distinguish the original ideas of Jesus from those of later authors. Scholars usually agree that John is not without historical value: certain of its sayings are as old or older than their synoptic counterparts, and its representation of the topography around Jerusalem is often superior to that of the synoptics. Its testimony that Jesus

2109-766: The image from Cebú Niño Dios of Mexico , Mexican representations of the Infant Jesus Niñopa , a depiction of the Baby Jesus that is considered to be the most popular of all the Niño Dios icons in Mexico. Divino Niño , a Colombian representation of the Infant Jesus Santo Bambino of Aracoeli , an Italian representation of the Infant Jesus Santo Niño de la Salud ( Holy Infant of Good Health ),

2166-575: The life of Jesus. Mark begins with the baptism of the adult Jesus and the heavenly declaration that he is the son of God; he gathers followers and begins his ministry, and tells his disciples that he must die in Jerusalem but that he will rise; in Jerusalem, he is at first acclaimed but then rejected, betrayed, and crucified, and when the women who have followed him come to his tomb, they find it empty. Mark never calls Jesus "God" or claims that he existed prior to his earthly life, apparently believes that he had

2223-405: The methodological challenges historical Jesus studies have flowered in recent years; Dale Allison laments, "The publication of academic books about the historical Jesus continues apace, so much so that no one can any longer keep up; we are all overwhelmed." The oldest gospel text known is 𝔓 , a fragment of John dating from the first half of the 2nd century. The creation of a Christian canon

2280-425: The missionary needs of the church grew, there was an increasing demand and need for written versions of the founder's life and teachings. The stages of this process can be summarized as follows: Mark is generally agreed to be the first gospel; it uses a variety of sources, including conflict stories (Mark 2:1–3:6), apocalyptic discourse (4:1–35), and collections of sayings, although not the sayings gospel known as

2337-554: The name) and later expanded with a Passion narrative as well as a series of discourses. All four also use the Jewish scriptures, by quoting or referencing passages, interpreting texts, or alluding to or echoing biblical themes. Such use can be extensive: Mark's description of the Parousia (second coming) is made up almost entirely of quotations from scripture. Matthew is full of quotations and allusions , and although John uses scripture in

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2394-562: The popular English translation is limited to five. The melody, Cumha Mhic Arois ("Lament for Mac Àrois"), is from the Hebrides and was a sung as a protective charm for the fisherman away at sea. The rhythm mirrors the rhythm of the surf. It is sung in the Hebrides at Midnight Mass on Christmas Eve . On 1636, a Discalced Carmelite nun, Venerable Margaret of the Blessed Sacrament , founded

2451-452: The remembered Jesus. The idea that we can get back to an objective historical reality, which we can wholly separate and disentangle from the disciples' memories...is simply unrealistic." According to Chris Keith, a historical Jesus is "ultimately unattainable, but can be hypothesized on the basis of the interpretations of the early Christians , and as part of a larger process of accounting for how and why early Christians came to view Jesus in

2508-456: The same term [REDACTED] This disambiguation page lists articles associated with the title Santo Niño . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Santo_Niño&oldid=1233173712 " Categories : Disambiguation pages Place name disambiguation pages Hidden categories: Short description

2565-483: The source, corrected Mark's grammar and syntax, and eliminated some passages entirely, notably most of chapters 6 and 7. John, the most overtly theological, is the first to make Christological judgements outside the context of the narrative of Jesus's life. He presents a significantly different picture of Jesus's career, omitting any mention of his ancestry, birth and childhood, his baptism , temptation and transfiguration ; his chronology and arrangement of incidents

2622-474: The stories into different languages. While multiple quests have been undertaken to reconstruct the historical Jesus, since the late 1990s concerns have been growing about the possibility to reconstruct a historical Jesus from the Gospel-texts. According to Dunn, "What we actually have in the earliest retellings of what is now the Synoptic tradition...are the memories of the first disciples-not Jesus himself, but

2679-457: The story has changed so much in the process of retelling that everyone gets a good laugh. Imagine this same activity taking place, not in a solitary living room with ten kids on one afternoon, but over the expanse of the Roman Empire (some 2,500 miles across), with thousands of participants—from different backgrounds, with different concerns, and in different contexts—some of whom have to translate

2736-666: The story they found in Mark, although the two differ markedly. Each also makes subtle theological changes to Mark: the Markan miracle stories, for example, confirm Jesus' status as an emissary of God (which was Mark's understanding of the Messiah), but in Matthew they demonstrate his divinity, and the "young man" who appears at Jesus' tomb in Mark becomes a radiant angel in Matthew. Luke, while following Mark's plot more faithfully than Matthew, has expanded on

2793-457: The story, the more the entire community, in a process that is informal but very effective, will keep a close watch on the precise form and wording with which the story is told. Other scholars are less sanguine about oral tradition, and Valantasis, Bleyle, and Hough argue that the early traditions were fluid and subject to alteration, sometimes transmitted by those who had known Jesus personally, but more often by wandering prophets and teachers like

2850-438: The subject's reputation and memory; the gospels were never simply biographical, they were propaganda and kerygma (preaching), meant to convince people that Jesus was a charismatic miracle-working holy man. As such, they present the Christian message of the second half of the first century AD, and modern biblical scholars are cautious of relying on the gospels uncritically as historical documents, though they provide

2907-424: The traditional ascriptions or attributions, but for a variety of reasons, the majority of scholars have abandoned this view or hold it only tenuously. In the immediate aftermath of Jesus' death, his followers expected him to return at any moment, certainly within their own lifetimes, and in consequence there was little motivation to write anything down for future generations, but as eyewitnesses began to die, and as

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2964-451: The ways that they did." According to Keith, "these two models are methodologically and epistemologically incompatible," calling into question the methods and aim of the first model. Keith argues that criticism of the criteria of authenticity does not mean scholars cannot research the Historical Jesus , but rather that scholarship should seek to understand the Gospels rather than trying to sift through them for nuggets of history. Regardless of

3021-414: The written Gospels. There is near-consensus that John had its origins as the hypothetical Signs Gospel thought to have been circulated within a Johannine community . In modern scholarship, the Synoptic Gospels are the primary sources for reconstructing Christ's ministry while John is used less since it differs from the synoptics. However, according to the manuscript evidence and citation frequency by

3078-467: Was executed before, rather than on, Passover, might well be more accurate, and its presentation of Jesus in the garden and the prior meeting held by the Jewish authorities are possibly more historically plausible than their synoptic parallels. Nevertheless, it is highly unlikely that the author had direct knowledge of events, or that his mentions of the Beloved Disciple as his source should be taken as

3135-1191: Was part of blood libel Saint Nino , a saint from Georgia Places [ edit ] Mexico [ edit ] El Santo Niño, Baja California Sur Philippines [ edit ] Archdiocesan Shrine of Santo Niño de Arevalo in Arevalo, Iloilo City Santo Niño, Cagayan Archdiocesan Shrine of the Santo Niño de Tacloban in Tacloban City , Leyte Santo Niño, Samar Santo Niño, South Cotabato Santo Niño, Parañaque in Metro Manila Santo Niño de Tondo Parish in Metro Manila Basilica Minore del Santo Niño in Cebu City Santo Niño de Paombong in Paombong Bulacan Señor Santo Niño de Kalibo in Kalibo Aklan See also [ edit ] Nino (disambiguation) Topics referred to by

3192-495: Was probably a response to the career of the heretic Marcion ( c.  85 –160), who established a canon of his own with just one gospel, the Gospel of Marcion , similar to the Gospel of Luke. The Muratorian canon , the earliest surviving list of books considered (by its own author at least) to form Christian scripture, included Matthew, Mark, Luke, and John. Irenaeus of Lyons went further, stating that there must be four gospels and only four because there were four corners of

3249-585: Was translated as gōdspel ( gōd "good" + spel "news"). The Old English term was retained as gospel in Middle English Bible translations and hence remains in use also in Modern English . The four canonical gospels share the same basic outline of the life of Jesus: he begins his public ministry in conjunction with that of John the Baptist , calls disciples, teaches and heals and confronts

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