Tag Archives: jerusalem

Feast Day of James, the brother of Jesus

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Go to now, ye rich men, weep and howl for your miseries that shall come upon you.

Your riches are corrupted, and your garments are motheaten.

Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days.

Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.

Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter.

Ye have condemned and killed the just; and he doth not resist you.

Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.

–James 5:1-8

May 3 is the current Catholic feast date of the author of the Epistle of James — James, the brother of Jesus, also known as James the Just.

He’s a major leader in the New Testament accounts of the primitive church, closely associated with the traditionalist Jewish side of the movement, wont to give precedence to Mosaic law and ritual — a contrast compared to the Gentile-evangelizer St. Paul. James, however, also appears in Acts of the Apostles as a principal decider of the circa CE 50 Council of Jerusalem edict to the effect that non-Jewish converts to Christianity would not be required to circumcise or observe Jewish dietary strictures.

This James has been debatably conflated at times with the Apostle James, son of Alphaeus and/or James the Less* — as in this passage from the Golden Legend:

James the Apostle is said the Less, how well that was the elder of age than was St. James the More. He was called also the brother of our Lord, because I have resembled much well our Lord in body, in visage, and of manner. He was called James the Just for his right great holiness. He was also called James the son of Alpheus. He sang in Jerusalem the first mass that ever was there, and he was first bishop of Jerusalem.

These associations are all matters of scholarly debate, for the name “James” appears repeatedly in the New Testament, and the contexts do not always make it obvious when one encounters a recurring character. No matter how many other faces we might attribute to him, James the first century Jerusalem patriarch was clearly a figure of great authority among the earliest Christians and a co-leader of the Jerusalem Church. His consanguinity with the Messiah cannot have hurt his cause.

There are various accounts given of his martyrdom in 62 or 69** CE which boil down to falling foul of the Jewish authorities, just like his brother. Importantly, he’s referenced by the ancient historian Josephus in a passage from The Antiquities of the Jews that not only casts light upon his death but provides a contemporary non-Christian source verifying the development of this sect. The setup begins with the ascent of a young and aggressive high priest named Ananus, who

was a bold man in his temper, and very insolent; he was also of the sect of the Sadducees, who are very rigid in judging offenders, above all the rest of the Jews, as we have already observed; when, therefore, Ananus was of this disposition, he thought he had now a proper opportunity [to exercise his authority]. Festus was now dead, and Albinus was but upon the road; so he assembled the sanhedrim of judges, and brought before them the brother of Jesus, who was called Christ, whose name was James, and some others, [or, some of his companions]; and when he had formed an accusation against them as breakers of the law, he delivered them to be stoned: but as for those who seemed the most equitable of the citizens, and such as were the most uneasy at the breach of the laws, they disliked what was done; they also sent to the king [Agrippa], desiring him to send to Ananus that he should act so no more, for that what he had already done was not to be justified; nay, some of them went also to meet Albinus, as he was upon his journey from Alexandria, and informed him that it was not lawful for Ananus to assemble a sanhedrim without his consent. Whereupon Albinus complied with what they said, and wrote in anger to Ananus, and threatened that he would bring him to punishment for what he had done; on which king Agrippa took the high priesthood from him, when he had ruled but three months, and made Jesus, the son of Damneus, high priest.

Given his importance, James finds his way into quite a few extra-canonical Christian texts as well; for example, there’s an apocryphal Gospel of James dating to the second century. Of particular interest to we connoisseurs of death are gnostic texts from papyri discovered at Nag Hammadi, Egypt titled the First and Second Apocalypse of James: the Second Apocalypse has an account of James’s martyrdom, very detailed in spite of the fragmentary text, after his preaching in Jerusalem troubled the Jews:

On that day all the people and the crowd were disturbed, and they showed that they had not been persuaded. And he arose and went forth speaking in this manner. And he entered (again) on that same day and spoke a few hours. And I was with the priests and revealed nothing of the relationship, since all of them were saying with one voice, ‘Come, let us stone the Just One.’ And they arose, saying, ‘Yes, let us kill this man, that he may be taken from our midst. For he will be of no use to us.’

And they were there and found him standing beside the columns of the temple beside the mighty corner stone. And they decided to throw him down from the height, and they cast him down. And they […] they […]. They seized him and struck him as they dragged him upon the ground. They stretched him out and placed a stone on his abdomen. They all placed their feet on him, saying ‘You have erred!’

Again they raised him up, since he was alive, and made him dig a hole. They made him stand in it. After having covered him up to his abdomen, they stoned him in this manner.

And he stretched out his hands and said this prayer – not that (one) which it is his custom to say:

My God and my father,
who saved me from this dead hope,
who made me alive through a mystery of what he wills,

Do not let these days of this world be prolonged for me,
but the day of your light […] remains
in […] salvation.

Deliver me from this place of sojourn!
Do not let your grace be left behind in me,
but may your grace become pure!

Save me from an evil death!
Bring me from a tomb alive, because your grace –
love — is alive in me to accomplish a work of fullness!

Save me from sinful flesh,
because I trusted in you with all my strength,
because you are the life of the life!

Save me from a humiliating enemy!
Do not give me into the hand of a judge who is severe with sin!
Forgive me all my debts of the days (of my life)!

Because I am alive in you, your grace is alive in me.
I have renounced everyone, but you I have confessed.
Save me from evil affliction!

But now is the time and the hour.
O Holy Spirit, send me salvation […] the light […]
the light […] in a power […].’

After he spoke, he fell silent … [text ends]

* Saint James the Great was definitely a different fellow.

** The proximity of this martyrdom to the Jewish-Roman War (66-73 CE) led some subsequent ancient writers — not Josephus himself — to cite it as a cause of the great Roman Siege of Jerusalem in 70 CE, which famously destroyed the Second Temple.

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1951: King Abdullah’s assassins

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AMMAN, Jordan, Sept. 4 — Four men sentenced to death here last week for complicity in the assassination of King Abdullah in July were hanged today in Amman prison. Regent Emire Naif had confirmed the sentences of the special tribunal.

Those put to death were Musa Abdulla el-Husseini, Abed Okkeh, Abdulkadir Farhat and Zakariya Okkeh.

Col. Abdulla el-Tell, former governor of Jerusalem, and Musa Ayyubi who were sentenced to death in absentia are reported to be living in Egypt.

–New York Times, September 5, 1951*

The men hanged this day were among the authors of “the most dastardly crime Jordan ever witnessed”: the July 20, 1951 assassination of independent Jordan’s first king.

The cagey Hashemite monarch Abdullah I had been emir of Transjordan, an artificial British mandate jigsaw-piece that Abdullah got by virtue of cutting a deal with Winston Churchill.

This sinecure came with the significant drawback of dependency on London’s reach and interests, and Abdullah’s great achievement was to set Transjordan-cum-Jordan** on firm enough footing to survive the postwar sunset of the British Empire.

Abdullah faced an early test of Jordan’s chops shortly after his country’s 1946 independence when the Arab-Israeli War erupted. For Abdullah, this was a state-building opportunity; indeed, his government had for years backed Palestinian-partition plans that other Arab states had opposed — with the expectation that Jordan could help itself to the eastern part of that partition.

Abdullah did just that in 1948, invading and annexing the Jordan River’s West Bank all the way to East Jerusalem … while willingly acceding to (some have said actively colluding in) the creation of a partitioned Jewish state that was theoretically anathema to Jordan’s allies.

Jordanian territorial aggrandizement, however, brought with it the West Bank’s Palestinian population, severely aggrieved at having seen their aspirations to statehood cynically sacrificed by Abdullah. They got, into the bargain, Jordanian citizenship and a severe suppression of independence agitation.

So when Abdullah came to visit Jerusalem’s Al-Aqsa Mosque, a Palestinian gunman murdered him.

While the assassin himself was immediately shot dead by the king’s bodyguards, ten allegedly in on the plot were very hastily tried in mid-August … eight in the Amman courtroom, and two overseas in Egypt tried in absentia. Dr. Musa Abdullah el Husseini, Abdel Kadir Farahat, and the brothers Abed and Zakariya Okka were condemned to die, along with the absconded Abdulla el Tel and Musa Ahmed el Ayoubi. (The latter two would never be executed.)

According to the London Times‘ Aug. 29, 1951 wrap of the legal proceedings,

The events leading up to the murder, as they were described during the hearing, began with two meetings in Egypt, in September and October [1950], between el Tel and el Ayoubi, who decided then that the king should die. El Tel then met el Husseini i Cairo, and henceforth directed and financed the plot with el Ayoubi as his chief lieutenant. Abed Okka acted as an intermediary, and Zachariya Okka and Farahat were later drawn into the plot, the latter ultimately providing the murderer with a revolver.

The remaining four men who faced trial — Dr. Daud el Husseini, Franciscan Father Ibrahim Ayyad, Tawfik el Husseini, and Kamil Kaluti — were acquitted.

This event, which might have been feared to prefigure a more terrible disruption within Jordan, within Palestine, even in the entire Middle East, did nothing of the sort. Power transitioned to the long reign of Abdullah’s grandson King Hussein, who was actually present at his grandfather’s assassination. (And might have shared his fate, save for a medal the teenaged Hussein had pinned to his breast that deflected a bullet.)

As Mary Cristina Wilson writes,

There was an element of cover-up in the conduct of the trial. The grievances and frustrations of the accused were not broached … The idea of an independent Palestine was, for the moment, dead. Abdullah’s assassination was a terrible revenge wreaked for the death of that idea, but it signified retribution for events that were already history, not the beginning of the new order … Though not without parallels in the future, it was without echoes.

Jordan would govern the West Bank, albeit absent virtually any internationally-recognized legitimacy there, until Israel attacked and occupied the territory in the Six-Day War in 1967. The legacy of this event will be familiar to the reader.

In 1988, Jordan officially resigned its own claims on the West Bank to the Palestine Liberation Organization, “the sole legitimate representative of the Palestinian people.”

* Any number of online sites say this hanging occurred on September 6. Given the existence of September 5 papers reporting the execution, I think it’s safe to rule those erroneous. Wikipedia sources this version to James Lunt’s Hussein of Jordan.

** “Transjordan” officially became simply “Jordan” in 1949. Events in this post span either side of that re-branding, so for the sake of clarity, we’re just going to use “Jordan” throughout.

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Feast Day of St. Stephen

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The day after Christmas — or the second day of the twelve days of Christmas, in a more traditional coinage — is the feast of St. Stephen.*

St. Stephen is well-known as the “protomartyr”, the first Christian to die for his faith. (Jesus doesn’t count.) There’s a St. Stephen’s Gate in Jerusalem so named for its supposed proximity to the site of the protomartyrdom.

We get the Stephen story from the New Testament Acts of the Apostles, as given in this from the Tyndale-derived King James Version (Acts 6:8 – 8:3)

And Stephen, full of faith and power, did great wonders and miracles among the people. Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. And they were not able to resist the wisdom and the spirit by which he spake.

Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, and set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel.

Then said the high priest, Are these things so? … [elided; Stephen preaches on at great length before he comes to the point]

Howbeit the most High dwelleth not in temples made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?

Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: Who have received the law by the disposition of angels, and have not kept it.

When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.

But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.

Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul.

And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.

And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. And devout men carried Stephen to his burial, and made great lamentation over him.

As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison.

The persecuting “Saul” at the end of this text is, of course, Saul of Tarsus, the future St. Paul.

Here’s a set of Catholic devotionals for the day, and here’s a more secular vibe on the day’s various quirky Anglo traditions.

As for that song …

Good King Wencesla(u)s, a tenth-century Bohemian ruler, is himself a saint — the patron saint of the Czechs, as a matter of fact.

Wenceslas was murdered in a palace coup, supposedly leading his servant Podevin to avenge that death, for which said Podevin was in turn executed. The lyrics of the song “Good King Wenceslas” celebrate the king and his loyal page undertaking together the charitable works they were famous for.

“Mark my footsteps, my good page
Tread thou in them boldly
Thou shalt find the winter’s rage
Freeze thy blood less coldly.”

In his master’s steps he trod
Where the snow lay dinted
Heat was in the very sod
Which the Saint had printed
Therefore, Christian men, be sure
Wealth or rank possessing
Ye who now will bless the poor
Shall yourselves find blessing.

* At least, it’s the Feast of St. Stephen in the Latin rite. The occasion is observed on Dec. 27 in the Orthodox tradition.

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1191: Muslim prisoners at Acre

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On this date in 1191, Richard the Lionheart had 2,700 Muslim prisoners of Acre demonstratively executed before his opposite number Saladin, when ransom arrangements dilated.

Courtesy of Project Gutenberg, here is Guizot on this ugly prod to action from the Third Crusade

From the 1st of August, 1191, to the 9th of October, 1192, King Richard remained alone in the East as chief of the crusade and defender of Christendom. He pertains, during that period, to the history of England, and no longer to that of France. We will, however, recall a few facts to show how fruitless, for the cause of Christendom in the East, was the prolongation of his stay and what strange deeds—at one time of savage barbarism, and at another of mad pride or fantastic knight-errantry—were united in him with noble instincts and the most heroic courage. On the 20th of August, 1191, five weeks after the surrender of St. Jean d’Acre, he found that Saladin was not fulfilling with sufficient promptitude the conditions of capitulation, and, to bring him up to time, he ordered the decapitation, before the walls of the place, of, according to some, twenty-five hundred, and, according to others, five thousand, Mussulman prisoners remaining in his hands.

The only effect of this massacre was, that during Richard’s first campaign after Philip’s departure for France, Saladin put to the sword all the Christians taken in battle or caught straggling, and ordered their bodies to be left without burial, as those of the garrison of St. Jean d’Acre had been. Some months afterwards Richard conceived the idea of putting an end to the struggle between Christendom and Islamry, which he was not succeeding in terminating by war, by a marriage. He had a sister, Joan of England, widow of William II., king of Sicily; and Saladin had a brother, Malek-Adhel, a valiant warrior, respected by the Christians. Richard had proposals made to Saladin to unite them in marriage and set them to reign together over the Christians and Mussulmans in the kingdom of Jerusalem. The only result of the negotiation was to give Saladin time for repairing the fortifications of Jerusalem, and to bring down upon King Richard and his sister, on the part of the Christian bishops, the fiercest threats of the fulminations of the Church. With the exception of this ridiculous incident, Richard’s life, during the whole course of this year, was nothing but a series of great or small battles, desperately contested, against Saladin. When Richard had obtained a success, he pursued it in a haughty, passionate spirit; when he suffered a check, he offered Saladin peace, but always on condition of surrendering Jerusalem to the Christians, and Saladin always answered, “Jerusalem never was yours, and we may not without sin give it up to you; for it is the place where the mysteries of our religion were accomplished, and the last one of my soldiers will perish before the Mussulmans renounce conquests made in the name of Mahomet.”

Good thing that Jerusalem issue has since been cleared up.

The BBC treated the scenario — complete with the resultant loss of the last chunk of the supposed True Cross — in a chunk of its 90-minute documentary on the Third Crusade:

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