Saint Mark聖馬克

General Information 一般資料

In the Bible, Mark was the son of Mary of Jerusalem (whose house was used as a gathering place by early Christians) and the cousin of Saint Barnabas.在聖經中,馬克的兒子,瑪麗在耶路撒冷(其房子被用來作為聚會場所,由早期的基督徒)和表姐的聖巴納巴斯。 Mark was his Roman surname; his first name was John (Acts 12:12).馬克是他的羅馬姓,他的名字是約翰(使徒12時12分) 。 He accompanied Barnabas and Saint Paul on their first missionary journey (Acts 12 and 13) but abruptly left them at Perga.他的陪同下巴納巴斯和聖保羅對自己的第一次傳教之旅(行為, 12日和13日) ,但突然離開他們在perga 。 Paul therefore refused to take Mark on the second trip, a decision that precipitated a break between the apostle and Barnabas (Acts 15:36-40).保羅因此拒絕採取的印記,第二次出訪,此一決定表示沉澱休息之間的傳道者和巴納巴斯(使徒15:36-40 ) 。 Paul and Mark later reconciled their differences (Col. 4:10; Philemon 24).保羅和馬克後來調和其分歧(歌4:10 ; philemon 24 ) 。

Mark was also associated with Peter (Acts 12:12; 1 Peter 5:13).馬克也與彼得(使徒12時12分;彼得前5點13分) 。 He is credited with writing the earliest Gospel, which reflects Peter's teaching in Jerusalem, although the Gentile orientation and seeming lack of knowledge about Palestine are evidence to the contrary.他是記入與寫作最早的福音,它反映了彼得對他的教誨在耶路撒冷,雖然gentile方向和似乎缺乏認識巴勒斯坦的相反的證據。 The tradition that he founded the church in Alexandria is of dubious value.傳統認為,他創立的教會亞歷山大是價值令人懷疑。

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Bibliography 參考書目
Hiebert, D. Edmond, Mark: A Portrait of the Servant (1974). hiebert ,四彬,馬克:畫像僕人( 1974 ) 。


Saint Mark聖馬克

Advanced Information 先進的信息

Mark, the evangelist; "John whose surname was Mark" (Acts 12:12, 25).馬克福音; "約翰的姓馬克" (使徒12時12分, 25 ) 。 Mark (Marcus, Col. 4:10, etc.) was his Roman name, which gradually came to supersede his Jewish name John.馬克(馬庫斯,上校4:10等) ,是他的羅馬名字,它逐漸地取代他的猶太名字約翰。 He is called John in Acts 13:5, 13, and Mark in 15:39, 2 Tim.他叫約翰的行為, 13時05分, 13 ,和馬克在15:39 , 2添。 4:11, etc. He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, where his mother resided (Acts 12:12). 4點11分,等他的兒子,聖母瑪利亞,一名女子顯然有些手段與影響力,可能是出生在耶路撒冷,在那裡他的母親居住(使徒12時12分) 。 Of his father we know nothing.他的父親我們一無所知。 He was cousin of Barnabas (Col. 4:10).他的堂弟巴納巴斯(歌4:10 ) 。 It was in his mother's house that Peter found "many gathered together praying" when he was released from prison; and it is probable that it was here that he was converted by Peter, who calls him his "son" (1 Pet. 5: 13).這是在他母親的家中表示,彼得發現, "許多聚集在一起祈禱, "當他被從監獄釋放,並且很可能就是在這裡他被改建彼得,世衛組織呼籲他的"兒子" ( 1寵物5款: 13 ) 。 It is probable that the "young man" spoken of in Mark 14:51, 52 was Mark himself.這是有可能的"小伙子"的發言,在商標14時51分, 52個被標記自己。 He is first mentioned in Acts 12: 25.他是第一個提到的行為, 12 : 25 。 He went with Paul and Barnabas on their first journey (about AD 47) as their "minister," but from some cause turned back when they reached Perga in Pamphylia (Acts 12:25; 13:13).他與保羅和巴納巴斯在他們的第一旅(約公元47 ) ,作為他們的"交通部長" ,但由一些原因又回到當他們走到perga在潘菲利亞(使徒行12:25 ; 13時13分) 。

Three years afterwards a "sharp contention" arose between Paul and Barnabas (15:36-40), because Paul would not take Mark with him.三年後,一個"尖銳的爭論"之間產生的保羅和巴納巴斯( 15:36-40 ) ,因為保羅不會採取馬克與他的。 He, however, was evidently at length reconciled to the apostle, for he was with him in his first imprisonment at Rome (Col. 4:10; Philemon 24).不過,他顯然是在長調和,以傳道者,因為他與他在他的首監禁在羅馬(歌4:10 ; philemon 24 ) 。 At a later period he was with Peter in Babylon (1 Pet. 5:13), then, and for some centuries afterwards, one of the chief seats of Jewish learning; and he was with Timothy in Ephesus when Paul wrote him during his second imprisonment (2 Tim. 4:11).在後一時期,他與彼得在巴比倫( 1寵物。 5時13分) ,然後,和一些幾百年之後,其中的總議席的猶太學習;他與提摩太在以弗所的時候,保羅寫道,他在他第二次徒刑( 2添。 4時11分) 。 He then disappears from view.然後,他消失的看法。

(Easton Illustrated Dictionary) (伊斯頓說明字典)


St. Mark聖馬克

Catholic Information 天主教資訊

(Greek Markos, Latin Marcus). (希臘語markos ,拉丁語馬庫斯) 。

It is assumed in this article that the individual referred to in Acts as John Mark (xii, 12, 25; xv, 37), John (xiii, 5, 13), Mark (xv, 39), is identical with the Mark mentioned by St. Paul (Colossians 4:10; 2 Timothy 4:11; Philemon 24) and by St. Peter (1 Peter 5:13).這是假定在這篇文章中說,個別所指的行為,因為約翰馬克( 12 , 12 , 25條;十五, 37歲) ,約翰( 13 , 5 , 13 ) ,馬克( 15 , 39 ) ,是完全相同的商標所提由聖保祿他們( 4:10 ;提摩太4時11分; philemon 24 )和聖彼得大教堂( 1彼得5時13分) 。 Their identity is not questioned by any ancient writer of note, while it is strongly suggested, on the one hand by the fact that Mark of the Pauline Epistles was the cousin (ho anepsios) of Barnabas (Colossians 4:10), to whom Mark of Acts seems to have been bound by some special tie (Acts 15:37, 39); on the other by the probability that the Mark, whom St. Peter calls his son (1 Peter 5:13), is no other than the son of Mary, the Apostle's old friend in Jerusalem (Acts 21:12).他們的身份是不能質疑任何古代作家值得注意的是,雖然它是強烈建議,一方面由事實,即標誌的寶蓮,書信是表姐(何anepsios )的石碑他們( 4:10 ) ,向誰大關的行為,似乎已被約束,一些特殊的紐帶關係(行為, 15時37分, 39 ) ;另外,由概率該商標,其中聖彼得呼籲他的兒子( 1彼得5時13分) ,沒有其他比兒子佑,使徒的老朋友,在耶路撒冷(使徒21時12分) 。 To the Jewish name John was added the Roman pronomen Marcus, and by the latter he was commonly known to the readers of Acts (xv, 37, ton kaloumenon Markon) and of the Epistles.給猶太名字是約翰補充說,羅馬pronomen馬庫斯,以及由後者他是俗稱給讀者的行為( 15 , 37 ,每噸kaloumenon markon )及其中的書信。 Mark's mother was a prominent member of the infant Church at Jerusalem; it was to her house that Peter turned on his release from prison; the house was approached by a porch (pulon), there was a slave girl (paidiske), probably the portress, to open the door, and the house was a meeting-place for the brethren, "many" of whom were praying there the night St. Peter arrived from prison (Acts 12:12-13).馬克的母親是一個突出的成員之一,嬰兒教會在耶路撒冷,這是她家說,彼得把他從監獄中釋放;房子走近陽台( pulon ) ,有一個奴隸女孩( paidiske ) ,大概portress ,開門,和眾議院是一個會晤地點為弟兄們, "許多"的人祈禱,有夜間聖彼得來到從監獄(行為12:12-13 ) 。

When, on the occasion of the famine of AD 45-46, Barnabas and Saul had completed their ministration in Jerusalem, they took Mark with them on their return to Antioch (Acts 12:25).時,在紀念大飢荒的專案45-46 ,巴納巴斯和娑羅雙樹已完成其ministration在耶路撒冷,他們的標誌,與他們就返回安提(使徒行12:25 ) 。 Not long after, when they started on St. Paul's first Apostolic journey, they had Mark with them as some sort of assistant (hupereten, Acts 13:5); but the vagueness and variety of meaning of the Greek term makes it uncertain in what precise capacity he acted.不久之後,當他們開始對聖保祿宗徒第一的征程中,他們曾商標與他們作為某種助理( hupereten行為, 13時05分) ,不過,這個含糊和各種意義的希臘來說,使得不確定什麼確切身份,他行事。 Neither selected by the Holy Spirit, nor delegated by the Church of Antioch, as were Barnabas and Saul (Acts 13:2-4), he was probably taken by the Apostles as one who could be of general help.既不選定聖靈,也沒有授予由教會安提,如同摩西和娑羅雙樹(行為13:2-4 ) ,他很可能採取的使徒們,因為一個人能具有一般的幫助。 The context of Acts, xiii, 5, suggests that he helped even in preaching the Word.上下文的行為,十三, 5 ,表明他幫助,甚至鼓吹詞。 When Paul and Barnabas resolved to push on from Perga into central Asia Minor, Mark, departed from them, if indeed he had not already done so at Paphos, and returned to Jerusalem (Acts 13:13).當保羅和巴納巴斯決心推進perga從中央到小亞細亞,馬克,背離了他們,如果他確實還沒有這樣做在帕福斯,然後返回耶路撒冷(使徒13時13分) 。 What his reasons were for turning back, we cannot say with certainty; Acts, xv, 38, seems to suggest that he feared the toil.他有什麼理由為,義無反顧,我們不能肯定地說;行為, 15 , 38 ,似乎暗示,他擔心的辛勞。 At any rate, the incident was not forgotten by St. Paul, who refused on account of it to take Mark with him on the second Apostolic journey.無論如何,這起事件並沒有忘記,由聖保羅,他們拒絕對戶口的,因此它所採取的馬克與他的第二個使徒之旅。 This refusal led to the separation of Paul and Barnabas, and the latter, taking Mark with him, sailed to Cyprus (Acts 15:37-40).這一拒絕,導致分離的保羅和巴納巴斯,而後者,同時標誌著他的說法,駛往塞浦路斯(行為15:37-40 ) 。 At this point (AD 49-50) we lose sight of Mark in Acts, and we meet him no more in the New Testament, till he appears some ten years afterwards as the fellow-worker of St. Paul, and in the company of St. Peter, at Rome.在這一點上(公元49-50 ) ,我們忽略了商標的行為,以及我們與他會晤,並沒有更多的新約聖經,直到他似乎有些十年後,作為老鄉工人的聖保羅,並在該公司的聖彼得大教堂,在羅馬。

St. Paul, writing to the Colossians during his first Roman imprisonment (AD 59-61), says: "Aristarchus, my fellow prisoner, saluteth you, and Mark, the cousin of Barnabas, touching whom you have received commandments; if he come unto you, receive him" (Colossians 4:10).聖保羅,以書面形式向歌羅西書,在他的首羅馬監禁(公元59-61 ) ,說: " aristarchus ,我的同胞囚犯, saluteth你,並馬克,表姐的石碑,感動人,你已收到誡命,如果他來在你們身上,接收他為"他們( 4:10 ) 。 At the time this was written, Mark was evidently in Rome, but had some intention of visiting Asia Minor.在當時,這是書面,標誌明顯,在羅馬,但有一些有意赴亞洲未成年人。 About the same time St. Paul sends greetings to Philemon from Mark, whom he names among his fellow-workers (sunergoi, Philem., 24).大約同一時間,聖保祿發出問候philemon由馬克,其中他的名字,他的老鄉工人( sunergoi , philem , 24 ) 。 The Evangelist's intention of visiting Asia Minor was probably carried out, for St. Paul, writing shortly before his death to Timothy at Ephesus, bids him pick up Mark and bring him with him to Rome, adding "for he is profitable to me for the ministry" (2 Timothy 4:11).福音有意赴小亞細亞,大概進行,為聖保羅,在短期內以書面形式在他死之前,以蒂莫西在以弗所,出價他拿起馬克,使他與他到羅馬,加入" ,因為他是有利可圖的,以我為運輸部" ( 2蒂莫西4時11分) 。 If Mark came to Rome at this time, he was probably there when St. Paul was martyred.如果馬克來到羅馬,在這個時候,他大概有當聖保祿是烈屬。 Turning to I Peter, v, 13, we read: "The Church that is in Babylon, elected together with you, saluteth you, and (so doth) Mark my son" (Markos, o huios aou).至於彼得,五, 13 ,我們讀到: "教會是在巴比倫,選出大家一起saluteth你, (使doth )標誌,我的兒子" ( markos ,澳huios aou ) 。 This letter was addressed to various Churches of Asia Minor (1 Peter 1:1), and we may conclude that Mark was known to them.這封信是給各教會的小亞細亞( 1彼得1:1 ) ,我們可以得出結論說,商標是眾所周知的。 Hence, though he had refused to penetrate into Asia Minor with Paul and Barnabas, St. Paul makes it probable, and St. Peter certain, that he went afterwards, and the fact that St. Peter sends Mark's greeting to a number of Churches implies that he must have been widely known there.因此,雖然他曾拒絕滲透到小亞細亞與保羅和巴納巴斯,聖保祿使得它有可能,和聖彼得肯定的,他來到後,與事實聖彼得派標誌的問候一些教堂意味著他必須均已家喻戶曉。 In calling Mark his "son", Peter may possibly imply that he had baptized him, though in that case teknon might be expected rather than huios (cf. 1 Corinthians 4:17; 1 Timothy 1:2, 18; 2 Timothy 1:2; 2:1; Titus 1:4; Philemon 10).在呼喚標誌他的"兒子" ,彼得可能暗示說,他對他的洗禮,雖然在這種情況下teknon可以預料,而不是huios (參見哥林多前書4時17分, 1蒂莫西1:2 , 18歲;提摩太1 : 2 ; 2:1 ; 1:4弟兄; philemon 10 ) 。 The term need not be taken to imply more than affectionate regard for a younger man, who had long ago sat at Peter's feet in Jerusalem, and whose mother had been the Apostle's friend (Acts 12:12).任期不必採取意味著多有情方面的一個年輕男子,他早就坐在彼得的腳在耶路撒冷,她的母親已被使徒的朋友(使徒12時12分) 。 As to the Babylon from which Peter writers, and in which Mark is present with him, there can be no reasonable doubt that it is Rome.至於把巴比倫從哪個彼得作家,而在這標誌是,目前與他,便不會有合理的懷疑,這是羅馬。 The view of St. Jerome: "St. Peter also mentions this Mark in his First Epistle, while referring figuratively to Rome under the title of Babylon" (De vir. Illustr., viii), is supported by all the early Father who refer to the subject.該鑑於聖杰羅姆說: "聖彼得也提到這個標誌在他的第一書信,而指的形象,以羅馬的名稱下巴比倫" (德源。 illustr ,八) ,是各方面的支持早日父親指該主題。 It may be said to have been questioned for the first time by Erasmus, whom a number of Protestant writers then followed, that they might the more readily deny the Roman connection of St. Peter.可以說,已被質疑為第一次由伊拉斯謨,其中一些新教作家接著,他們可能更容易否認涉嫌羅馬的聖彼得。 Thus, we find Mark in Rome with St. Peter at a time when he was widely known to the Churches of Asia Minor.因此,我們發現商標在羅馬聖彼得在這個時候,他被廣為人知亞洲教會未成年人。 If we suppose him, as we may, to have gone to Asia Minor after the date of the Epistle to the Colossians, remained there for some time, and returned to Rome before I Peter was written, the Petrine and Pauline references to the Evangelist are quite intelligible and consistent.如果我們假設他,因為我們可能要到小亞細亞日期之後的書信向歌羅西書,在那裡停留了一段時間後,返回羅馬之前,我彼得寫, petrine和寶蓮參考福音是相當理解和一致的。 When we turn to tradition, Papias (Eusebius, "Hist. eccl.", III, xxxix) asserts not later than AD 130, on the authority of an "elder", that Mark had been the interpreter (hermeneutes) of Peter, and wrote down accurately, though not in order, the teaching of Peter (see below, MARK, GOSPEL OF SAINT, II).當我們轉向傳統, papias (尤西比烏斯"的歷史。 eccl " ,第三,第39屆)斷言,不晚於公元130 ,對權力的一個"老" ,即標記曾被傳譯員( hermeneutes )的彼得,並寫下準確的,雖然不是在一聲令下,教學的彼得(見下文,馬克,福音的聖人,二) 。 A widespread, if somewhat late, tradition represents St. Mark as the founder of the Church of Alexandria.普遍的,如果有點晚了,傳統代表著聖馬克作為創始人的教會亞歷山大。 Though strangely enough Clement and Origen make no reference to the saint's connection with their city, it is attested by Eusebius (op. cit., II, xvi, xxiv), by St. Jerome ("De Vir. Illust.", viii), by the Apostolic Constitutions (VII, xlvi), by Epiphanius ("Hær;.", li, 6) and by many later authorities.但令人奇怪的克萊門特和淵源沒有提到聖人的結合自己的城市,這是核簽尤西比烏斯(同前,二,十六,二十四) ,由聖杰羅姆(下稱"德源。 illust " ,第八章) ,由宗座章程(第七章,四十六) ,由epiphanius ( " hær ; " ,李, 6 )和許多後來當局。 The "Martyrologium Romanum" (25 April) records: "At Alexandria the anniversary of Blessed Mark the Evangelist . . . at Alexandria of St. Anianus Bishop, the disciple of Blessed Mark and his successor in the episcopate, who fell asleep in the Lord." " martyrologium romanum " ( 4月25日)的記錄: "在亞歷山大週年的祝福標誌傳道者… … 。在亞歷山德里亞的聖anianus主教,弟子的祝福馬克和他的繼任者,在主教團,他們睡著了,在主" The date at which Mark came to Alexandria is uncertain.不遲於馬克來到亞歷山大是不確定的。 The Chronicle of Eusebius assigns it to the first years of Claudius (AD 41-4), and later on states that St. Mark's first successor, Anianus, succeeded to the See of Alexandria in the eighth year of Nero (61-2).紀事的尤西比烏斯轉讓給第一多年的克勞狄斯(公元41-4 ) ,並在稍後表示,聖馬克的第一繼任人, anianus ,繼承了該見的亞歷山德里亞,在第八個年頭的Nero的( 61-2 ) 。 This would make Mark Bishop of Alexandria for a period of about twenty years.這將使得馬克主教亞歷山德里亞一個時期的約二十年。 This is not impossible, if we might suppose in accordance with some early evidence that St. Peter came to Rome in AD 42, Mark perhaps accompanying him.這並非不可能,如果我們可以假設,按照早期的一些證據表明,聖彼得來到羅馬公元42 ,馬克或許隨行。 But Acts raise considerable difficulties.但行為提出了相當大的困難。 On the assumption that the founder of the Church of Alexandria was identical with the companion of Paul and Barnabas, we find him at Jerusalem and Antioch about AD 46 (Acts 12:25), in Salamis about 47 (Acts 13:5), at Antioch again about 49 or 50 (Acts 15:37-9), and when he quitted Antioch, on the separation of Paul and Barnabas, it was not to Alexandria but to Cyprus that he turned (Acts 15:39).對假設,即創辦的教會亞歷山大是一致的,與同伴保羅和巴納巴斯,我們發現他在耶路撒冷和安提約公元46 (使徒行12:25 ) ,在薩拉米斯約47 (行為, 13時05分) ,在安提再次約49或50 (行為15:37-9 ) ,而當他辭去安提,對分離的保羅和巴納巴斯,它不是亞歷山大,但對塞浦路斯他拒絕了(使徒行15:39 ) 。 There is nothing indeed to prove absolutely that all this is inconsistent with his being Bishop of Alexandria at the time, but seeing that the chronology of the Apostolic age is admittedly uncertain, and that we have no earlier authority than Eusebius for the date of the foundation of the Alexandrian Church, we may perhaps conclude with more probability that it was founded somewhat later.有沒有確實證明絕對一切,這是不符合他作為主教亞歷山德里亞,在時間,但眼看時序使徒時代是無可不確定的,而且我們已經不早管理局超過尤西比烏斯為約會的基礎該亞歷山大教會,我們也許能締結更概率,它成立來得稍晚一些。 There is abundance of time between AD 50 and 60, a period during which the New Testament is silent in regard to St. Mark, for his activity in Egypt.有充裕的時間與專案50和60 ,一個時期內,這種新約聖經是沉默對於聖馬克,因為他的活動在埃及。

In the preface to his Gospel in manuscripts of the Vulgate, Mark is represented as having been a Jewish priest: "Mark the Evangelist, who exercised the priestly office in Israel, a Levite by race".在序言中,以他的福音手稿的vulgate ,馬克為代表的是被視為一個猶太牧師說: "馬克福音,他們行使司鐸辦公室在以色列, levite由種族" 。 Early authorities, however, are silent upon the point, and it is perhaps only an inference from his relation to Barnabas the Levite (Acts 4:36).早在當局眼中,卻是沉默後一點,這也許只是一個推論,從他的關係,以巴納巴斯的levite (使徒4時36分) 。 Papias (in Eusebius, "Hist. eccl.", III, xxxix) says, on the authority of "the elder", that Mark neither heard the Lord nor followed Him (oute gar ekouse tou kurion oute parekoluthesen auto), and the same statement is made in the Dialogue of Adamantius (fourth century, Leipzig, 1901, p. 8), by Eusebius ("Demonst. Evang.", III, v), by St. Jerome ("In Matth."), by St. Augustine ("De Consens. Evang."), and is suggested by the Muratorian Fragment. papias (尤西比烏斯"的歷史。 eccl " ,第三,第39屆)說,對權力的"長輩" ,即標誌既不是聽到上帝,也沒有跟隨他( oute明嘉ekouse鈄kurion oute parekoluthesen自動) ,並同聲明是在對話中的adamantius (第四世紀,萊比錫, 1901年,第8頁) ,由尤西比烏斯( "論證。埃旺" ,三,五) ,由聖杰羅姆( " matth " ) ,由聖。奧古斯丁( "時點consens 。埃旺" ) ,並建議由muratorian片段。 Later tradition, however, makes Mark one of the seventy-two disciples, and St. Epiphanius ("Hær", li, 6) says he was one of those who withdrew from Christ (John 6:67).後來傳說,不過,令馬克其中的72門徒,和聖epiphanius ( " hær " ,李,六日)說,他是其中一人退出基督(約翰福音6:67 ) 。 The later tradition can have no weight against the earlier evidence, but the statement that Mark neither heard the Lord nor followed Him need not be pressed too strictly, nor force us to believe that he never saw Christ.後來的傳統,不可能有任何重量對先前證據,但聲明中表示,商標既不聽取主,也沒有跟隨他不必壓得太嚴,也沒有力量使我們相信他從來沒有看到基督。 Many indeed are of opinion that the young man who fled naked from Gethsemane (Mark 14:51) was Mark himself.很多確實有多人認為,青年男子逃離赤裸從gethsemane (馬克14時51分) ,馬克本人。 Early in the third century Hippolytus ("Philosophumena", VII, xxx) refers to Mark as ho kolobodaktulos, ie "stump-fingered" or "mutilated in the finger(s)", and later authorities allude to the same defect.早在三世紀hippolytus ( " philosophumena " ,第七章,三十)是指標註為何kolobodaktulos ,即"殘指"或"肢解在手指( ) " ,後來當局暗示,同時缺損。 Various explanations of the epithet have been suggested: that Mark, after he embraced Christianity, cut off his thumb to unfit himself for the Jewish priesthood; that his fingers were naturally stumpy; that some defect in his toes is alluded to; that the epithet is to be regarded as metaphorical, and means "deserted" (cf. Acts 13:13).各種解釋的修飾語已建議:商標後,他接受了基督教,切斷他的拇指,以適合自己為猶太教神職人員; ,他的手指被自然stumpy ;一些缺陷,在他的腳趾是暗示的;表示修飾語是被視為隱喻和手段, "遺棄" (參見行為, 13時13分) 。

The date of Mark's death is uncertain.日期標誌的死亡是不確定的。 St. Jerome ("De Vir. Illustr.", viii) assigns it to the eighth year of Nero (62-63) (Mortuus est octavo Neronis anno et sepultus Alexandriæ), but this is probably only an inference from the statement of Eusebius ("Hist. eccl.", II, xxiv), that in that year Anianus succeeded St. Mark in the See of Alexandria.聖杰羅姆(下稱"德源。 illustr " ,第八章)賦值到第八個年頭的Nero的( 62-63 ) (死的預測八開neronis標註等sepultus alexandriæ ) ,而這可能只是一種推斷,從聲明的尤西比烏斯( "歷史。 eccl 。 " ,第二章, 24條) ,在這一年anianus成功的聖馬克,在看到亞歷山大。 Certainly, if St. Mark was alive when II Timothy was written (2 Timothy 4:11), he cannot have died in 61-62.當然,如果聖馬克在世的時候,提摩太寫( 2蒂莫西4時11分) ,他也不能死在61-62 。 Nor does Eusebius say he did; the historian may merely mean that St. Mark then resigned his see, and left Alexandria to join Peter and Paul at Rome.也不尤西比烏斯說,他沒有;歷史學家可能僅僅意味著聖馬克,然後辭去見,離開亞歷山大加入彼得和保羅在羅馬。 As to the manner of his death, the "Acts" of Mark give the saint the glory of martyrdom, and say that he died while being dragged through the streets of Alexandria; so too the Paschal Chronicle.至於方式,他的死因, "行為"的標誌,讓聖榮耀殉道,並說他死,而被拖入通過街頭的亞歷山德里亞,所以太逾越紀事。 But we have no evidence earlier than the fourth century that the saint was martyred.但我們沒有證據證明早於四世紀時表示,聖是烈屬。 This earlier silence, however, is not at all decisive against the truth of the later traditions.這先前的沉默,但是,是不是在所有的決定性打擊的真相,後來的傳統。 For the saint's alleged connection with Aquileia, see "Acta SS.", XI, pp.為聖的指控涉嫌與阿奎萊亞,見"的SS學報" ,第十一頁。 346-7, and for the removal of his body from Alexandria to Venice and his cultus there, ibid., pp. 346-7 ,以及清除他的身體從亞歷山大到威尼斯和他的cultus有,同上,頁。 352-8. 352-8 。 In Christian literature and art St. Mark is symbolically represented by a lion.在基督教文學與藝術的聖馬克,是在象徵意義上代表了一個獅子。 The Latin and Greek Churches celebrate his feast on 25 April, but the Greek Church keeps also the feast of John Mark on 27 September.拉丁語和希臘語教會慶祝他的盛宴4月25日,但希臘教會不斷,也盛宴的約翰馬克於9月27日。

Publication information Written by J. MacRory.出版信息寫了J. macrory 。 Transcribed by Ernie Stefanik.轉錄由恩尼stefanik 。 The Catholic Encyclopedia, Volume IX.天主教百科全書,體積九。 Published 1910. 1910年出版。 New York: Robert Appleton Company.紐約:羅伯特Appleton還公司。 Nihil Obstat, October 1, 1910. nihil obstat , 1910年10月1日。 Remy Lafort, Censor.人頭馬lafort ,檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ,大主教紐約


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