Barnabas ' story appears in the Acts of the Apostles, and Paul mentions him in some of his epistles.

St. Paul appears as the preaching missionary ( 13: 16 ; 14: 8-9, 19-20 ), whence the Lystrans regarded him as Hermes, St. Barnabas as Zeus ( 14: 12 ).

* a layer derived from earlier source materials, almost certainly transmitted to the vernacular author / translator in Latin ; and comprising, at the least, those extensive passages in the Gospel of Barnabas that closely parallel pericopes in the canonical gospels ; but whose underlying text appears markedly distinct from that of the late medieval Latin Vulgate ( as for instance in the alternative version of the Lord's Prayer in chapter 37, which includes a concluding doxology, contrary to the Vulgate text, but in accordance with the Diatessaron and many other early variant traditions );

* Barnabas appears not to realize that " Christ " and " Messiah " are synonyms, " Christ " ( khristos ) being a Greek translation of the word messiah ( mashiach ), both having the meaning of " anointed ".

This anachronism appears to link the Gospel of Barnabas to the declaration of a Holy Year in 1300 by Pope Boniface VIII ; a Jubilee which he then decreed should be repeated every hundred years.

He appears in Acts ( 13: 6-13 ), where in Paphos Paul, accompanied by Barnabas and John Mark, overcame the attempts of Bar-Jesus or Elymas and converted Sergius to Christianity.

The Epistle of Barnabas (, ) is a Greek epistle containing twenty-one chapters, preserved complete in the 4th century Codex Sinaiticus where it appears at the end of the New Testament.

Josette appears to Barnabas for one final time, telling him that the Leviathans are not holding her prisoner.

The text itself appears to be based on parts of the New Testament, in particular the Gospel of John, as well as the Apocalypse of Peter, Epistle of Barnabas, and Shepherd of Hermas, all of which were considered inspired by various groups or individuals during periods of the early church.

John Mark himself appears a bit later in the same chapter, in, as the travel companion of Saul ( Apostle Paul ) and Barnabas:

* Acts of Barnabas

Titus was with Paul and Barnabas at Antioch and accompanied them to the Council of Jerusalem, although his name occurs nowhere in the Acts of the Apostles.

Barnabas is one of the first teachers of the church at Antioch ( Acts 13: 1 ).

Much of the scholarship of the 1800s assumes that Galatia was a province to the north of the first missionary journey churches started through Paul and Barnabas ' ministry as described in Acts 13-14.

Barnabas is not mentioned again by Luke in the Acts of the Apostles.

Although many assume that the biblical Mark the Cousin of Barnabas ( Colossians 4: 10 ) is the same as John Mark ( Acts 12: 12, 25 ; 13: 5, 13 ; 15: 37 ) and Mark the Evangelist, the traditionally believed author of the Gospel of Mark, according to Hippolytus of Rome, the three " Mark " s are distinct persons.

in Amphil., 123 ), Barnabas wrote the Acts of the Apostles.

A third theory is that Galatians 2: 1-10 describes Paul and Barnabas ' visit to Jerusalem described in Acts 11: 30 and 12: 25.

This work should not be confused with the surviving Epistle of Barnabas, nor with the surviving Acts of Barnabas.

Neither should it be confused with the surviving Acts of Barnabas, which narrates an account of Barnabas ' travels, martyrdom and burial, and which is generally thought to have been written in Cyprus sometime after 431.

Among the rejected Lake translation: " not genuine " writings must be reckoned also the Acts of Paul, and the so-called Shepherd, and the Apocalypse of Peter, and in addition to these the extant epistle of Barnabas, and the so-called Teachings of the Apostles ; and besides, as I said, the Apocalypse of John, if it seem proper, which some, as I said, reject, but which others class with the accepted books.

An exception is found in Hippolytus of Rome, who in his work On the Seventy Apostles, distinguishes Mark the Evangelist ( 2 Tim 4: 11 ), John Mark ( Acts 12: 12, 25 ; 13: 5, 13 ; 15: 37 ), and Mark the cousin of Barnabas ( Col 4: 10 ; Phlm 24 ).

The Cypriot-born Saint Barnabas, who figures prominently in the Acts of the Apostles, brought Christianity to Cyprus in the first century CE.

Less than two generations after Ovid's publication, Acts 14: 11-12 relates the ecstatic reception given to Paul of Tarsus and Barnabas: " The crowds shouted ' The gods have come down to us in human form!

See also Acts 2: 10 where Jews from Cyrene heard the disciples speaking in their own language in Jerusalem on the day of Pentecost ; 6: 9 where some Cyrenian Jews disputed with a disciple named Stephen ; 11: 20 tells of Jewish Christians originally from Cyrene who ( along with believers from Cyprus ) first preached the Gospel to non-Jews ; 13: 1 names Lucius of Cyrene as one of several to whom the Holy Spirit spoke, instructing them to appoint Barnabas and Saul ( later Paul ) for missionary service.

It is traditionally ascribed to Barnabas who is mentioned in the Acts of the Apostles, although some ascribe it to another Apostolic Father of the same name, " Barnabas of Alexandria ", or simply attribute it to an unknown early Christian teacher.

:" Let there be placed among the spurious works the Acts of Paul, the so-called Shepherd and the Apocalypse of Peter, and besides these the Epistle of Barnabas, and what are called the Teachings of the Apostles, and also the Apocalypse of John, if this be thought proper ; for as I wrote before, some reject it, and others place it in the canon.

* Joses, the first name of Barnabas, Acts 4: 36

What gave them a Christian character was the fact that they were followed by the Eucharistic service, and that to the reading from the Law, the letters of the apostles and the Acts of the Apostles was very soon added, as well as the Gospels and sometimes other books which were non-canonical, as, for example, the Epistles of Saint Clement, that of Saint Barnabas, the Apocalypse of Saint Peter, etc.

Barnabas (), born Joseph, was an early Christian, one of the earliest Christian disciples in Jerusalem.

Although the date, place, and circumstances of his death are historically unverifiable, Christian tradition holds that Barnabas was martyred at Salamis, Cyprus, in 61 AD.

Barnabas participated in the Council of Jerusalem, which dealt with the admission of gentiles into the Christian community, a crucial problem in early Christianity.

Contrary to the canonical Christian Gospels, and in accordance with the Islamic view of Jesus, this later " Gospel of Barnabas " states that Jesus was not the son of God, but a prophet and messenger.

A " Gospel according to Barnabas " is mentioned in two early Christian lists of apocryphal works: the Latin Decretum Gelasianum ( 6th century ), as well as a 7th-century Greek List of the Sixty Books.

Much of the controversy and dispute concerning the authenticity of the Gospel of Barnabas can be re-expressed as debating whether specific highly transgressive themes ( from an orthodox Christian perspective ) might already have been present in the source materials utilised by a 14th – 16th century vernacular author, whether they might be due to that author himself, or whether they might even have been interpolated by the subsequent editor.

The Gospel of Barnabas was little known outside academic circles until recent times, when a number of Muslims have taken to publishing it to argue against the orthodox Christian conception of Jesus.

Here, one version of the Gospel of Barnabas also quotes Jesus as saying that the sacrificed son of Abraham was Ishmael not Isaac, conforming to Islamic belief but disagreeing with Jewish and Christian belief.

In addition, the Gospel of Barnabas is commonly cited by Muslims, as an attempt to counter the canonical Gospels used by Christian missionaries.

Viewed from an orthodox Islamic perspective, the Gospel of Barnabas might be considered a Christian work, as its many points of difference from the Qur ' an suggest ; hence, it too may be expected to have undergone corruption and distortion.

* History as a Literary Weapon: The Gospel of Barnabas in Muslim-Christian Polemics Oddbjørn Leirvik: a historical survey of both Christian and Islamic perspectives.

* Early Christian Writings: Epistle of Barnabas ; e-texts of translations and introductions

Similar material is found in a number of other Christian writings from the first through about the fifth centuries, including the Epistle of Barnabas, the Didascalia, the Apostolic Church Ordinances, the Summary of Doctrine, the Apostolic Constitutions, the Life of Schnudi, and On the Teaching of the Apostles ( or Doctrina ), some of which are dependent on the Didache.

The Barnabas Fund also states that Pastor Dmitri Shestakov was imprisoned for 4 years for Christian activities.

The Barnabas Fund is an international, interdenominational Christian aid agency that supports Christians who face discrimination or persecution as a consequence of their faith.

* Gordon Copeland, Faith That Works: Lower Hutt: Barnabas Christian Trust: 1988.

Roman Cyprus was visited by the Apostles Paul, Barnabas and St. Mark, who came to the island at the beginning of their first missionary journey in 45 AD, according to Christian tradition, converting the people of Cyprus to Christianity and founding the Church of Cyprus, After their arrival in Salamis, they proceeded to Paphos where they converted the Roman governor Sergius Paulus to Christ.

The earliest Christian literature offers numerous parallels to the content of these canons, which, in general, recall the Acts of the Apostles, the Epistle of Barnabas, and the Didache.

There are four churches in the District, St Barnabas, in the Queen's Square, Jubilee Christian Fellowship which is also in Queens Square in the Community Centre, the Adeyfield Free Church, on the border of the district on Leverstock Green Road, and the Catholic Church on St Albans Road.