Barnabas (/ˈbɑːrnəbəs/; Greek: Βαρνάβας), born Joseph, was according to tradition an early Christian, one of the prominent Christian disciples in Jerusalem. According to Acts 4:36, Barnabas was a Cypriot Jew. Named an apostle in Acts 14:14, he and Paul the Apostle undertook missionary journeys together and defended Gentile converts against the Judaizers. They traveled together making more converts (c. 45–47), and participated in the Council of Jerusalem (c. 50). Barnabas and Paul successfully evangelized among the "God-fearing" Gentiles who attended synagogues in various Hellenized cities of Anatolia.
Barnabas' story appears in the Acts of the Apostles, and Paul mentions him in some of his epistles. Tertullian named him as the author of the Epistle to the Hebrews, but this and other attributions are conjecture. Clement of Alexandria and some scholars have ascribed the Epistle of Barnabas to him, but his authorship is disputed.
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. He is traditionally identified as the founder of the Cypriot Orthodox Church. The feast day of Barnabas is celebrated on June 11.
Barnabas is usually identified as the cousin of Mark the Evangelist on the basis of the term "anepsios" used in Colossians 4, which carries the connotation of "cousin." Some traditions hold that Aristobulus of Britannia, one of the Seventy Disciples, was the brother of Barnabas.
Acts 11:24 describes Barnabas as "a good man, and full of the Holy Spirit and of faith".
|Apostle, Bishop of Milan|
|Died||reputedly 61 AD|
|Feast day||June 11|
|Attributes||Red Martyr, Pilgrim's staff; olive branch; holding the Gospel of Matthew|
|Patronage||Cyprus, Antioch, against hailstorms, invoked as peacemaker|
|Shrines||Monastery of St Barnabas in Famagusta, Cyprus|
His Hellenic Jewish parents called him Joseph (although the Byzantine text-type calls him Ἰωσῆς, Iōsēs, 'Joses', a Greek variant of 'Joseph'), but when recounting the story of how he sold all his goods and gave the money to the apostles in Jerusalem, the Book of Acts says the apostles called him Barnabas. (The "s" at the end is the Greek nominative case ending, and it is not present in the Aramaic form.) The Greek text of Acts 4:36 explains the name as υἱὸς παρακλήσεως, hyios paraklēseōs, meaning "son of encouragement" or "son of consolation". One theory is that this is from the Aramaic בר נחמה, bar neḥmā, meaning 'son (of) consolation'. Another is that it is related to the Hebrew word nabī (נביא, Aramaic nebī) meaning "prophet". In the Syriac Bible, the phrase "son of consolation" is translated bara dbuya'a.
Barnabas, a native of Cyprus and a Levite, is first mentioned in the Acts of the Apostles as a member of the early Christian community in Jerusalem, who sold some land that he owned and gave the proceeds to the community (Acts 4:36-37). When the future Paul the Apostle returned to Jerusalem after his conversion, Barnabas introduced him to the apostles (9:27). Easton, in his Bible Dictionary, supposes that they had been fellow students in the school of Gamaliel.
The successful preaching of Christianity at Antioch to non-Jews led the church at Jerusalem to send Barnabas there to oversee the movement (Acts 11:20–22). He found the work so extensive and weighty that he went to Tarsus in search of Paul (still referred to as Saul), "an admirable colleague", to assist him. Paul returned with him to Antioch and labored with him for a whole year (Acts 11:25–26). At the end of this period, the two were sent up to Jerusalem (44 AD) with contributions from the church at Antioch for the relief of the poorer Christians in Judea.
They returned to Antioch taking John Mark with them, the cousin or nephew of Barnabas. Later, they went to Cyprus and some of the principal cities of Pamphylia, Pisidia, and Lycaonia (Acts 13:14). After recounting what the governor of Cyprus Sergius Paulus believed, Acts 13:9 speaks of Barnabas's companion no longer as Saul, but as Paul, his Roman name, and generally refers to the two no longer as "Barnabas and Saul" as heretofore (11:30; 12:25; 13:2, 7), but as "Paul and Barnabas" (13:43, 46, 50; 14:20; 15:2, 22, 35). Only in 14:14 and 15:12-25 does Barnabas again occupy the first place, in the first passage with recollection of 14:12, in the last 2, because Barnabas stood in closer relation to the Jerusalem church than Paul. Paul appears as the more eloquent missionary (13:16; 14:8-9; 19-20), whence the Lystrans regarded him as Hermes and Barnabas as Zeus. The King James Version renders the Greek name "Zeus" by the Latin name "Jupiter" (14:12).
Returning from this first missionary journey to Antioch, they were again sent up to Jerusalem to consult with the church there regarding the relation of Gentiles to the church (Acts 15:2; Galatians 2:1). According to Galatians 2:9-10, Barnabas was included with Paul in the agreement made between them, on the one hand, and James, Peter, and John, on the other, that the two former should in the future preach to the pagans, not forgetting the poor at Jerusalem. This matter having been settled, they returned again to Antioch, bringing the agreement of the council that Gentiles were to be admitted into the church without having to adopt Jewish practices.
After they had returned to Antioch from the Jerusalem council, they spent some time there (15:35). Peter came and associated freely there with the Gentiles, eating with them, until criticized for this by some disciples of James, as against Mosaic law. Upon their remonstrances, Peter yielded apparently through fear of displeasing them, and refused to eat any longer with the Gentiles. Barnabas followed his example. Paul considered that they "walked not uprightly according to the truth of the gospel" and upbraided them before the whole church (Galatians 2:11-15).
Paul then asked Barnabas to accompany him on another journey (15:36). Barnabas wished to take John Mark along, but Paul did not, as he had left them on the earlier journey (15:37-38). The dispute ended by Paul and Barnabas taking separate routes. Paul took Silas as his companion, and journeyed through Syria and Cilicia; while Barnabas took John Mark to visit Cyprus (15:36-41). John Francis Fenlon suggests that Paul may have been somewhat influenced by the attitude recently taken by Barnabas, which might have proven prejudicial to their work.
Barnabas is not mentioned again in the Acts of the Apostles. However, Galatians 2:11-13 says, "And when Kephas came to Antioch, I opposed him to his face because he clearly was wrong. For, until some people came from James, he used to eat with the Gentiles; but when they came, he began to draw back and separated himself, because he was afraid of the circumcised. And the rest of the Jews (also) acted hypocritically along with him, with the result that even Barnabas was carried away by their hypocrisy." Barnabas is also mentioned in the First Epistle to the Corinthians, in which it is mentioned that he and Paul funded their missions by working side jobs and (it is implied) went without wives and other benefits other apostles received (1 Corinthians 9:6); Paul states that he and Barnabas forsook those benefits "that we may cause no hindrance to the Good News of Christ" (1 Corinthians 9:12).
Antioch, the third-most important city of the Roman Empire, then the capital city of Syria province, today Antakya, Turkey, was where Christians were first called thus. Some of those who had been scattered by the persecution that arose because of Stephen went to Antioch, which became the site of an early Christian community. A considerable minority of the Antioch church of Barnabas's time belonged to the merchant class, and they provided support to the poorer Jerusalem church.
Barnabas participated in the Council of Jerusalem, which dealt with the admission of Gentiles into the Christian community, a crucial problem in early Christianity. Paul and Barnabas proposed that Gentiles be allowed into the community without being circumcised.
|Prophet, Disciple, Apostle to Antioch and Cyprus, Missionary, and Martyr|
|Died||reputedly 61 AD|
|Venerated in||Catholic Church, Eastern Orthodox Churches, Oriental Orthodox Churches, Anglican Communion, Lutheran Church|
|Major shrine||Monastery of St Barnabas in Famagusta, Cyprus|
|Attributes||Red Martyr, Pilgrim's staff; olive branch; holding the Gospel of Matthew|
|Patronage||Cyprus, Antioch, against hailstorms, invoked as peacemaker|
Church tradition developed outside of the canon of the New Testament describes the martyrdom of many saints, including the legend of the martyrdom of Barnabas. It relates that certain Jews coming to Syria and Salamis, where Barnabas was then preaching the gospel, being highly exasperated at his extraordinary success, fell upon him as he was disputing in the synagogue, dragged him out, and, after the most inhumane tortures, stoned him to death. His kinsman, John Mark, who was a spectator of this barbarous action, privately interred his body.
Although it is believed he was martyred by being stoned, the apocryphal Acts of Barnabas states that he was bound with a rope by the neck, and then being dragged only to the site where he would be burned to death. This is highly unlikely since the apocryphal Acts states that his bones were burnt to dust and that relics of some of his bones are stored in a church today; on the other hand, the fire in the apocryphal Acts could have cremated only some of his bones.
According to the History of the Cyprus Church, in 478 Barnabas appeared in a dream to the Archbishop of Constantia (Salamis, Cyprus) Anthemios and revealed to him the place of his sepulchre beneath a carob-tree. The following day Anthemios found the tomb and inside it the remains of Barnabas with a manuscript of Matthew's Gospel on his breast. Anthemios presented the Gospel to Emperor Zeno at Constantinople and received from him the privileges of the Greek Orthodox Church of Cyprus, that is, the purple cloak which the Greek Archbishop of Cyprus wears at festivals of the church, the imperial sceptre and the red ink with which he affixes his signature.
Anthemios then placed the venerable remains of Barnabas in a church which he founded near the tomb. Excavations near the site of a present-day church and monastery, have revealed an early church with two empty tombs, believed to be that of St. Barnabas and Anthemios.
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 "Marks are distinct persons. They were all members of the Seventy Apostles of Christ, including Barnabas himself. There are two people named Barnabas among Hippolytus' list of Seventy Disciples, one (#13) became the bishop of Milan, the other (#25) the bishop of Heraclea. Most likely one of these two is the biblical Barnabas; the first one is more likely, because the numbering by Hippolytus seems to indicate a level of significance. Clement of Alexandria (Stromata, ii, 20) also makes Barnabas one of the Seventy Disciples that are mentioned in the Gospel of Luke 10:1ff.
Cypriots developed the tradition of his later activity and martyrdom no earlier than the 3rd century. The question whether Barnabas was an apostle was often discussed during the Middle Ages.
Tertullian and other Western writers regard Barnabas as the author of the Letter to the Hebrews. This may have been the Roman tradition—which Tertullian usually follows—and in Rome the epistle may have had its first readers. Modern biblical scholarship considers its authorship unknown, though Barnabas amongst others has been proposed as potential authors.
“Photius of the ninth century, refers to some in his day who were uncertain whether the Acts was written by Clement of Rome, Barnabas, or Luke. Yet Photius is certain that the work must be ascribed to Luke.” 
He is also traditionally associated with the Epistle of Barnabas, although some modern scholars think it more likely that the epistle was written in Alexandria in the 130s. John Dominic Crossan quotes Koester as stating that New Testament writings are used "neither explicitly nor tacitly" in the Epistle of Barnabas and that this "would argue for an early date, perhaps even before the end of the first century AD." Crossan continues (The Cross that Spoke, p. 121): Richardson and Shukster have also argued for a first-century date. Among several arguments they point to the detail of "a little king, who shall subdue three of the kings under one" and "a little crescent horn, and that it subdued under one three of the great horns" in Barnabas 4:4-5. They propose a composition "date during or immediately after the reign of Nerva (96-8 AD.) . . . viewed as bringing to an end the glorious Flavian dynasty of Vespasian, Titus, and Domitian . . . when a powerful, distinguished, and successful dynasty was brought low, humiliated by an assassin's knife" (33, 40). In 16:3-4, the Epistle of Barnabas says: "Furthermore he says again, 'Lo, they who destroyed this temple shall themselves build it.' That is happening now. For owing to the war it was destroyed by the enemy; at present even the servants of the enemy will build it up again." This clearly places Barnabas after the destruction of the temple in 70 AD. But it also places Barnabas before the Bar Kochba revolt in 132 AD, after which there could have been no hope that the Romans would help to rebuild the temple. This shows that the document comes from the period between these two revolts. Jay Curry Treat states on the dating of Barnabas (The Anchor Bible Dictionary, v. 1, pp. 613–614): Since Barnabas 16:3 refers to the destruction of the temple, Barnabas must be written after 70 C.E. It must be written before its first indisputable use in Clement of Alexandria, ca. 190. Since 16:4 expects the temple to be rebuilt, it was most likely written before Hadrian built a Roman temple on the site ca. 135. Attempts to use 4:4-5 and 16:1-5 to specify the time of origin more exactly have not won wide agreement. It is important to remember that traditions of varying ages have been incorporated into this work. Treat comments on the provenance of the Epistle of Barnabas (op. cit., p. 613): Barnabas does not give enough indications to permit confident identification of either the teacher's location or the location to which he writes. His thought, hermeneutical methods, and style have many parallels throughout the known Jewish and Christian worlds. Most scholars have located the work's origin in the area of Alexandria, on the grounds that it has many affinities with Alexandrian Jewish and Christian thought and because its first witnesses are Alexandrian. Recently, Prigent (Prigent and Kraft 1971: 20-24), Wengst (1971: 114-18), and Scorza Barcellona (1975: 62-65) have suggested other origins based on affinities in Palestine, Syria, and Asia Minor. The place of origin must remain an open question, although the Greek-speaking E. Mediterranean appears most probable. Concerning the relationship between Barnabas and the New Testament, Treat writes (op. cit., p. 614): Although Barnabas 4:14 appears to quote Matt 22:14, it must remain an open question whether the Barnabas circle knew written gospels. Based on Koester's analysis (1957: 125-27, 157), it appears more likely that Barnabas stood in the living oral tradition used by the written gospels. For example, the reference to gall and vinegar in Barnabas 7:3, 5 seems to preserve an early stage of tradition that influenced the formation of the passion narratives in the Gospel of Peter and the synoptic gospels.
Another book using that same title, the Gospel of Barnabas, survives in two post-medieval manuscripts in Italian and Spanish. 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.
In 1538, the Catholic religious order officially known as "Clerics Regular of St. Paul" (Clerici Regulares Sancti Pauli), gained the grand old Monastery of Saint Barnabas by the city wall of Milan as their main seat. The Order was thenceforth known by the popular name of Barnabites.
|Catholic Church titles|
|New creation|| Bishop of Milan
Barnabas Andyar Iyorhyer Gemade (born 4 September 1948) is a Nigerian politician, formerly National Chairman of the People's Democratic Party (PDP), who was elected Senator for the Benue North East constituency of Benue State, Nigeria in the 9th April 2011 national elections. He is currently a member of the Social Democratic PartyBarnabas Bidwell
Barnabas Bidwell (August 23, 1763 – July 27, 1833) was an author, teacher, and politician of the late 18th and early 19th centuries, active in Massachusetts and Upper Canada. Educated at Yale, he practised law in western Massachusetts and served as treasurer of Berkshire County. He served in the state legislature as representative and senator, in the US Congress as spokesman for the administration of Thomas Jefferson. He was effective in defending the administration's positions and passing important legislation, and was the Massachusetts Attorney General from 1807 to 1810, when exaggerated press accounts of irregularities in the Berkshire County books halted his political career and prompted his flight to Upper Canada. Bidwell later paid the $63.18, plus fines, which he attributed to a Berkshire County clerk while he was away on duties in Boston. Nonetheless, the controversy, exaggerated in the press by his Federalist Party enemies, effectively scuppered his potential appointment to the US Supreme Court.
In Canada, he won a seat in the provincial assembly but his political opponents managed to expel him on charges of having his American citizenship, being a fugitive, and having immoral character.Barnabas Collins
Barnabas Collins is a fictional character, a featured role in the ABC daytime serial Dark Shadows, which aired from 1966 to 1971. Barnabas is a 175-year-old vampire in search of fresh blood and his lost love, Josette. The character, originally played by Canadian actor Jonathan Frid, was introduced in an attempt to resurrect the show's flagging ratings, and was originally to have only a brief 13-week run. He was retained due to his popularity and the program's quick spike in ratings, and became virtually the star of the show.
A defining feature of Barnabas' character development is his gradual but persistent transformation from a frightening creature of the night into the show's protagonist, who selflessly, heroically and repeatedly risks his life to save the Collins family from catastrophe.
In the 1991 NBC revival version of Dark Shadows, British actor Ben Cross played the role of Barnabas Collins. Alec Newman played the part in the unreleased 2004 pilot film. In the recent series of audio dramas produced by Big Finish Productions, he is portrayed by Andrew Collins, while Frid returned to portray the role a final time in The Night Whispers. The role is played by Johnny Depp in director Tim Burton's 2012 film, Dark Shadows.
Barnabas Collins was the main character in most of the 32 "Dark Shadows" paperback novels written by Marilyn Ross (Canadian author W.E.D. Ross) from the late 1960s to the early '70s. (Ross wrote hundreds of novels in several genres and under various pseudonyms.)
TV Guide named Barnabas Collins #8 in its 2013 list of The 60 Nastiest Villains of All Time.Barnabas Sibusiso Dlamini
Barnabas Sibusiso Dlamini (15 May 1942 – 28 September 2018) was a Swazi politician who served as Prime Minister of Eswatini, from 1996 to 2003 and again from October 2008 to September 2018.Dark Shadows
Dark Shadows is an American Gothic soap opera that originally aired weekdays on the ABC television network, from June 27, 1966, to April 2, 1971. The show depicted the lives, loves, trials and tribulations of the wealthy Collins family of Collinsport, Maine, where a number of supernatural occurrences take place.
The series became hugely popular when vampire Barnabas Collins (Jonathan Frid) appeared ten months into its run. Dark Shadows also featured ghosts, werewolves, zombies, man-made monsters, witches, warlocks, time travel, and a parallel universe. A small company of actors each played many roles; as actors came and went, some characters were played by more than one actor.
Dark Shadows was distinguished by its vividly melodramatic performances, atmospheric interiors, memorable storylines, numerous dramatic plot twists, adventurous music score, broad cosmos of characters and heroic adventures. The original network run of the show lasted for nearly five years to amass 1,225 episodes.
It continues to enjoy an intense cult following. In 2004 and 2007, Dark Shadows was ranked #19 and #23 on TV Guide's Top Cult Shows Ever.Since 2006, the series has continued as a range of audio dramas produced by Big Finish Productions, featuring many of the original cast, including David Selby, Lara Parker, and Kathryn Leigh Scott.Dark Shadows (film)
Dark Shadows is a 2012 American horror comedy film based on the gothic television soap opera of the same name. It was directed by Tim Burton and stars Johnny Depp, Michelle Pfeiffer, Helena Bonham Carter, Eva Green, Jackie Earle Haley, Jonny Lee Miller, Chloë Grace Moretz, and Bella Heathcote in a dual role. The film had a limited release on May 10, 2012, and was officially released the following day in the United States.The film performed disappointingly at the United States box office, but did well in foreign markets. The film received mixed reviews; critics praised its visual style and consistent humor but felt it lacked a focused or substantial plot and developed characters. The film was produced by Richard D. Zanuck, who died two months after its release. It featured the final appearance of original series actor Jonathan Frid, who died shortly before its release. It was the 200th film appearance of actor Christopher Lee, and his fifth appearance in a Burton film.Elymas
Elymas , also known as Bar-Jesus (Ancient Greek: Βαριεσοῦ, Aramaic: Bar-Shuma, Latin: Bariesu), is a Jew in the Acts of the Apostles, chapter 13, in the New Testament. Acts of the Apostles calls him a magus, which the King James Bible here translates as "sorcerer". He is represented as opposing the disciple Paul the Apostle, who is called at this point for the first time with his Roman name, and Barnabas in the city of Paphos on Cyprus, when Sergius Paulus, the Roman Proconsul, wishes to hear Paul and Barnabas speak about Jesus. Because of this opposition, Paul claims that God had decided to make him temporarily blind. A cloud of darkness immediately begins blocking his sight; after this Sergius Paulus is converted to Christianity .Elymas’s intentions for Sergius are unclear, only that he was desperate to keep him from receiving the word about Jesus. Perhaps he had the proconsul’s ear and was his advisor on matters of faith. This would make sense as Sergius is obviously learned about Jewish teachings and Elymas is Jewish. The message Paul and Barnabas bring threatens the false-prophet’s usefulness to the island's most powerful administrator.
Bar-Jesus received the same curse that Paul himself did: temporary blindness. It is clear from the passage that Bar-Jesus had the ear of the proconsul and was well known throughout the region. He was a self-proclaimed prophet of God who may have had his own religious agenda.
Elymas stirred up a riot of Jews and pagans in Salamina (Salamis) against Barnabas, according to The Golden Legend.Epistle of Barnabas
The Epistle of Barnabas (Greek: Βαρνάβα Ἐπιστολή) is a Greek epistle written between 70–132 CE. It is preserved complete in the 4th-century Codex Sinaiticus, where it appears immediately after the New Testament and before the Shepherd of Hermas. For several centuries it was one of the "antilegomena" writings that some Christians looked on as sacred scripture, while others excluded them. Eusebius of Caesarea classified it as such. It is mentioned in a perhaps third-century list in the sixth-century Codex Claromontanus and in the later Stichometry of Nicephorus appended to the ninth-century Chronography of Nikephoros I of Constantinople. Some early Fathers of the Church ascribed it to the Barnabas who is mentioned in the Acts of the Apostles, but it is now generally attributed to an otherwise unknown early Christian teacher, perhaps of the same name. It is distinct from the Gospel of Barnabas.Gospel of Barnabas
The Gospel of Barnabas is a book depicting the life of Jesus, which claims to be by the biblical Barnabas who in this work is one of the twelve apostles. Two manuscripts are known to have existed, both dated to the late 16th or early 17th centuries, with one written in Italian and the other in Spanish. The Spanish manuscript is now lost, its text surviving only in a partial 18th-century transcript. Barnabas is about the same length as the four canonical gospels put together, with the bulk being devoted to an account of Jesus' ministry, much of it harmonized from accounts also found in the canonical gospels. In some key respects, it conforms to the Islamic interpretation of Christian origins and contradicts the New Testament teachings of Christianity.
The text of this Gospel is late and pseudepigraphical. However, some academics suggest that it may contain remnants of an earlier, apocryphal work (perhaps Gnostic, Ebionite or Diatessaronic), redacted to bring it more in line with Islamic doctrine. Some Muslims consider the surviving versions as transmitting a suppressed apostolic original. Some Islamic organizations cite it in support of the Islamic view of Jesus.
This work should not be confused with the surviving Epistle of Barnabas, nor with the surviving Acts of Barnabas.John Mark
John Mark is named in the Acts of the Apostles as an assistant accompanying Paul and Barnabas on their missionary journeys. Traditionally he is regarded as identical with Mark the Evangelist.Mark the cousin of Barnabas
Mark the cousin of Barnabas is a character mentioned in the New Testament, usually identified with John Mark (and thus with Mark the Evangelist). The opinion that this Mark is a different Mark is found in the writings of Hippolytus of Rome who thought them to be separate people.Roman Catholic Archdiocese of Philadelphia
The Roman Catholic Archdiocese of Philadelphia is an ecclesiastical territory or diocese of the Roman Catholic Church in southeastern Pennsylvania, in the United States. It covers the City and County of Philadelphia as well as Bucks, Chester, Delaware, and Montgomery counties. The diocese was erected by Pope Pius VII on April 8, 1808, from territories of the Archdiocese of Baltimore. Originally the diocese included all of Pennsylvania, Delaware, and seven counties and parts of three counties in New Jersey. The diocese was raised to the dignity of a metropolitan archdiocese on February 12, 1875. The seat of the archbishop is the Cathedral-Basilica of Ss. Peter & Paul.
It is also the Metropolitan See of the Ecclesiastical Province of Philadelphia, which includes the suffragan episcopal sees of Allentown, Altoona-Johnstown, Erie, Greensburg, Harrisburg, Pittsburgh, and Scranton. The territory of the province is coextensive with the state of Pennsylvania.Saint Barnabas High School
Saint Barnabas High School is an all-girls, private, Roman Catholic high school located in the Woodlawn section of The Bronx, New York. It is part of the Roman Catholic Archdiocese of New York.St. Barnabas' Church (Bronx)
The Church of St. Barnabas is a Roman Catholic parish church under the authority of the Roman Catholic Archdiocese of New York, located at Martha Avenue near East 241st Street in The Bronx, New York City. The parish was established in July 1910 by the Rev. Michael A. Reilly, separated from the Bronx parish of St. Frances of Rome. It is one of the largest parishes in the Archdiocese.St Barnabas' Church, Crewe
St Barnabas' Church is in West Street, Crewe, Cheshire, England. It is an active Anglican parish church in the deanery of Nantwich, the archdeaconry of Macclesfield, and the diocese of Chester. The church is recorded in the National Heritage List for England as a designated Grade II listed building.St Barnabas' Church, Erdington
St. Barnabas' Church is a Church of England parish church in Erdington in the north of Birmingham, England.St Barnabas' Church, Morecambe
St Barnabas' Church is in Regent Road, Morecambe, Lancashire, England. It is an active Anglican parish church in the deanery of Lancaster and Morecambe, the archdeaconry of Lancaster, and the diocese of Blackburn.St Barnabas Anglican Church, Broadway
St Barnabas Anglican Church, Broadway is an Anglican church in the Diocese of Sydney, Australia. The church property is located on Broadway, near the University of Sydney and University of Technology, Sydney.Barneys is well known in Sydney for its church signs, including a celebrated "battle" with the publican across the road. The church would put up one sign and the hotel would have another with a witty reply to the church's sign. Some of the signs attracted the attention of the Sydney media.
Arthur Stace, the "Eternity" man, was a member of the church.St Barnabas Hospital (Bronx)
St Barnabas Hospital is a non-profit hospital founded in 1866. The hospital is located in the Belmont neighborhood of The Bronx in New York City. The hospital is a level 2 adult trauma center.
New Testament people
† Recognized as a prophet. ‡Status as a prophet is not universally recognized
^=his coming to Milan is probably legendary +=sede vacante $=considered an intruder by the Catholic Church