The Son of Man

The Son of Man (French: Le fils de l'homme) is a 1964 painting by the Belgian surrealist painter René Magritte. It is perhaps his most well-known artwork.[1]

Magritte painted it as a self-portrait.[2] The painting consists of a man in an overcoat and a bowler hat standing in front of a low wall, beyond which are the sea and a cloudy sky. The man's face is largely obscured by a hovering green apple. However, the man's eyes can be seen peeking over the edge of the apple. Another subtle feature is that the man's left arm appears to bend backwards at the elbow.

About the painting, Magritte said:

At least it hides the face partly well, so you have the apparent face, the apple, hiding the visible but hidden, the face of the person. It's something that happens constantly. Everything we see hides another thing, we always want to see what is hidden by what we see. There is an interest in that which is hidden and which the visible does not show us. This interest can take the form of a quite intense feeling, a sort of conflict, one might say, between the visible that is hidden and the visible that is present.[3]

The Son of Man
Magritte TheSonOfMan
ArtistRené Magritte
MediumOil on canvas
Dimensions116 cm × 89 cm (45.67 in × 35 in)
LocationPrivate collection

Similar paintings

The Son of Man closely resembles two other Magritte paintings. The Great War (La grande guerre, 1964) is a variation on The Son of Man which represents only the upper torso and head of the bowler hatted man, with the apple completely hiding his face. The Taste of the Invisible (Le Gout de l'invisible) is a gouache painting of the same subject.[4]

Another painting from the same year, called The Great War on Facades (La Grande Guerre Façades, 1964), features a person standing in front of a wall overlooking the sea (as in The Son of Man), but it is a woman, holding an umbrella, her face covered by flowers. There is also Man in the Bowler Hat, a similar painting wherein a man's face is obscured by a bird rather than an apple.

In popular culture

In 1970, Norman Rockwell created a playful homage to The Son of Man as a 330 by 440 mm (13 by 17.5 in) oil painting entitled Mr. Apple,[5] in which a man's head is replaced, rather than hidden, by a red apple.

The painting plays an important role in the 1999 version of The Thomas Crown Affair.[6] It appears several times, first when Crown and Catherine Banning are walking through the museum and she jokingly calls it his portrait, and particularly in the final robbery scenes when men wearing bowler hats and trench coats carry briefcases throughout the museum to cover Crown's movements and confuse the security team.

The green apple was an ongoing motif in Magritte's work. His use of it in the 1966 painting Le Jeu De Morre, owned by Paul McCartney, inspired the Beatles to name their record company "Apple Corps", and subsequently through this, Steve Jobs to name his company "Apple Computer".[7]


  1. ^ Pound, Cath (5 December 2017). "Magritte and the subversive power of his pipe". The BBC. Retrieved 2018-01-05.
  2. ^ Chernick, Karen (April 12, 2018). "Why Magritte Was Fascinated with Bowler Hats". Artsy.
  3. ^ In a radio interview with Jean Neyens (1965), cited in Torczyner, Magritte: Ideas and Images, trans. Richard Millen (New York: Harry N. Abrams), p.172.
  4. ^ David,, Sylvester (1992). Magritte : the silence of the world. [Houston]: Menil Foundation. p. 24. ISBN 0810936267. OCLC 24846694.CS1 maint: extra punctuation (link)
  5. ^ "Mr Apple by Norman Rockwell brings $33,722 in online auction". Antique Trader.
  6. ^ Howe, Desson (6 August 1999). "'Thomas Crown': An Affair to Remember". The Washington Post. Retrieved 2018-01-05.
  7. ^ Silver, Craig (5 December 2013). "How A Magritte Painting Led to Apple Computer". Forbes. Retrieved 2018-01-05.

The Agapemonites or Community of The Son of Man was a Christian religious group or sect that existed in England from 1846 to 1956. It was named from the Greek: agapemone meaning "abode of love". The Agapemone community was founded by the Reverend Henry Prince in Spaxton, Somerset. The sect also built a church in Upper Clapton, London, and briefly had bases in Stoke-by-Clare in Suffolk, Brighton and Weymouth.

The ideas of the community were based on the theories of various German religious mystics and its primary object was the spiritualisation of the matrimonial state. The Church of England had dismissed Prince earlier in his career for his radical teachings. The Agapemonites predicted the imminent return of Jesus Christ. According to newspaper accounts, Prince's successor, John Hugh Smyth-Pigott, declared himself Jesus Christ reincarnate.

The Agapemone community consisted mostly of wealthy unmarried women. Both Prince and Smyth-Pigott took many spiritual brides. Later investigations have shown that these "brides" were not solely spiritual and that some produced illegitimate children. In 1860, Prince lost a lawsuit brought on behalf of Louisa Nottidge by the Nottidge family and the group vanished from the public eye. It finally closed in 1956 when the last member died.

Book of Moses

The Book of Moses, dictated by Joseph Smith, is part of the scriptural canon for some in the Latter Day Saint movement. The book begins with the "Visions of Moses," a prologue to the story of the creation and the fall of man (Moses chapter 1), and continues with material corresponding to Smith's revision (JST) of the first six chapters of the Book of Genesis (Moses chapters 2–5, 8), interrupted by two chapters of "extracts from the prophecy of Enoch" (Moses chapters 6–7). Portions of the Book of Moses were originally published separately by The Church of Jesus Christ of Latter-day Saints (LDS Church) in 1851, but later combined and published as the Book of Moses in the Pearl of Great Price, one of the four books of its scriptural canon. The same material is published by the Community of Christ as parts of its Doctrine and Covenants and Inspired Version of the Bible.

Eternal sin

In Christian hamartiology, eternal sins, unforgivable sins, or unpardonable sins are sins which will not be forgiven by God. One eternal or unforgivable sin (blasphemy against the Holy Spirit) is specified in several passages of the Synoptic Gospels, including Mark 3:28–29, Matthew 12:31–32, and Luke 12:10.

In Catholic teaching there are six sins that blaspheme against the Holy Spirit. They are:

Despair (believing that one's evil is beyond God's forgiveness);

Presumption (glory without merit, that is, hope of salvation without keeping the Commandments, or expectation of pardon for sin without repentance)

Envying the goodness of another (sadness or repining at another's growth in virtue and perfection);

Obstinacy in sin (willful persisting in wickedness, and running on from sin to sin, after sufficient instructions and admonition);

Final impenitence (to die without either confession or contrition for sins);

Impugning the known truth (to argue against known points of faith, and this includes misrepresenting parts or all of the Christian faith to make it seem undesirable).

Gospel of Mark

The Gospel According to Mark (Greek: Εὐαγγέλιον κατὰ Μᾶρκον, romanized: Euangélion katà Mârkon) is one of the four canonical gospels and one of the three synoptic gospels. It tells of the ministry of Jesus from his baptism by John the Baptist to his death and burial and the discovery of the empty tomb – there is no genealogy of Jesus or birth narrative, nor, in the original ending at chapter 16, any post-resurrection appearances of Jesus. It portrays Jesus as a heroic man of action, an exorcist, a healer, and a miracle worker. Jesus is also the Son of God, but he keeps his identity secret (the Messianic Secret), concealing it in parables so that even most of the disciples fail to understand. All this is in keeping with prophecy, which foretold the fate of the messiah as suffering servant. The gospel ends, in its original version, with the discovery of the empty tomb, a promise to meet again in Galilee, and an unheeded instruction to spread the good news of the resurrection.Mark probably dates from AD 66–70. Most scholars reject the tradition which ascribes it to John Mark, the companion of the apostle Peter, and regard it (and the other gospels) as anonymous, the work of an unknown author working with various sources including collections of miracle stories, controversy stories, parables, and a passion narrative.Mark was traditionally placed second, and sometimes fourth, in the Christian canon, as an inferior abridgement of what was regarded as the most important gospel, Matthew. The Church has consequently derived its view of Jesus primarily from Matthew, secondarily from John, and only distantly from Mark. It was only in the 19th century that Mark came to be seen as the earliest of the four gospels, and as a source used by both Matthew and Luke. The hypothesis of Marcan priority (that Mark was written first) continues to be held by the majority of scholars today, and there is a new recognition of the author as an artist and theologian using a range of literary devices to convey his conception of Jesus as the authoritative yet suffering Son of God.

Healing the paralytic at Capernaum

Healing the paralytic at Capernaum is one of the miracles of Jesus in the Gospels in Matthew (9:1–8), Mark (2:1–12), and Luke (5:17–26). Jesus was living in Capernaum and teaching the people there, and on one occasion the people gathered in such large numbers that there was no room left inside the house where he was teaching, not even outside the door. Some men came carrying a paralyzed man but could not get inside, so they made an opening in the roof above Jesus and then lowered the man down. When Jesus saw their faith, he said to the paralyzed man, "Son, your sins are forgiven."

Some of the teachers of the law interpreted this as blasphemy, since God alone can forgive sins. Mark states that Jesus "knew in his spirit that this was what they were thinking in their hearts." (2:8 Jesus said to them, "Why are you thinking these things? Which is easier: to say to the paralytic, 'Your sins are forgiven,' or to say, 'Get up, take your mat and walk'? But that you may know that the Son of Man has authority on earth to forgive sins …" He says to the man "...get up, take your mat and go home." (8-11).

Mark's Gospel states that this event took place in Capernaum. In Matthew's Gospel, it took place in "his own town" which he had reached by crossing the Sea of Galilee, while Luke's Gospel does not specify where the miracle occurred.

Homelessness of Jesus

The gospels demonstrate the homelessness of Jesus lasting for the entirety of his public ministry. He left the economic security he had as an artisan and the reciprocity he had with his family and wandered Palestine depending on charity. Many of the people on whom he depended for charity were women. Because his ministry took place in the vicinity of his disciples' hometowns, it is likely that the group often slept at the homes of the disciples' family members.Of the Four Evangelists, Luke emphasizes Jesus' homelessness the most. Matthew 8:20 and Luke 9:59 both record a statement by Jesus in which he describes his homelessness by saying that "foxes have holes and the birds of the air have nests, but the son of man has nowhere to lay his head". The implication is that the scribe who has just offered to become a follower of Jesus should also expect the same. Theologian John Gill noted a parallel between this saying and the Jews' expectation of the Messiah: "if he (the Messiah) should come, 'there's no place in which he can sit down'.Sophiologists interpreted Jesus' homelessness as the homelessness of Sophia. New Monastic writer Shane Claiborne refers to Jesus as "the homeless rabbi". Catholic theologian Rosemary Radford Ruether discusses Jesus' homelessness in relation to the concept of kenosis, the voluntary renunciation of power in order to submit to the will of God. In a book length study on the Gospel of Matthew, Robert J. Myles has argued that the homelessness of Jesus is often romanticized in biblical interpretation in a way that obscures the destitution and lack of agency that would have likely accompanied the situation.Canadian sculptor Tim Schmalz created Jesus the Homeless, a 2013 bronze sculpture of Jesus lying on a park bench covered in a blanket with his wounded feet protruding.

Jesus predicts his death

There are several references in the Synoptic Gospels (the gospels of Matthew, Mark and Luke) to Jesus predicting his own death, the first two occasions building up to the final prediction of his crucifixion. Matthew's Gospel adds a prediction, before he and his disciples enter Jerusalem, that he will be crucified there.In the Gospel of Mark, generally agreed to be the earliest Gospel, written around the year 70, Jesus predicts his death three times. Walter Schmithals, noting that this Gospel also contains verses in which Jesus appears to predict his Passion, suggests that these represent the earlier traditions available to the author, and the three death predictions are redactional creations of the author. The setting for the first prediction is somewhere near Caesarea Philippi, immediately after Peter proclaims Jesus as the Messiah. Jesus tells his followers that "the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again". When Peter objects, Jesus tells him: "Get behind me, Satan! You do not have in mind the things of God, but the things of men". (Mark 8:31–33)

The Gospel of Matthew 16:21–28 includes this episode, saying that Jesus "from that time", i.e. on a number of occasions, Jesus "began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed ...".The Gospel of Luke 9:22–27 shortens the account, dropping the dialogue between Jesus and Peter.

Each time Jesus predicts his arrest and death, the disciples in some way or another manifest their incomprehension, and Jesus uses the occasion to teach them new things. The second warning appears in Mark 9:30–32 (and also in Matthew 17:22–23) as follows:

He said to them, "The Son of Man is going to be betrayed into the hands of men. They will kill him, and after three days he will rise." But they did not understand what he meant and were afraid to ask him about it.

The third prediction in Matthew 20:17–19 specifically mentions crucifixion:

Now as Jesus was going up to Jerusalem, he took the twelve disciples aside and said to them, "We are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and the teachers of the law. They will condemn him to death and will turn him over to the Gentiles to be mocked and flogged and crucified. On the third day he will be raised to life!"

The fourth prediction in Matthew is found in Matthew 26:1-2, immediately before the plot made against him by the religious Jewish leaders:

"As you know, the Passover is two days away — and the Son of Man will be handed over to be crucified."The hypothetical Q source, widely considered by scholars to be a collection of sayings of Jesus used, in addition to the Gospel of Mark, by the authors of the Luke and Matthew Gospels, contains no predictions of the death of Jesus.The Gospel of John, in chapters 12 to 17, also mentions several occasions where Jesus prepared his disciples for his departure, which the gospel also refers to as his "glorification":

Jesus answered them, saying, “The hour has come that the Son of Man should be glorified. Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain.

Each of the Synoptic Gospels refers more times Jesus foretelling His death and resurrection after three days. The concordances are summarized in the following table:

As shown in the Daily Mass Readings provided in the Latin Rite of the Roman Catholic Church, the prediction given by Jesus in Mark 9:32 has one of its main references in the Wisdom of Solomon:

12 Therefore let us lie in wait for the righteous; because he is not for our turn, and he is clean contrary to our doings: he upbraideth us with our offending the law, and objecteth to our infamy the transgressings of our education.

17 Let us see if his words be true: and let us prove what shall happen in the end of him. For if the just man be the son of God, he will help him, and deliver him from the hand of his enemies. Let us examine him with despitefulness and torture, that we may know his meekness, and prove his patience. Let us condemn him with a shameful death: for by his own saying he shall be respected.

John's vision of the Son of Man

John's vision of the Son of Man is described in the scriptural Revelation 1:9-20. John sees a vision of the risen, ascended and glorified Jesus Christ, whom he describes as one "like the Son of Man" (verse 13). Jesus is portrayed in this vision as having a robe with a golden sash, white hair, eyes like blazing fire, feet like bronze and a voice like rushing waters. He holds seven stars in his right hand and has a double-edged sword coming out of his mouth. The vision is also notable for being the only identifiable physical description of Jesus in any form in the Biblical canon.

Light of the World

Light of the World (Greek: φώς τοῦ κόσμου Phṓs tou kósmou) is a phrase Jesus used to describe himself and his disciples in the New Testament. The phrase is recorded in the Gospels of Matthew and John. It is closely related to the parables of Salt and Light and Lamp under a bushel.

Matthew 16

Matthew 16 is the sixteenth chapter in the Gospel of Matthew in the New Testament section of the Christian Bible. Jesus starts his final journey to Jerusalem ministering through Judea. The narrative can be divided into the following subsections:

No sign except the Sign of Jonah (16:1-4)

Beware of yeast (16:5–12)

Peter's confession (16:13–20)

Predicting His Death and Resurrection (16:21-26)

Return of the Son of Man (16:27–28)

Maurice Casey

Philip Maurice Casey (18 October 1942 – 10 May 2014) was a British scholar of New Testament and early Christianity. He was an emeritus professor at the University of Nottingham, having served there as Professor of New Testament Languages and Literature at the Department of Theology.


Metatron (Hebrew: מֶטָטְרוֹן Meṭāṭrōn, מְטַטְרוֹן Məṭaṭrōn, מֵיטַטְרוֹן Mēṭaṭrōn, מִיטַטְרוֹן Mīṭaṭrōn) or Mattatron (Hebrew: מַטַּטְרוֹן Maṭṭaṭrōn) is an angel in Judeo-Islamic mythology, mentioned in a few brief passages in the Aggadah and in mystical Kabbalistic texts within the Rabbinic literature. The name Metatron is not mentioned in the Torah and how the name originated is a matter of debate. In Islamic tradition, he is also known as Mīṭaṭrūsh, the angel of the veil. In folkloristic tradition, he is the highest of the angels and serves as the celestial scribe or "recording angel".In Jewish apocrypha and early kabbalah, "Metatron" is the name that Enoch received after his transformation into an angel.

Names and titles of Jesus in the New Testament

Two names and a variety of titles are used to refer to Jesus in the New Testament.In Christianity, the two names Jesus and Emmanuel that refer to Jesus in the New Testament have salvific attributes. After the Crucifixion of Jesus the early Church did not simply repeat his messages, but focused on him, proclaimed him, and tried to understand and explain his message. One element of the process of understanding and proclaiming Jesus was the attribution of titles to him. Some of the titles that were gradually used in the early Church and then appeared in the New Testament were adopted from the Jewish context of the age, while others were selected to refer to, and underscore the message, mission and teachings of Jesus. In time, some of these titles gathered significant Christological significance.Christians have attached theological significance to the Holy Name of Jesus. The use of the name of Jesus in petitions is stressed in John 16:23 when Jesus states: "If you ask the Father anything in my name he will give it you." There is widespread belief among Christians that the name Jesus is not merely a sequence of identifying symbols but includes intrinsic divine power.

Olivet Discourse

The Olivet Discourse or Olivet prophecy is a biblical passage found in the Synoptic Gospels in Matthew 24 and 25, Mark 13, and Luke 21. It is also known as the Little Apocalypse because it includes the use of apocalyptic language, and it includes Jesus' warning to his followers that they will suffer tribulation and persecution before the ultimate triumph of the Kingdom of God. The Olivet discourse is the last of the Five Discourses of Matthew and occurs just before the narrative of Jesus' passion beginning with the anointing of Jesus.

In all three synoptic Gospels this episode includes the Parable of the Budding Fig Tree.It is unclear whether the tribulation Jesus describes is a past, present or future event. Some believe the passage largely refers to events surrounding the destruction of the Temple in Jerusalem and as such is used to date the Gospel of Mark around the year 70.

Sanhedrin trial of Jesus

In the New Testament, the Sanhedrin trial of Jesus refers to the trial of Jesus before the Sanhedrin (a Jewish judicial body) following his arrest in Jerusalem and prior to his dispensation by Pontius Pilate. It is an event reported by all four canonical gospels of the New Testament, although John's Gospel does not explicitly mention a Sanhedrin trial in this context.Jesus is generally quiet, does not mount a defense, and rarely responds to the accusations, but is condemned by the Jewish authorities for various accusations: violating the Sabbath law (by healing on the Sabbath), threatening to destroy the Jewish Temple, sorcery, exorcising people by the power of demons and claiming to be both the Messiah and the Son of God. The Jewish leaders then take Jesus to Pontius Pilate, the governor of Roman Judaea, and ask that he be tried for claiming to be the King of the Jews.

The trial as depicted in the Synoptic Gospels is temporally placed informally on Thursday night and then again formally on Friday morning. However, since the Jewish preparation day begins Thursday at sunset, according to the Gospel of John this informally happened Wednesday night and then again formally on Thursday morning, with him eventually being taken off the cross Thursday night, being the beginning of the Jews 'day of preparation', as it is written at John 19:42.

Second Coming

The Second Coming (sometimes called the Second Advent or the Parousia) is a Christian and Islamic belief regarding the future (or past) return of Jesus after his ascension to heaven about two thousand years ago. The idea is based on messianic prophecies and is part of most Christian eschatologies.

Views about the nature of Jesus's Second Coming vary among Christian denominations and among individual Christians.

Son of man

"Son of man", "son of Adam", or "like a man" are phrases used in the Hebrew Bible, various apocalyptic works of the intertestamental period, and in the Greek New Testament. In the indefinite form ("son of Adam", "son of man", "like a man") used in the Hebrew Bible it is a form of address, or it contrasts human beings against God and the angels, or contrasts foreign nations (like Persia and Babylon), which are often represented as animals in apocalyptic writings (bear, goat, or ram), with Israel which is represented as human (a "son of man"), or it signifies an eschatological human figure (the Jewish King Messiah).

In the indefinite form it is used in the Greek Old Testament, Biblical apocrypha and Pseudepigrapha. The Greek New Testament uses the earlier indefinite form while introducing a novel definite form, "the son of man", signifying the divine Messiah godhead, in the Christian understanding of the concept.

Son of man (Christianity)

Son of man is an expression in the sayings of Jesus in Christian writings, including the Gospels, the Acts of the Apostles and the Book of Revelation. The meaning of the expression is controversial. Interpretation of the use of "the Son of man" in the New Testament has remained challenging and after 150 years of debate no consensus on the issue has emerged among scholars.The expression "the Son of man" occurs 81 times in the Greek text of the four Canonical gospels, and is used only in the sayings of Jesus. The Hebrew expression "son of man" (בן–אדם i.e. ben-'adam) also appears in the Torah over a hundred times.The use of the definite article in "the Son of man" in the Koine Greek of the Christian gospels is original, and before its use there, no records of its use in any of the surviving Greek documents of antiquity exist. Geza Vermes has stated that the use of "the Son of man" in the Christian gospels is unrelated to Hebrew Torah usages.For centuries, the Christological perspective on Son of man has been seen as a possible counterpart to that of Son of God and just as Son of God affirms the divinity of Jesus, in a number of cases Son of man affirms his humanity. However, while the profession of Jesus as the Son of God has been an essential element of Christian creeds since the Apostolic age, such professions do not apply to Son of man and the proclamation of Jesus as the Son of man has never been an article of faith in Christianity.



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