Name
Naming convention, various names
A typical Jew in Jesus' time had only one name, sometimes followed by the phrase "son of ">ather's name, or the individual's hometown. Thus, in the New Testament, Jesus is commonly referred to as "Jesus ofBut after he had considered this, an angel of the Lord appeared to him in a dream and said, "Joseph son of David, do not be afraid to take Mary home as your wife, because what is conceived in her is from the Holy Spirit. She will give birth to a son, and you are to give him the name Jesus, because he will save his people from their sins."
Etymology
Modern linguistic analysis
The English name ''Jesus'' is derived from the Latin ''Iesus'', itself a transliteration of the Greek ('). The Greek form is probably a rendering of the Hebrew and Aramaic name ('' Yēšūaʿ''), a shorter variant of the earlier Hebrew name ('' Yəhōšūaʿ'', English: "Joshua"). The modern linguistic analysis of the name ''Yehoshua'' is " Yahweh is lordly". Joshua (''Yehoshua'') was also the name of Moses's successor and of a Jewish high priest in the Hebrew Bible, both of whom are represented in the Septuagint (a Greek translation of the Hebrew Bible) as '.Traditional Christian analysis
The name ''Yəhōšūaʿ'' likely means "Jesus as the Christ
Since the early period of Christianity, Christians have commonly referred to Jesus as "Jesus Christ". "Jesus Christ" is the name that the author of the Gospel of John claims Jesus gave to himself during hisLife and teachings in the New Testament
Canonical gospels
The fourGenealogy and nativity
Jesus was Jewish, born to Mary, wife of Joseph. The Gospels of Matthew and Luke offer two accounts of his genealogy. Matthew traces Jesus' ancestry to Abraham through David. Luke traces Jesus' ancestry throughEarly life, family, and profession
Jesus' childhood home is identified in the Gospels of Luke and Matthew as the town of Nazareth inBaptism and temptation
The Synoptic accounts of Jesus' baptism are all preceded by information about John the Baptist. They show John preaching penance and repentance for the remission of sins and encouraging the giving ofPublic ministry
The Synoptics depict two distinct geographical settings in Jesus' ministry. The first takes place north of Judea, inDisciples and followers
Near the beginning of his ministry, Jesus Commissioning of the Twelve Apostles, appoints twelve apostles. In Matthew and Mark, despite Jesus only briefly requesting that they join him, Jesus' first four apostles, who were fishermen, are described as immediately consenting, and abandoning their nets and boats to do so. In John, Jesus' first two apostles were disciples of John the Baptist. The Baptist sees Jesus and calls him the Lamb of God; the two hear this and follow Jesus. In addition to the Twelve Apostles, the opening of the passage of the Sermon on the Plain identifies a much larger group of people as disciples. Also, in s:Bible (American Standard)/Luke#10:1, Luke 10:1–16 Jesus sends Seventy disciples, 70 or 72 of his followers in pairs to prepare towns for his prospective visit. They are instructed to accept hospitality, heal the sick, and spread the word that the Kingship and kingdom of God, Kingdom of God is coming. In Mark, the disciples are notably obtuse. They fail to understand Jesus' miracles, his parables, or what "rising from the dead" means. When Jesus is later arrested, they desert him.Teachings and miracles
In the Synoptics, Jesus teaches extensively, often in parables, about the Kingdom of God (or, in Matthew, the Kingdom of Heaven (Gospel of Matthew), Kingdom of Heaven). The Kingdom is described as both imminent and already present in the ministry of Jesus. Jesus promises inclusion in the Kingdom for those who accept his message. He talks of the "Son of man, Son of Man", an Apocalypse, apocalyptic figure who will come to gather the chosen. Jesus calls people to repent their sins and to devote themselves completely to God. He tells his followers to adhere to Jewish law, although he is perceived by some to have broken the law himself, for example regarding the Sabbath. When asked what the greatest commandment is, Jesus replies: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind ... And a second is like it: 'You shall love your neighbor as yourself. Other ethical teachings of Jesus include Matthew 5:44, loving your enemies, refraining from hatred and lust, turning the other cheek, and forgiving people who have sinned against you. John's Gospel presents the teachings of Jesus not merely as his own preaching, but as divine revelation. John the Baptist, for example, states in s:Bible (American Standard)/John#3:34, John 3:34: "He whom God has sent speaks the words of God, for he gives the Spirit without measure." In s:Bible (American Standard)/John#7:16, John 7:16 Jesus says, "My teaching is not mine but his who sent me." He asserts the same thing in s:Bible (American Standard)/John#14:10, John 14:10: "Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works." Approximately 30 parables form about one-third of Jesus' recorded teachings. The parables appear within longer sermons and at other places in the narrative. They often contain symbolism, and usually relate the physical world to the Spirituality, spiritual. Common themes in these tales include the kindness and generosity of God and the perils of transgression. Some of his parables, such as theProclamation as Christ and Transfiguration
At about the middle of each of the three Synoptic Gospels are two significant events: the Confession of Peter and the Transfiguration of Jesus. These two events are not mentioned in the Gospel of John. In his Confession, Peter tells Jesus, "You are the Messiah, the Son of the living God." Jesus affirms that Peter's confession is divinely revealed truth. After the confession, Jesus tells his disciples about his upcoming death and resurrection. In the Transfiguration, Jesus takes Peter and two other apostles up an unnamed mountain, where "he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white." A bright cloud appears around them, and a voice from the cloud says, "This is my Son, the Beloved; with him I am well pleased; listen to him."Passion Week
The description of the last week of the life of Jesus (often called Passion Week) occupies about one-third of the narrative in the canonical gospels, starting with Jesus' triumphal entry into Jerusalem and ending with his Crucifixion.Activities in Jerusalem
In the Synoptics, the last week in Jerusalem is the conclusion of the journey through Perea and Judea that Jesus began in Galilee. Jesus rides a young donkey into Jerusalem, reflecting the tale of the Messiah's Donkey, an oracle from the Book of Zechariah in which the Jews' humble king enters Jerusalem this way. People along the way lay cloaks and small branches of trees (known as palm fronds) in front of him and sing part of Psalms 118:25-26. Jesus next expels the money changers from the Second Temple, accusing them of turning it into a den of thieves through their commercial activities. He then prophecies about the coming destruction, including false prophets, wars, earthquakes, celestial disorders, persecution of the faithful, the appearance of an "abomination of desolation", and unendurable tribulations. The mysterious "Son of Man", he says, will dispatch angels to gather the faithful from all parts of the earth. Jesus warns that these wonders will occur in the lifetimes of the hearers. In John, the Cleansing of the Temple occurs at the beginning of Jesus' ministry instead of at the end. Jesus comes into conflict with the Jewish elders, such as when they Authority of Jesus questioned, question his authority and when he Woes of the Pharisees, criticizes them and calls them hypocrites. Judas Iscariot, one of the twelve apostles, secretly strikes a bargain with the Jewish elders, agreeing to betray Jesus to them for Thirty pieces of silver, 30 silver coins. The Gospel of John recounts of two other feasts in which Jesus taught in Jerusalem before the Passion Week. In Bethany (biblical village), Bethany, a village near Jerusalem, Jesus Raising of Lazarus, raises Lazarus from the dead. This potent sign increases the tension with authorities, who conspire to kill him. Mary of Bethany anoints Jesus' feet, foreshadowing his entombment. Jesus then makes his Messianic entry into Jerusalem. The cheering crowds greeting Jesus as he enters Jerusalem add to the animosity between him and the establishment. In John, Jesus has already cleansed the Second Temple during an earlier Passover visit to Jerusalem. John next recounts Jesus' Last Supper with his disciples.Last Supper
The Last Supper is the final meal that Jesus shares with his twelve apostles in Jerusalem before his crucifixion. The Last Supper is mentioned in all four canonical gospels; Paul's First Epistle to the Corinthians also refers to it. During the meal, Jesus predicts his betrayal, Jesus predicts that one of his apostles will betray him. Despite each Apostle's assertion that he would not betray him, Jesus reiterates that the betrayer would be one of those present. Matthew 26:23–25 and John 13:26–27 specifically identify Judas as the traitor. In the Synoptics, Jesus takes bread, breaks it, and gives it to the disciples, saying, "This is my body, which is given for you". He then has them all drink from a cup, saying, "This cup that is poured out for you is the new covenant in my blood," The Christian sacrament or Ordinance (Christian), ordinance of the Eucharist is based on these events. Although the Gospel of John does not include a description of the bread-and-wine ritual during the Last Supper, most scholars agree that John 6:22–59 (the Bread of Life Discourse) has a eucharistic character and resonates with the Origin of the Eucharist#Institution narratives, institution narratives in the Synoptic Gospels and in the Pauline writings on the Last Supper. In all four gospels, Jesus predicts that Peter will deny knowledge of him three times before the rooster crows the next morning. In Luke and John, the prediction is made during the Supper. In Matthew and Mark, the prediction is made after the Supper; Jesus also predicts that all his disciples will desert him. The Gospel of John provides the only account of Maundy (foot washing), Jesus washing his disciples' feet after the meal. John also includes a long sermon by Jesus, preparing his disciples (now without Judas) for his departure. Chapters 14–17 of the Gospel of John are known as the Farewell Discourse and are a significant source of Christology, Christological content.Agony in the Garden, betrayal, and arrest
In the Synoptics, Jesus and his disciples go to the garden Gethsemane, where Jesus prays to be spared his coming ordeal. Then Judas comes with an armed mob, sent by the chief priests, Scribe#Judaism, scribes and elders. He Kiss of Judas, kisses Jesus to identify him to the crowd, which then arrest of Jesus, arrests Jesus. In an attempt to stop them, an unnamed disciple of Jesus uses a sword to cut off the ear of a man in the crowd. After Jesus' arrest, his disciples go into hiding, and Peter, when questioned, thrice Denial of Peter, denies knowing Jesus. After the third denial, Peter hears the rooster crow and recalls Jesus' prediction about his denial. Peter then weeps bitterly. In John 18:1–11, Jesus does not pray to be spared his crucifixion, as the gospel portrays him as scarcely touched by such human weakness. The people who arrest him are Imperial Roman army, Roman soldiers and Temple guards. Instead of being betrayed by a kiss, Jesus proclaims his identity, and when he does, the soldiers and officers fall to the ground. The gospel identifies Peter as the disciple who used the sword, and Jesus rebukes him for it.Trials by the Sanhedrin, Herod, and Pilate
After his arrest, Jesus is taken late at night to the private residence of the high priest, Caiaphas, who had been installed by Pilate's predecessor, the Roman procurator Valerius Gratus. The Sanhedrin was a Jewish judicial body, The gospel accounts differ on the Sanhedrin trial of Jesus, details of the trials. In Matthew 26:57, Mark 14:53 and Luke 22:54, Jesus is taken to the house of the high priest, Caiaphas, where he is Mocking of Jesus, mocked and beaten that night. Early the next morning, the chief priests and scribes lead Jesus away into their council. John 18:12–14 states that Jesus is first taken to Annas, Caiaphas's father-in-law, and then to the high priest. During the trials Jesus speaks very little, mounts no defense, and gives very infrequent and indirect answers to the priests' questions, prompting an officer to slap him. In Matthew 26:62, Jesus' unresponsiveness leads Caiaphas to ask him, "Have you no answer?" In Mark 14:61 the high priest then asks Jesus, "Are you the Messiah, the Son of the Blessed One?" Jesus replies, "I am", and then predicts the coming of the Son of man (Christianity), Son of Man. This provokes Caiaphas to tear his own robe in anger and to accuse Jesus of blasphemy. In Matthew and Luke, Jesus' answer is more ambiguous: in Matthew 26:64 he responds, "You have said so", and in Luke 22:70 he says, "You say that I am". The Jewish elders take Jesus to Pilate's Court and ask the Roman governor, Pontius Pilate, to judge and condemn Jesus for various allegations: subverting the nation, opposing the payment of tribute, claiming to be Christ, a King, and claiming to be the son of God. The use of the word "king" is central to the discussion between Jesus and Pilate. In John 18:36 Jesus states, "My kingdom is not from this world", but he does not unequivocally deny being the King of the Jews. In Luke 23:7–15, Pilate realizes that Jesus is a Galilean, and thus comes under the jurisdiction of Herod Antipas, the Herodian Tetrarchy, Tetrarch of Galilee and Perea. Pilate sends Jesus to Herod to be tried, but Jesus says almost nothing in response to Herod's questions. Herod and his soldiers mock Jesus, put an expensive robe on him to make him look like a king, and return him to Pilate, who then calls together the Jewish elders and announces that he has "not found this man guilty". Observing a Passover custom of the time, Pilate allows one prisoner chosen by the crowd to be released. He gives the people a choice between Jesus and a murderer called Barabbas ( or ''Bar-abbâ'', "son of the father", from the common given name ''Abba (given name), Abba'': 'father'). Persuaded by the elders, the mob chooses to release Barabbas and crucify Jesus. Pilate writes a sign in Hebrew, Latin, and Greek that reads "Jesus of Nazareth, the King of the Jews" (abbreviated as INRI in depictions) to be affixed to Jesus' cross, then Flagellation of Christ, scourges Jesus and sends him to be crucified. The soldiers place a crown of thorns on Jesus' head and ridicule him as the King of the Jews. They beat and taunt him before taking him to Calvary, also called Golgotha, for crucifixion.Crucifixion and entombment
Jesus' crucifixion is described in all four canonical gospels. After the trials, Jesus is led to Calvary Christ Carrying the Cross, carrying his cross; the route traditionally thought to have been taken is known as the Via Dolorosa. The three Synoptic Gospels indicate that Simon of Cyrene assists him, having been compelled by the Romans to do so. In Luke 23:27–28, Jesus tells the women in the multitude of people following him not to weep for him but for themselves and their children. At Calvary, Jesus is offered a sponge soaked in a concoction usually offered as a Analgesic, painkiller. According to Matthew and Mark, he refuses it. The soldiers then crucify Jesus and Sortes (ancient Rome), cast lots for his clothes. Above Jesus' head on the cross is Pilate's inscription, "Jesus of Nazareth, the King of the Jews". Soldiers and passersby Mocking of Jesus, mock him about it. Two convicted thieves are crucified along with Jesus. In Matthew and Mark, both thieves mock Jesus. In Luke, Impenitent thief, one of them rebukes Jesus, while Penitent thief, the other defends him. Jesus tells the latter: "today you will be with me in Paradise." In John, Mary, the mother of Jesus, and the beloved disciple were at the crucifixion. Jesus tells the beloved disciple to take care of his mother. The Roman soldiers break the two thieves' legs (a procedure designed to hasten death in a crucifixion), but they do not break those of Jesus, as he is already dead (John 19:33). In John 19:34, Longinus, one soldier pierces Jesus' side with a Holy Lance, lance, and Five Holy Wounds, blood and water flow out. In the Synoptics, when Jesus dies, the heavy curtain at the Temple is torn. In Matthew 27:51–54, Crucifixion darkness, an earthquake breaks open tombs. In Matthew and Mark, terrified by the events, a Roman centurion states that Jesus was the Son of God. On the same day, Joseph of Arimathea, with Pilate's permission and with Nicodemus's help, Descent from the Cross, removes Jesus' body from the cross, wraps him in a clean cloth, and buries him in his new Sepulchre, rock-hewn tomb. In Matthew 27:62–66, on the following day the chief Jewish priests ask Pilate for the tomb to be secured, and with Pilate's permission the priests place seals on the large stone covering the entrance.Resurrection and ascension
Mary Magdalene (alone in the Gospel of John, but accompanied by other women in the Synoptics) goes to Jesus' tomb on Sunday morning and is surprised to find it empty. Despite Jesus' teaching, the disciples had not understood that Jesus would rise again. *In Matthew 28, there are guards at the tomb. An angel descends from Heaven, and opens the tomb. The guards faint from fear. Jesus appears to Mary Magdalene and "the other Mary" after they visited the tomb. Jesus then appears to the eleven remaining disciples in Galilee and Great Commission, commissions them to baptize noachide, all nations in the name of the Father, Son and Holy Spirit, ''"teaching them to obey everything that I have commanded you."'' *In Mark 16, Salome (disciple), Salome and Mary, mother of James are with Mary Magdalene. In the tomb, a young man in a white robe (an angel) tells them that Jesus will meet his disciples in Galilee, as he had told them (referring to Mark 14:28).May, Herbert G. and Bruce M. Metzger. The New Oxford Annotated Bible with the Apocrypha. 1977. "Mark" pp. 1213–39 *In Luke, Mary and various other women meet two angels at the tomb, but the eleven disciples do not believe their story. Jesus appears to two of his followers in Emmaus. He also makes an appearance to Peter. Jesus then appears that same day to his disciples in Jerusalem. Although he appears and vanishes mysteriously, he also eats and lets them touch him to prove that he is not a spirit. He repeats his command to bring his teaching to all nations. *In John, Mary is alone at first, but Peter and the beloved disciple come and see the tomb as well. Jesus then appears to Mary at the tomb. He later appears to the disciples, breathes on them, and gives them the power to forgive and retain sins. In a second visit to disciples, he proves to a doubting disciple ("Doubting Thomas") that he is flesh and blood. The disciples return to Galilee, where Jesus makes another appearance. He performs a miracle known as the catch of 153 fish at the Sea of Galilee, after which Jesus encourages Peter to serve his followers. Jesus' Entering Heaven alive, ascension into Heaven is described in Luke 24:50–53, Acts 1:1–11 and mentioned in 1 Timothy 3:16. In theEarly Christianity
After Jesus' life, his followers, as described in the first chapters of theHistorical views
Prior to the Age of Enlightenment, Enlightenment, the Gospels were usually regarded as accurate historical accounts, but since then scholars have emerged who question the reliability of the Gospels and draw a distinction between the Jesus described in the Gospels and the Jesus of history. Since the 18th century, three separate scholarly quests for the historical Jesus have taken place, each with distinct characteristics and based on different research criteria, which were often developed during the quest that applied them. While there is widespread scholarly agreement on the existence of Jesus, and a basic consensus on the general outline of his life, the portraits of Jesus constructed by various scholars often differ from each other, and from the image portrayed in the gospel accounts. Approaches to the historical reconstruction of the life of Jesus have varied from the "maximalist" approaches of the 19th century, in which the gospel accounts were accepted as reliable evidence wherever it is possible, to the "minimalist" approaches of the early 20th century, where hardly anything about Jesus was accepted as historical. In the 1950s, as the second quest for the historical Jesus gathered pace, the minimalist approaches faded away, and in the 21st century, minimalists such as Robert M. Price, Price are a very small minority. Although a belief in the Biblical inerrancy, inerrancy of the Gospels cannot be supported historically, many scholars since the 1980s have held that, beyond the few facts considered to be historically certain, certain other elements of Jesus' life are "historically probable". Modern scholarly research on the historical Jesus thus focuses on identifying the most probable elements.Judea and Galilee in the 1st century
In AD 6, Judea, Edom, Idumea, and Samaria were transformed from a Herodian dynasty, Herodian Client state, client kingdom of the Roman Empire into an imperial province, also called Judea (Roman province), Judea. A Roman prefect, rather than a client king, ruled the land. The prefect ruled from Caesarea Maritima, leaving Jerusalem to be run by the List of High Priests of Israel, High Priest of Israel. As an exception, the prefect came to Jerusalem during religious festivals, when religious and patriotic enthusiasm sometimes inspired unrest or uprisings. Gentile lands surrounded the Jewish territories of Judea andSources
New Testament scholars face a formidable challenge when they analyze the canonical Gospels. The Gospels are not biographies in the modern sense, and the authors explain Jesus' theological significance and recount his public ministry while omitting many details of his life. The reports of supernatural events associated with Jesus' death and resurrection make the challenge even more difficult. Scholars regard the Gospels as compromised sources of information because the writers were trying to glorify Jesus. Even so, the sources for Jesus' life are better than sources scholars have for the life of Alexander the Great. Scholars use a number of criteria, such as the criterion of multiple attestation, criterion of independent attestation, the Biblical criticism#Coherence, criterion of coherence, and the criterion of discontinuity to judge the historicity of events. The historicity of an event also depends on the reliability of the source; indeed, the Gospels are not independent nor consistent records of Jesus' life. Mark, which is most likely the earliest written gospel, has been considered for many decades the most historically accurate. John, the latest written gospel, differs considerably from the Synoptic Gospels, and thus is generally considered less reliable, although more and more scholars now also recognize that it may contain a core of older material as historically valuable as the Synoptic tradition or even more so. Some scholars (most notably the Jesus Seminar) believe that the non-canonical Gospel of Thomas might be an independent witness to many of Jesus' parables and aphorisms. For example, Thomas confirms that Jesus blessed the poor and that this saying circulated independently before being combined with similar sayings in the Q source. However, the majority of scholars are skeptical about this text and believe it should be dated to the 2nd century CE instead. Other select non-canonical Christian texts may also have value for historical Jesus research. Early non-Christian sources that attest to the historical existence of Jesus include the works of the historians Josephus and Tacitus. Josephus scholar Louis Feldman has stated that "few have doubted the genuineness" of Josephus's reference to Jesus in s:The Antiquities of the Jews/Book XX#Chapter 9, book 20 of the ''Antiquities of the Jews'', and it is disputed only by a small number of scholars. Tacitus referred to Christ and his execution by Pilate in s:The Annals (Tacitus)/Book 15#44, book 15 of his work ''Annals (Tacitus), Annals''. Scholars generally consider Tacitus's reference to the execution of Jesus to be both authentic and of historical value as an independent Roman source. Non-Christian sources are valuable in two ways. First, they show that even neutral or hostile parties never show any doubt that Jesus actually existed. Second, they present a rough picture of Jesus that is compatible with that found in the Christian sources: that Jesus was a teacher, had a reputation as a miracle worker, had a brother James, and died a violent death. Archaeology helps scholars better understand Jesus' social world. Recent archaeological work, for example, indicates that Capernaum, a city important in Jesus' ministry, was poor and small, without even a Forum (Roman), forum or an agora. This archaeological discovery resonates well with the scholarly view that Jesus advocated reciprocal sharing among the destitute in that area of Galilee.Chronology
Jesus was a Galilean Jew, born around the beginning of the 1st century, who died in 30 or 33 AD in Judea (Roman province), Judea. The general scholarly consensus is that Jesus was a contemporary of John the Baptist and was crucified as ordered by the Roman governor Pontius Pilate, who held office from 26 to 36 AD. The Gospels offer several indications concerning the year of Jesus' birth. Matthew 2:1 associates the birth of Jesus with the reign of Herod the Great, who died around 4 BC, and Luke 1:5 mentions that Herod was on the throne shortly before the birth of Jesus, although this gospel also associates the birth with the Census of Quirinius which took place ten years later. Luke 3:23 states that Jesus was "about thirty years old" at the start of his ministry of Jesus, ministry, which according to Acts 10:37–38 was preceded by John the Baptist's ministry, which was recorded in Luke 3:1–2 to have begun in the 15th year of Tiberius's reign (28 or 29 AD). By collating the gospel accounts with historical data and using various other methods, most scholars arrive at a date of birth for Jesus between 6 and 4 BC, but some propose estimates that include a wider range. The date range for Jesus' ministry has been estimated using several different approaches. One of these applies the reference in Luke 3:1–2, Acts 10:37–38, and the dates of Tiberius's reign, which are well known, to give a date of around 28–29 AD for the start of Jesus' ministry. Another approach estimates a date around 27–29 AD by using the statement about the temple in John 2:13–20, which asserts that the Second Temple, temple in Jerusalem was in its 46th year of construction at the start of Jesus' ministry, together with Josephus's statement that the temple's reconstruction was started by Herod the Great in the 18th year of his reign. A further method uses the date of the Beheading of St. John the Baptist, death of John the Baptist and the marriage of Herod Antipas to Herodias, based on the writings of Josephus, and correlates it with Matthew 14:4 and Mark 6:18. Given that most scholars date the marriage of Herod and Herodias as AD 28–35, this yields a date about 28–29 AD. A number of approaches have been used to estimate the year of the crucifixion of Jesus. Most scholars agree that he died in 30 or 33 AD. The Gospels state that the event occurred during the prefecture of Pilate, the Roman governor of Judea from 26 to 36 AD. The date for the conversion of Paul (estimated to be 33–36 AD) acts as an upper bound for the date of Crucifixion. The dates for Paul's conversion and ministry can be determined by analyzing the Pauline epistles and theHistoricity of events
Nearly all historical scholars agree that Jesus was a real person who historically existed. Scholars have reached a limited consensus on the basics of Jesus' life.Family
Many scholars agree that Joseph, Jesus' father, died before Jesus began his ministry. Joseph is not mentioned at all in the Gospels during Jesus' ministry. Joseph's death would explain why in Mark 6:3, Jesus' neighbors refer to Jesus as the "son of Mary" (sons were usually identified by their fathers). According to Theissen and Merz, it is common for extraordinary Charismatic authority, charismatic leaders, such as Jesus, to come into conflict with their ordinary families. In Mark, Jesus' family comes to get him, fearing that he is mad (Mark 3:20–34), and this account is thought to be historical because early Christians would likely not have invented it. After Jesus' death, many members of his family joined the Christian movement. Jesus' brotherBaptism
Most modern scholars consider Jesus' baptism to be a definite historical fact, along with his crucifixion. Theologian James Dunn (theologian), James D. G. Dunn states that they "command almost universal assent" and "rank so high on the 'almost impossible to doubt or deny' scale of historical facts" that they are often the starting points for the study of the historical Jesus. Scholars adduce the criterion of embarrassment, saying that early Christians would not have invented a baptism that might imply that Jesus committed sins and wanted to Repentance, repent. According to Theissen and Merz, Jesus was inspired by John the Baptist and took over from him many elements of his teaching.Ministry in Galilee
Most scholars hold that Jesus lived inRole
Jesus taught that an apocalyptic figure, the "Son of man (Christianity), Son of Man", would soon come on clouds of glory to gather the elect, or chosen ones. He referred to himself as a "son of man" in the colloquial sense of "a person", but scholars do not know whether he also meant himself when he referred to the heavenly "Son of Man". Paul the Apostle and other early Christians interpreted the "Son of Man" as the risen Jesus. The Gospels refer to Jesus not only as a messiah but in the absolute form as "the Messiah" or, equivalently, "the Christ". In early Judaism, this absolute form of the title is not found, but only phrases such as "his messiah". The tradition is ambiguous enough to leave room for debate as to whether Jesus defined his Eschatology, eschatological role as that of the messiah. The Jewish messianic tradition included many different forms, some of them focused on a messiah figure and others not. Based on the Christian tradition, Gerd Theissen advances the hypothesis that Jesus saw himself in messianic terms but did not claim the title "Messiah". Bart Ehrman argues that Jesus did consider himself to be the messiah, albeit in the sense that he would be the king of the new political order that God would usher in, not in the sense that most people today think of the term.Passover and crucifixion in Jerusalem
Around AD 30, Jesus and his followers traveled fromAfter crucifixion
After Jesus' death, his followers said he was restored to life, although exact details of their experiences are unclear. The gospel reports contradict each other, possibly suggesting competition among those claiming to have seen him first rather than deliberate fraud. On the other hand, L. Michael White suggests that inconsistencies in the Gospels reflect differences in the agendas of their unknown authors. The followers of Jesus formed a community to wait for his return and the founding of his kingdom.Portraits of Jesus
Modern research on the historical Jesus has not led to a unified picture of the historical figure, partly because of the variety of academic traditions represented by the scholars. Given the scarcity of historical sources, it is generally difficult for any scholar to construct a portrait of Jesus that can be considered historically valid beyond the basic elements of his life. The portraits of Jesus constructed in these quests often differ from each other, and from the image portrayed in the Gospels. Jesus is seen as the founder of, in the words of Sanders, a "renewal movement within Judaism". One of the criteria used to discern historical details in the "third quest" is the criterion of plausibility, relative to Jesus' Jewish context and to his influence on Christianity. A disagreement in contemporary research is whether Jesus was Apocalypticism, apocalyptic. Most scholars conclude that he was an apocalyptic preacher, like John the Baptist and Paul the Apostle. In contrast, certain prominent North American scholars, such as Burton Mack and John Dominic Crossan, advocate for a non-Eschatology, eschatological Jesus, one who is more of a Cynicism (philosophy), Cynic Sage (philosophy), sage than an apocalyptic preacher. In addition to portraying Jesus as an apocalyptic prophet, a charismatic healer or a Cynicism (philosophy), cynic philosopher, some scholars portray him as the true messiah or an Egalitarianism, egalitarian prophet of social change. However, the attributes described in the portraits sometimes overlap, and scholars who differ on some attributes sometimes agree on others. Since the 18th century, scholars have occasionally put forth that Jesus was a political national messiah, but the evidence for this portrait is negligible. Likewise, the proposal that Jesus was a Zealots (Judea), Zealot does not fit with the earliest strata of the Synoptic tradition.Titles and other names for Jesus
In addition to "Christ", Jesus is affectionately called by various other names or titles throughout the New Testament. Some of them include: * Almighty (Revelation 1:8) * Alpha and Omega (Revelation 22:13) * Advocate (1 John 2:1) * Author and Perfecter of Our Faith (Hebrews 12:2) * Authority (Matthew 28:18) * Bread of Life (John 6:35) * Beloved Son of God (Matthew 3:17) * Counsellor (Isaiah 9:6) * Creator (John 1:3) * Chief Shepherd (1 Pet. 5:4) * The Bridegroom (Matthew 9:15) * The Bread of Life (John 6:35) * Deliverer (1 Thessalonians 1:10) * The Door (John 10:9) * Eternal (John 8:58) * Faithful and True (Revelation 19:11) * God (John 20:28, 2 Peter 1:1) * Good Shepherd (John 10:11) * Great High Priest (Hebrews 4:14) * Head of the Church (Ephesians 1:22) * Holy Servant (Acts 4:29-30) * I am (biblical term), I am (John 8:58) * Immanuel (Isaiah 7:14) * Indescribable Gift (2 Corinthians 9:15) * Judge (Acts 10:42) * King of Kings (Revelation 17:14) * Lamb of God (John 1:29) * The Life (John 11:25, 14:6) * Light of the World (John 8:12) * Lion of the Tribe of Judah (Revelation 5:5) * Lord of All (Philippians 2:9-11) * Mediator (I Timothy 2:5) * The Messiah (John 1:41) * One Who Sets Free (John 8:36) * Our Hope (1 Timothy 1:1) * Peace (Ephesians 2:14) * Prophet (Mark 6:4) * The Resurrection (John 11:25) * Risen Lord (1 Corinthians 15:3-4) * The Rock (1 Corinthians 10:4) * Sacrifice for Our Sins (1 John 4:10) * Savior (Luke 2:11) * Son of Man (Luke 19:10) * Son of the Most High (Luke 1:32) * Supreme Creator Over All (Colossians 1:16-17) * True Vine (John 15:1) * The Truth (John 8:32, 14:6) * Victorious One (Revelation 3:21) * The Way (John 14:6) * The Word (John 1:1)Language, ethnicity, and appearance
Jesus grew up in Galilee and much of his ministry took place there. The languages spoken in Galilee and Judea during the 1st century AD include Jewish Palestinian Aramaic, Hebrew, and Koine Greek, Greek, with Aramaic being predominant. There is substantial consensus that Jesus gave most of his teachings in Aramaic in the Galilean dialect. Modern scholars agree that Jesus was a Jew of 1st-century Palestine (region), Palestine. ''Ioudaios'' in New Testament Greek is a term which in the contemporary context may refer to religion (Second Temple Judaism), ethnicity (of Judea), or both. In a review of the state of modern scholarship, Amy-Jill Levine writes that the entire question of ethnicity is "fraught with difficulty", and that "beyond recognizing that 'Jesus was Jewish', rarely does the scholarship address what being 'Jewish' means". The New Testament gives no description of the physical appearance of Jesus before his death—it is generally indifferent to racial appearances and does not refer to the features of the people it mentions. Jesus probably looked like a typical Jewish man of his time and place; standing around tall with a thin but fit build, Olive skin, olive-brown skin, brown eyes and short, dark hair. He also likely had a beard that was not particularly long or heavy. His clothing may have suggested poverty consisting of a mantle (shawl) with tassels, a knee-length basic tunic and sandals.Christ myth theory
The Christ myth theory is the hypothesis that Jesus of Nazareth never existed; or if he did, that he had virtually nothing to do with the founding of Christianity and the accounts in the gospels. Stories of Jesus' birth, along with other key events, have so many mythic elements that some scholars have suggested that Jesus himself was a myth. Bruno Bauer (1809–1882) taught that the first Gospel was a work of literature that produced history rather than described it. According to Albert Kalthoff (1850–1906), a social movement produced Jesus when it encountered Jewish messianic expectations. Arthur Drews (1865–1935) saw Jesus as the concrete form of a myth that predated Christianity. Despite arguments put forward by authors who have questioned the existence of a historical Jesus, there remains a strong consensus in Historical criticism, historical-critical biblical scholarship that a historical Jesus did live in that area and in that time period.James D.G. Dunn "Paul's understanding of the death of Jesus" in ''Sacrifice and Redemption'' edited by S.W. Sykes (3 December 2007) Cambridge University Press pp. 35–36''Jesus Now and Then'' by Richard A. Burridge and Graham Gould (1 April 2004) p. 34''Jesus'' by Michael Grant 2004 p. 200''The Gospels and Jesus'' by Graham Stanton, 1989 Oxford University Press, p. 145Robert E. Van Voorst ''Jesus Outside the New Testament: An Introduction to the Ancient Evidence'' Eerdmans Publishing, 2000. p. 16Perspectives
Apart from his own disciples and followers, the Jews of Jesus' day generally rejected him as the messiah, as do the great majority of Jews today. Christian theologians, ecumenical councils, reformers and others have written extensively about Jesus over the centuries. Christian sects and Christian schisms, schisms have often been defined or characterized by their descriptions of Jesus. Meanwhile, Manichaeism, Manichaeans, Gnosticism, Gnostics, Muslims, Druzes, the Baháʼí Faith, and others, have found prominent places for Jesus in their religions.Christian
Jesus is the central figure of Christianity. Although Christian views of Jesus vary, it is possible to summarize the key beliefs shared among major Christian denomination, denominations, as stated in their catechism, catechetical or Confessionalism (religion), confessional texts. Christian views of Jesus are derived from various sources, including the canonical gospels and New Testament letters such as the Pauline epistles and the Johannine writings. These documents outline the key beliefs held by Christians about Jesus, including his divinity, humanity, and earthly life, and that he is the Christ and the Son of God. Despite their many shared beliefs, not all Christian denominations agree on all doctrines, and both East–West Schism, major and minor differences on teachings and beliefs have persisted throughout Christianity for centuries. The New Testament states that the resurrection of Jesus is the foundation of the Christian faith. Christians believe that through his sacrifice#Christinity, sacrificial death and resurrection, humans can be reconciliation (theology), reconciled with God and are thereby offered Salvation (Christianity), salvation and the promise of Eternal life (Christianity), eternal life. Recalling the words of John the Baptist on the day after Jesus' baptism, these doctrines sometimes refer to Jesus as the Lamb of God, who was crucified to fulfill his role as the servant of God. Jesus is thus seen as the new Adam, new and last Adam, whose obedience contrasts with Fall of man, Adam's disobedience. Christians view Jesus as a role model, whose God-focused life believers are encouraged to imitate. At present, most Christians believe that Jesus is both human and the Son of God. While there has been Christological controversies, theological debate over his nature, Trinitarian Christians generally believe that Jesus is the Logos, God's incarnation and God the Son, both fully divine and fully human. However, the doctrine of the Trinity is not universally accepted among Christians. With the Reformation, Christians such as Michael Servetus and the Socinians started questioning the ancient creeds that had established Jesus' two natures. Nontrinitarian Christian groups include the Church of Jesus Christ of Latter-day Saints, Unitarianism, Unitarians and Jehovah's Witnesses. Christians revere not only Jesus himself, but also Name of Jesus, his name. Devotions to the Holy Name of Jesus go back to the earliest days of Christianity. These devotions and feasts exist in both Eastern Christianity, Eastern and Western Church, Western Christianity.Jewish
Judaism rejects the idea of Jesus (or any future Jewish messiah) being God, or a mediator to God, or part of a Trinity. It holds that Jesus is not the messiah, arguing that he neither fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah. Jews argue that Jesus did not fulfill prophesies to build the Third Temple, gather Jews back to Israel, bring world peace, and unite humanity under the God of Israel.Shraga Simmons, Simmons, Rabbi ShragaManichaeism
Manichaeism was the first organised religion outside of Christianity to venerate Jesus. He is considered one of the four prophets, along with Zoroaster, Gautama Buddha and Mani (prophet), Mani.Islamic
A major figure in Islam, Jesus (often referred to by his Quranic name ) is considered to be a Prophets and messengers in Islam, messenger of God () and the messiah (Masih (title), ) who was sent to guide the Israelites, Children of Israel () with a new scripture, the Gospel (referred to in Islam as Gospel in Islam, ). Muslims regard the gospels accounts in the New Testament as partially authentic, and believe that Jesus' original message was altered (tahrif, ) and that Muhammad in Islam, Muhammad came later to revive it. Belief in Jesus (and all other Prophets in Islam, messengers of God) is a requirement for being a Muslim. The Quran mentions Jesus by name 25 times—more often than Muhammad—and emphasizes that Jesus was a mortal human who, like all other prophets, had been divinely chosen to spread God's message. While the Quran affirms the Virgin birth of Jesus, he is considered to be neither an incarnation nor a Son of God (Christianity), son of God. Islamic texts emphasize a strict notion of monotheism () and forbid the association of partners with God, which would be Shirk (Islam), idolatry. The Quran describes the annunciation to Mary (Mary in Islam, ) by the Holy Spirit that she is to give birth to Jesus while remaining a virgin. It calls the virgin birth a miracle that occurred by the will of God. The Quran (Q21:91 and Q66:12) states that God breathed Holy Spirit (Islam), his spirit into Mary while she was chaste. Jesus is called a "spirit from God" because he was born through the action of the Spirit, but that belief does not imply Pre-existence of Christ, his pre-existence. To aid in his ministry to the Jewish people, Jesus was given the ability to perform miracles, by permission of God rather than by his own power. Through his ministry, Jesus is seen as a precursor (religion), precursor to Muhammad. In the Quran (An-Nisa, Q4:157–159) it is said that Jesus was not killed but was merely made to appear that way to unbelievers, and that he was raised into the heavens while still alive by God.: "''And because of their saying: We slew the Messiah Jesus son of Mary, Allah’s messenger — They slew him not nor crucified, but it appeared so unto them''"Isma'ili faith
According to Al-Qadi al-Nu'man, Qadi al-Nu'man, a famous Muslim jurist of the Fatimid Caliphate, Fatimid period, Jesus is referred to as the messiah () in the Quran because he was sent to the people who responded to him in order to remove (''masaḥa'') their impurities, the ailments of their faith; whether apparent (''Zahir (Islam), '') or hidden (''Batin (Islam), ''). Al-Qadi al-Nu'man, Qadi al-Nu'man, in his work ''Foundation of Symbolic Interpretation'' (), talks about the spiritual birth () of Jesus, as an interpretation of his story of physical birth () mentioned in the Quran. He says that Mary, the mother of Jesus, is a metaphor for someone who nurtured and instructed Jesus (), rather than physically giving birth to him. Al-Qadi al-Nu'man, Qadi al-Nu'man explains that Jesus was from the pure progeny of Abraham in Islam, Abraham, just as Ali and his sons were from the pure progeny of Muhammad, through Fatimah, Fatima.Ahmadiyya Islam
The Ahmadiyya Muslim Community has several Jesus in Ahmadiyya Islam, distinct teachings about Jesus. Ahmadis believe that he was a mortal man who survived his crucifixion and died a natural death at the age of 120 in Kashmir, India, and is buried at Roza Bal.Druze faith
In the Druze faith, Jesus is considered the Messiah and one of God's important prophets, being among the seven prophets who appeared in different periods of history. The Druze venerate Jesus "the son of Joseph and Mary" and his Four Evangelists, four disciples, who wrote the Gospels. In the Druze tradition, Jesus is known under three titles: the True Messiah (''al-Masih al-Haq''), the Messiah of all Nations (''Masih al-Umam''), and the Messiah of Sinners. This is due, respectively, to the belief that Jesus delivered the true Gospel message, the belief that he was the Saviour of all nations, and the belief that he offers forgiveness. According to the Druze manuscripts Jesus is the Greatest Imam and the incarnation of Ultimate Reason (''Akl'') on earth and the first cosmic principle (''Hadd''), and regards Jesus and Hamza ibn Ali as the incarnations of one of the five great celestial powers, who form part of their system. Druze believe that Hamza ibn Ali was a reincarnation of Jesus, and that Hamza ibn Ali is the true Messiah, who directed the deeds of the messiah Jesus "the son of Joseph and Mary", but when Jesus "the son of Joseph and Mary" strayed from the path of the true Messiah, Hamza filled the hearts of the Jews with hatred for him - and for that reason, they crucified him, according to the Druze manuscripts. Despite this, Hamza ibn Ali took him down from the cross and allowed him to return to his family, in order to prepare men for the preaching of his religion. In an epistle ascribed to one of the founders of Druzism, Baha al-Din al-Muqtana, probably written sometime between AD 1027 and AD 1042, accused the Jews of crucifixion of Jesus, crucifying Jesus.Baháʼí faith
The teaching of the Baháʼí Faith consider Jesus to be a Manifestation of God (Baháʼí Faith), manifestation of God, a Baháʼí concept for prophets—intermediaries between God and humanity, serving as messengers and reflecting God's qualities and attributes. The Bahá'í concept emphasizes the simultaneous qualities of humanity and divinity; thus, it is similar to the Christian concept of incarnation. Bahá'í thought accepts Jesus as the Son of God. In Baháʼí thought, Jesus was a perfect incarnation of God's attributes, but Baháʼí literature, Baháʼí teachings reject the idea that "ineffable essence" of the Divinity was contained within a single human body because of their beliefs regarding "omnipresence and Transcendence (religion)#Baháʼí Faith, transcendence of the essence of God". Bahá'u'lláh, the founder of the Baháʼí Faith, wrote that since each manifestation of God has the same divine attributes, they can be seen as the spiritual "return" of all previous manifestations of God, and the appearance of each new manifestation of God inaugurates a religion that supersedes the former ones, a concept known as Progressive revelation (Baháʼí), progressive revelation. Baháʼís believe that God's plan unfolds gradually through this process as mankind matures, and that some of the manifestations arrive in specific fulfillment of the missions of previous ones. Thus, Baháʼís believe that Bahá'u'lláh is the promised return of Christ. Baháʼí teachings confirm many, but not all, aspects of Jesus as portrayed in the Gospels. Baháʼís believe in the virgin birth and in the Crucifixion, but see the Resurrection and the miracles of Jesus as symbolic.Other
In Christian Gnosticism (now a largely extinct religious movement), Jesus was sent from the divine realm and provided the secret knowledge (gnosis) necessary for salvation. Most Gnostics believed that Jesus was a human who became possessed by the spirit of "the Christ" at his baptism. This spirit left Jesus' body during the crucifixion, but was rejoined to him when he was raised from the dead. Some Gnostics, however, were docetism, docetics, believed that Jesus did not have a physical body, but only appeared to possess one. Some Hinduism, Hindus consider Jesus to be an avatar or a sadhu. Paramahansa Yogananda, an Indian people, Indian guru, taught that Jesus was the reincarnation of Elisha and a student of John the Baptist, the reincarnation of Elijah. Some Buddhists, including Tenzin Gyatso, 14th Dalai Lama, Tenzin Gyatso, the 14th Dalai Lama, regard Jesus as a bodhisattva who dedicated his life to the welfare of people. The New Age movement entertains a wide variety of views on Jesus. Theosophy (Blavatskian), Theosophists, from whom many New Age teachings originated, refer to Jesus as the Master Jesus, a spiritual reformer, and they believe that Christ, after reincarnation, various incarnations, occupied the body of Jesus. ''The Urantia Book'' teaches Jesus is one of more than 700,000 heavenly sons of God. Jesus in Scientology, Scientologists recognize Jesus (along with other religious figures such as Zoroaster, Muhammad, and Buddha) as part of their "religious heritage". Antony Theodore in the book ''Jesus Christ in Love'' writes that there is an underlying oneness of Jesus' teachings with the messages contained in Quran, Vedas, Upanishads, Talmud and Avesta. Atheists reject Jesus' divinity, but have different views about him – from challenging Mental health of Jesus, his mental health to emphasizing his "moral superiority" (Richard Dawkins).Artistic depictions
Some of the earliest depictions of Jesus at the Dura-Europos church are firmly dated to before 256. Thereafter, despite the lack of biblical references or historical records, a wide range of depictions of Jesus appeared during the last two millennia, often influenced by cultural settings, political circumstances and theological contexts. As in other Early Christian art, the earliest depictions date to the late 2nd or early 3rd century, and surviving images are found especially in the Catacombs of Rome. The depiction of Christ in pictorial form was highly Aniconism in Christianity, controversial in the early Church.Synod of Elvira, 'Pictures are not to be placed in churches, so that they do not become objects of worship and adoration', AD 306, Canon 36 From the 5th century onward, flat painted icons became popular in the Eastern Church. The Byzantine Iconoclasm acted as a barrier to developments in the East, but by the 9th century, art was permitted again. The Protestant Reformation brought renewed aniconism in Christianity, resistance to imagery, but total prohibition was atypical, and Protestant objections to images have tended to reduce since the 16th century. Although large images are generally avoided, few Protestants now object to book illustrations depicting Jesus. The use of depictions of Jesus is advocated by the leaders of denominations such as Anglicans and Catholics and is a key element of the Eastern Orthodox tradition. The Transfiguration of Jesus in Christian art, Transfiguration was a major theme in Eastern Christian art, and every Eastern Orthodox monk who had trained in icon painting had to prove his craft by painting an icon depicting it. Icons receive the external marks of veneration, such as kisses and prostration, and they are thought to be powerful channels of divine grace. The Renaissance brought forth a number of artists who focused on depictions of Jesus; Fra Angelico and others followed Giotto in the systematic development of uncluttered images. Before the Protestant Reformation, the crucifix was common in Western Christianity. It is a model of the cross with Jesus crucified on it. The crucifix became the central ornament of the altar in the 13th century, a use that has been nearly universal in Roman Catholic churches since then. Jesus appears as an infant in a manger (feed trough) in Christmas creches, which depict the Nativity scene. He is typically joined by Mary, Joseph, animals, shepherds, angels, and the Biblical Magi, Magi. Francis of Assisi (1181/82–1226) is credited with popularizing the creche, although he probably did not initiate it. The creche reached its height of popularity in the 17th and 18th centuries in southern Europe."Creche". Encyclopædia Britannica Online. Retrieved 16 March 2015.Associated relics
The total destruction that ensued with the Siege of Jerusalem (70), siege of Jerusalem by the Romans in AD 70 made the survival of items from 1st-century Judea very rare and almost no direct records survive about the history of Judaism from the last part of the 1st century through the 2nd century.Helmut Koester ''Introduction to the New Testament'', Vol. 1: History, Culture, and Religion of the Hellenistic Age. Berlin: de Gruyter Press, 1995 p. 382 Margaret M. Mitchell writes that although Eusebius reports (''Church History (Eusebius), Ecclesiastical History'' III 5.3) that the early Christians left Jerusalem for Pella, Jordan, Pella just before Jerusalem was subjected to the final lockdown, we must accept that no first-hand Christian items from the early Jerusalem Church have reached us. Joe Nickell writes, "as investigation after investigation has shown, not a single, reliably authenticated relic of Jesus exists." However, throughout the history of Christianity, a number of relics attributed to Jesus have been claimed, although doubt has been cast on them. The 16th-century Catholic theologian Erasmus wrote sarcastically about the proliferation of relics and the number of buildings that could have been constructed from the wood claimed to be from the True Cross, cross used in the Crucifixion. Similarly, while experts debate whether Jesus was crucified with three nails or with four, at least thirty holy nails continue to be venerated as relics across Europe. Some relics, such as purported remnants of the crown of thorns placed on the head of Jesus, receive only a modest number of Christian pilgrimage, pilgrims, while the Shroud of Turin (which is associated with an approved Catholic devotion to the Holy Face of Jesus), has received millions, including popes John Paul II and Pope Benedict XVI, Benedict XVI.See also
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