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| − | |[[Image:Christus_Ravenna_Mosaic.jpg|thumb|160px|right|Jesus portrayed as an enthroned priest and king ([[Christ Pantokrator|Pantokrator]]), in a [[6th century]] [[mosaic]] in [[Ravenna]], in contemporary regal attire, giving a blessing]]
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| − | |{{Jesus}}
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| − | <!-- Hello. The paragraphs in the introduction of this article reached their form through heated debate and careful wording. Please do not update their text without first placing your proposal for a change in [[Talk:Jesus]] to allow discussion for at least 24 hours. But please do feel free to add to the citations documenting these statements and to add wiki links. Alternatively, [[WP:BOLD|be bold]] and make whatever changes you think would improve the article, while keeping the consensus-based nature of wikipedia in mind. At the same time please remember that truth is not democratic, and while there may be two sides to an issue, in many cases only one is correct and can be supported by evidence.
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| − | '''Jesus''' (8–2 BC to [[AD]] 29–36),<ref name=agree>Some of the historians and Biblical scholars who place the birth and death of Jesus within this range include [[D. A. Carson]], [[Douglas J. Moo]] and [[Leon Morris]]. <cite>An Introduction to the New Testament.</cite> Grand Rapids, MI: Zondervan Publishing House, 1992, 54, 56; Michael Grant, <cite>Jesus: An Historian's Review of the Gospels</cite>, Scribner's, 1977, p. 71; [[John P. Meier]], <cite>A Marginal Jew</cite>, Doubleday, 1991-, vol. 1:214; [[E. P. Sanders]], <cite>The Historical Figure of Jesus</cite>, Penguin Books, 1993, pp. 10-11, and [[Ben Witherington III]], "Primary Sources," <cite>Christian History</cite> 17 (1998) No. 3:12-20.</ref> also known as '''Jesus of [[Nazareth]]''', is the central figure of [[Christianity]]. He is commonly referred to as '''Jesus Christ''', where "[[Christ]]" is a [[Greek language|Greek]]-derived title meaning "Anointed One" which corresponds to the [[Hebrew language|Hebrew]]-derived "[[Messiah]]".
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| − | <!-- Hello. The paragraphs in the introduction of this article reached their form through heated debate and careful wording. Please do not update their text without first placing your proposal for a change in [[Talk:Jesus]] to allow discussion for at least 24 hours. But please do feel free to add to the citations documenting these statements and to add wiki links. Alternatively, [[WP:BOLD|be bold]] and make whatever changes you think would improve the article, while keeping the consensus-based nature of wikipedia in mind. At the same time please remember that truth is not democratic, and while there may be two sides to an issue, in many cases only one is correct and can be supported by evidence.
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| − | The main sources of information regarding Jesus' life and teachings are the [[Gospels#Canonical Gospels|four canonical Gospels]] of the [[New Testament]]: [[Gospel of Matthew|Matthew]], [[Gospel of Mark|Mark]], [[Gospel of Luke|Luke]], and [[Gospel of John|John]]. Most scholars in the fields of [[biblical studies]] and [[historian|history]] agree that Jesus was a [[Jew]]ish teacher from [[Galilee]], who was regarded as a [[faith healing|healer]], was baptized by [[John the Baptist]], was [[crucifixion|crucified]] in [[Jerusalem]] on orders of the [[Roman governor|Roman Governor]] [[Pontius Pilate]] under the accusation of [[sedition]] against the [[Roman Empire]].<ref name=agree2>[[Raymond E. Brown]], ''The Death of the Messiah: From Gethsemane to the Grave'' (New York: Doubleday, Anchor Bible Reference Library 1994), p. 964; D. A. Carson, et al., p. 50-56; [[Shaye J.D. Cohen]], <cite>From the Maccabees to the Mishnah</cite>, Westminster Press, 1987, p. 78, 93, 105, 108; [[John Dominic Crossan]], <cite>The Historical Jesus: The Life of a Mediterranean Jewish Peasant</cite>, HarperCollins, 1991, p. xi-xiii; Michael Grant, p. 34-35, 78, 166, 200; [[Paula Fredriksen]], <cite>Jesus of Nazareth, King of the Jews</cite>, Alfred A. Knopf, 1999, p. 6-7, 105-110, 232-234, 266; John P. Meier, vol. 1:68, 146, 199, 278, 386, 2:726; E.P. Sanders, pp. 12-13; [[Geza Vermes]], Jesus the Jew (Philadelphia: Fortress Press 1973), p. 37.; [[Paul Maier|Paul L. Maier]], <cite>In the Fullness of Time</cite>, Kregel, 1991, pp. 1, 99, 121, 171; N. T. Wright, <cite>The Meaning of Jesus: Two Visions</cite>, HarperCollins, 1998, pp. 32, 83, 100-102, 222; Ben Witherington III, pp. 12-20.</ref> A small minority of scholars, based on their [[Historicity of Jesus|analysis and dating of the relevant biblical and extra-biblical sources]], question the [[Jesus as myth|historical existence of Jesus]].<ref name=nonexist>[[Bruno Bauer]]; [[Timothy Freke]] & [[Peter Gandy]]. <cite>[[The Jesus Mysteries]]: Was the 'Original Jesus' a Pagan God?</cite> London: HarperCollins Publishers, 1999, pp. 133, 158; [[Michael Martin (philosopher)|Michael Martin]]; [[J.M. Robertson|John Mackinnon Robertson]]; [[George Albert Wells|G.A. Wells]]. <cite>[[The Jesus Legend]]</cite>, Chicago: Open Court, 1996, p xii.</ref>
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| − | <!-- :¬)The paragraph below was created through compromise of editors. Out of courtesy for this process, please discuss any proposed changes on the talk page before editing it. -->
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| − | Christian views of Jesus, though diverse and complex, center on the belief in Jesus as the Messiah or Christ promised in the Old Testament and in his [[Death and Resurrection of Jesus|resurrection]] after his [[crucifixion]]. Most Christians believe in Jesus as the [[Son of God]] sent to provide [[Salvation#Christian views of salvation|salvation]] and reconciliation with God by [[atonement|atoning]] for the [[sin]]s of humanity. Most Christians are [[Trinity|Trinitarian]] and believe that Jesus is [[God]] [[Incarnation (Christianity)|incarnate]], while [[Nontrinitarianism|Nontrinitarian]] Christians adopt various other interpretations regarding the [[divinity]] of Jesus. The area of study concerning these issues is known as [[Christology]]. Other beliefs shared by most Christians include his [[Virgin Birth]], his [[ascension]] into [[Heaven]] and his future [[Second Coming]]. Most Christians also believe that Jesus [[miracles of Jesus|performed miracles]] and fulfilled [[List of Christian claims of fulfilled Old Testament prophecies|biblical prophecy]].
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| − | In [[Islam]], Jesus ([[Arabic language|Arabic]] ''[[Islamic view of Jesus|Isa]]'') is considered one of [[Allah|God]]'s most beloved and important [[prophets of Islam|prophets]], a bringer of divine scripture, and also the [[Messiah]]. Furthermore, the [[Virgin Birth]] of Jesus is an [[article of faith]]. [[Muslim]]s, however, do not share the Christian belief in the crucifixion or divinity of Jesus. Islam teaches that Jesus was raised to heaven. Most Muslims believe that Jesus will [[Islamic eschatology|return to the earth]] as Messiah in the company of the [[Mahdi]] once the earth has become full of sin and injustice.
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| − | == Chronology ==
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| − | {{JesusTimeline}}{{main|Chronology of Jesus}}
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| − | {{seealso | Census of Quirinius }}
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| − | The most detailed accounts of Jesus' birth are contained in the [[Gospel of Matthew]] (probably written between 65 and AD 90)<ref name="mat-date">[[Darrell L. Bock]], ''Jesus According to Scripture'', pp. 29-30, gives a ''c.'' 60-70 date; L. Michael White, ''From Jesus to Christianity'', p. 244, gives ''c.'' 80-90.</ref> and the [[Gospel of Luke]] (probably written between 65 and AD 100).<ref name="luke-date">Bock, ''ibid.'', p. 38, gives ''c.'' 62-70; White, ''ibid.'', p. 252, gives ''c.'' 90-100.</ref> There is considerable debate about the details of Jesus' birth among even Christian scholars, and few scholars claim to know precisely either the year or the date of his birth or of his death.
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| − | The nativity accounts in Matthew and Luke do not mention a date or time of year for the birth of Jesus.
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| − | In Western Christianity, it has been traditionally celebrated in the [[Liturgical year|liturgical]] season of [[Christmas season|Christmastide]] as [[Christmas]] on 25 December, a date that can be traced as early as 330 among Roman Christians. Before then, and still today in [[Eastern Christianity]], Jesus' birth was generally celebrated on [[January 6]] as part of the feast of [[Theophany]],<ref name=fahlbusch> Erwin Fahlbusch and Geoffrey William Bromiley, The Encyclopedia of Christianity [Grand Rapids, Mich.; Leiden, Netherlands: Wm. B. Eerdmans; Brill, 1999–2003], 1:454–55</ref> also known as [[Epiphany (feast)|Epiphany]], which commemorated not only Jesus' birth but also his [[baptism]] by [[John the Baptist|John]] in the [[Jordan River]] and possibly additional events in Jesus' life. Many scholars note that the account in Luke of the shepherds' activities suggest a spring or summer date for Jesus' birth.<ref name=shepherds> Porterm J. R. ''Jesus Christ: The Jesus of History, the Christ of Faith.'' Oxford University Press, 1999. Pg. 70 ISBN 0-19-521429-3</ref> Scholars speculate that the date of the celebration was moved in an attempt to replace the Roman festival of [[Saturnalia]] (or more specifically, the birthday of the God [[Sol Invictus]]).<ref name= fahlbusch />
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| − | In the 248th year during the [[Diocletian]] [[Calendar era|Era]] (based on Diocletian's ascension to the Roman throne), [[Dionysius Exiguus]] attempted to pinpoint the number of years since Jesus' birth, arriving at a figure of 753 years after the [[founding of Rome]]. Dionysius then set Jesus' birth as being [[December 25]] [[1 BC|1 ACN]] (for "Ante Christum Natum", or "before the birth of Christ"), and assigned AD 1 to the following year — thereby establishing the system of numbering years from the birth of Jesus: ''[[Anno Domini]]'' (which translates as "in the year of our [[Lord]]"). This system made the then current year 532, and almost two centuries later it won acceptance and became the established calendar in Western civilization due to its further championing by the [[Bede|Venerable Bede]].
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| − | However, based on a [[lunar eclipse]] that [[Josephus]] reports shortly before the death of [[Herod the Great]] (who plays a major role in Matthew's account), as well as a more accurate understanding of the succession of Roman Emperors, Jesus' birth would have been some time during or before the year 4 BC. Having fewer sources and being further removed in time from the authors of the [[New Testament]], establishing a reliable birth date now is particularly difficult.
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| − | The exact date of Jesus' death is also unclear. Many scholars hold that the [[Gospel of John]] depicts the crucifixion just before the [[Passover]] festival on Friday 14 [[Nisan]], called the [[Quartodecimanism|Quartodeciman]], whereas the [[synoptic gospels]] (except for {{niv|Mark|14:2|Mark 14:2}}) describe the [[Last Supper]], immediately before Jesus' arrest, as the Passover meal on Friday 15 Nisan; however, a number of scholars hold that the synoptic account is harmonious with the account in John.<ref name="alternate-supper">See [[Leon Morris]], ''The Gospel According to John, Revised'', pp. 284-295, for a discussion of several alternate theories with references.</ref> Further, the Jews followed a [[lunisolar calendar]] with phases of the moon as dates, complicating calculations of any exact date in a solar calendar. According to [[John P. Meier]]'s ''A Marginal Jew'', allowing for the time of the [[procurator|procuratorship]] of [[Pontius Pilate]] and the dates of the Passover in those years, his death can be placed most probably on [[April 7]], AD [[30]] or [[April 3]] AD [[33]].<ref>Meier, p.1:402</ref>
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| − | == Life and teachings according to the Gospels ==
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| − | {{main|New Testament view on Jesus' life}}
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| − | {{Gospel Jesus}}
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| − | As few of the details of Jesus' life can be independently verified, it is difficult to gauge the historical accuracy of the [[Bible|Biblical]] accounts. The four [[biblical canon|canonical]] [[gospel]]s are the main sources of information for the traditional Christian narrative of Jesus' life.
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| − | === Genealogy and family ===
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| − | {{main|Genealogy of Jesus|Desposyni}}
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| − | [[Image:Ethiopia_African_potrayal_of_Jesus.JPG|thumb|left|An Ethiopian depiction of Jesus and Mary with distinctively African features.]]
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| − | Of the four gospels, only Matthew and Luke give accounts of Jesus' genealogy. Matthew's account gives the male line through his legal father [[Saint Joseph|Joseph]]; Luke either gives the male line or, according to another interpretation, the line through Jesus' mother, [[Mary (mother of Jesus)|Mary]].<ref>{{niv|Matthew|1:2-16|Matt 1:2–16}}; {{niv|Luke|3:23-38|Luke 3:23–38}}</ref>
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| − | Both accounts trace his line back to [[David|King David]] and from there to [[Abraham]]. These lists are identical between Abraham and David, but they differ between David and Joseph. Matthew starts with [[Solomon]] and proceeds through the kings of [[Kingdom of Judah|Judah]] to the last king, [[Jeconiah]]. After Jeconiah, the line of kings terminated when [[Babylonian captivity|Babylon conquered Judah]]. Thus, Matthew shows that Jesus is the legal heir to the throne of Israel. Luke's genealogy is longer than Matthew's; it goes back to [[Adam and Eve|Adam]] and provides more names between David and Jesus.
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| − | Joseph appears only in descriptions of Jesus' childhood. With Jesus commending [[Mary, mother of Jesus|Mary]] into the care of the [[beloved disciple]] during his crucifixion ({{niv|John|19:25-27|John 19:25–27}}), it is likely that he had died by the time of Jesus' ministry.<ref name=WebBible> Easton, Matthew Gallego.[http://www.christiananswers.net/dictionary/joseph-fosterfatherofjesus.html Joseph (the foster father of Jesus Christ)]. Accessed June 26, 2006</ref> The New Testament books of Matthew, Mark, and Galatians tell of Jesus' relatives, including possible brothers and sisters.<ref>{{niv|Matthew|13:55-56|Matthew 13:55–56}}, {{niv|Mark|6:3|Mark 6:3}}, and {{niv|Galatians|1:19|Galatians 1:19}}</ref> The Greek word ''adelphos'' in these verses is often translated as ''brother'' in many Bible translations. However, the word can refer to any familial relation, and most Catholics and certain other Christians translate the word as ''kinsman'' or ''cousin''.
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| − | === Nativity===
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| − | {{main|Annunciation|Nativity of Jesus|Child Jesus}}
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| − | [[Image:Gerard van Honthorst 002.jpg|thumb|left|''Adoration of the Shepherds'', [[Gerard van Honthorst]] , 17th c.]]
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| − | According to Matthew and Luke, Jesus was born in [[Bethlehem]] of Judea to [[Mary, the mother of Jesus|Mary]], a [[virgin]], by a [[miracle]] of the [[Holy Spirit]]. The [[Gospel of Luke]] gives an account of the [[angel]] [[Gabriel]] visiting Mary to tell her that she was chosen to bear the [[Son of God]] ({{niv|Luke|1:26-38|Luke 1:26–38}}). According to Luke, an order of [[Augustus|Caesar Augustus]] forced Mary and Joseph to leave their homes in [[Nazareth]] and come to the home of Joseph's ancestors, the house of [[David]], for the [[Census of Quirinius]]. After Jesus' birth, the couple was forced to use a [[manger]] in place of a crib because there was no room for them in the town's [[inn]] ({{niv|Luke|2:1-7|Luke 2:1–7}}). According to Luke, an [[angel]] announced Jesus' birth to shepherds who came to see the newborn child and subsequently publicized what they had witnessed throughout the area (see [[The First Noël]]). Matthew also tells of the "[[Three Wise Men|Wise Men]]" or "[[Magus|Magi]]" who brought gifts to the infant Jesus after following a star which they believed was a sign that the [[Messiah]], or [[King of the Jews]], had been born ({{niv|Matthew|2:1-12|Matthew 2:1-12}}), and of the [[Flight into Egypt|flight to Egypt]] after Jesus' birth in order to escape Herod's [[Massacre of the Innocents]].
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| − | Jesus' childhood home is stated in the Bible to have been the town of [[Nazareth]] in [[Galilee]]. According to Luke, Joseph and Mary lived in Nazareth before Jesus' birth and returned there afterwards. According to Matthew, the family remained in Egypt until Herod's death, whereupon they moved to Nazareth in order to avoid living under the authority of Herod's son and successor [[Herod Archelaus|Archelaus]] ({{niv|Matthew|2:19-23|Matthew 2:19-23}}).
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| − | Aside from the [[Flight into Egypt|flight to Egypt]] and a short trip to [[Tyre]] and [[Sidon]], all other events in the Gospels are set in [[History of ancient Israel and Judah|ancient Israel]].<ref>''For Egypt'': {{niv|Matthew|2:13-23|Matt 2:13–23}}; ''For Tyre and sometimes Sidon'':{{niv|Matthew|15:21-28|Matt 15:21–28}} and {{niv|Mark|7:24-30|Mark 7:24–30}}</ref>
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| − | ===Childhood and early adult life===
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| − | According to Luke ({{bibleverse||Luke|3:23}}) Jesus was "about thirty years of age" when he was baptized. The only event mentioned between Jesus' infancy and baptism in any of the canonical Gospels is Luke's [[Finding in the Temple]] ({{niv|Luke|2:41-52|Luke 2:41–52}}). In Mark Jesus is called a carpenter ({{bibleverse||Mark|6:3}}), and in Matthew a carpenter's son ({{bibleverse||Matthew|13:55}}), suggesting that Jesus spent some of the intervening time practising carpentry with his father.
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| − | === Baptism and temptation ===
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| − | {{main|Baptism of Jesus|Temptation of Jesus}}
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| − | [[Image:Ary Scheffer - The Temptation of Christ (1854).jpg|thumb|right|175px|''Temptation of Christ'', [[Ary Scheffer]], 19th c.]]
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| − | The [[Gospel of Mark]] begins with the [[Baptism of Jesus]] by [[John the Baptist]], which Biblical scholars describe as the beginning of Jesus' public ministry. According to Mark, Jesus came to the [[Jordan River]] where John the Baptist had been preaching and baptizing people in the crowd. [[Gospel of Matthew|Matthew]] adds to the account by describing an attempt by John to decline Jesus' request for baptism, saying that it is Jesus who should baptize John. Jesus insisted however, claiming that baptism was necessary to "fulfill all righteousness." ({{niv|Matthew|3:15|Matthew 3:15}}). After Jesus had been baptized and rose from the water, Mark states Jesus "saw the heavens parting and the Spirit descending upon Him like a dove. Then a voice came from heaven saying: ‘You are My beloved Son, in whom I am well pleased.’" ({{nkjv|Mark|1:10-11|Mark 1:10–11}}).
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| − | Following his baptism, according to Matthew, Jesus was led into the desert by God where he [[fasting|fasted]] for forty days and forty nights. During this time, the [[Devil in Christianity|devil]] appeared to him and tempted Jesus to demonstrate his [[supernatural]] powers as proof of being the [[Son of God]], although each temptation was refused by Jesus with a quote of [[scripture]] from the [[Book of Deuteronomy]]. In all, he was tempted three times. The Gospels state that having failed, the devil departed and [[angel]]s came and brought nourishment to Jesus ({{niv|Matthew|4:1-11|Matthew 4:1-11}}).
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| − | === Ministry ===
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| − | {{main|Ministry of Jesus|Sermon on the Mount|Sermon on the Plain|Twelve Apostles|Transfiguration of Jesus}}
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| − | [[Image:Bloch-SermonOnTheMount.jpg|left|thumb|250px|''Sermon on the Mount'', [[Carl Heinrich Bloch]], 19th c.]]
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| − | The Gospels state that Jesus, as [[Messiah]], was sent to "give his life as a ransom for many" and "preach the good news of the [[Kingdom of God]]."<ref>{{bibleverse||Mark|10:45}}, {{bibleverse||Luke|4:43}}, {{bibleverse||John|20:31}}.</ref> Over the course of his ministry, Jesus performed various [[Miracles of Jesus|miracles]], including healings, [[exorcism]]s, [[walking on water]], [[turning water into wine]], and raising several people, such as [[Lazarus]], from the dead ({{niv|John|11:1–44|John 11:1–44}}).
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| − | [[Image:First century palestine.gif|thumb|225px|right|Judaea and Galilee at the time of Jesus]]The Gospel of John describes three different [[passover]] feasts over the course of Jesus' ministry. This implies that Jesus preached for a period of three years, although some interpretations of the [[Synoptic Gospels]] suggest a span of only one year. The focus of his ministry was toward his closest adherents, the [[Twelve Apostles]], though many of his followers were considered [[Disciple (Christianity)|disciples]]. Jesus led what many believe to have been an [[Apocalypse|apocalyptic]] following. He preached that the [[End times|end of the current world]] would come unexpectedly; as such, he called on his followers to be ever alert and faithful.
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| − | At the height of his ministry, Jesus attracted huge crowds numbering in the thousands, primarily in the areas of [[Galilee]] and Perea (in modern-day [[Israel]] and [[Jordan]] respectively). Some of Jesus' most famous teachings come from the [[Sermon on the Mount]], which contained the [[Beatitudes]] and the [[Lord's Prayer]]. Jesus often employed [[Parables of Jesus|parables]], such as the [[Prodigal Son]], and the [[Parable of the Sower]]. His teachings centered around unconditional self-sacrificing God-like [[agape|love]] for God and for all people. During his sermons, he preached about service and humility, the forgiveness of sin, faith, [[Turn the other cheek|turning the other cheek]], [[Expounding of the Law#Love|love for one's enemies]] as well as friends, and the need to follow the spirit of [[Torah|the law]] in addition to the letter.<ref>''Sermon on the Mount'': {{niv|Matthew|5-7|Matt 5–7}}; ''Prodigal Son'': {{niv|Luke|15:11-32|Luke 15:11–32}}; ''Parable of the Sower'': {{niv|Matthew|13:1-9|Matt 13:1–9}}; ''Agape'': {{niv|Matthew|22:34-40|Matt 22:34–40}}.</ref>
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| − | Jesus often met with society's outcasts, such as the [[publicani]] (Imperial tax collectors who were despised for extorting money), including the apostle [[Matthew the Evangelist|Matthew]]; when the [[Pharisees]] objected to meeting with sinners rather than the righteous, Jesus replied that it was the sick who need a physician, not the healthy ({{niv|Matthew|9:9-13|Matthew 9:9–13}}). According to Luke and John, Jesus also made efforts to extend his ministry to the [[Samaritans]], who followed [[Samaritanism|a different form]] of the Israelite religion. This is reflected in his preaching to the Samaritans of [[Sychar]], resulting in their conversion ({{niv|John|4:1-42|John 4:1–42}}).
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| − | === Arrest, trial, and death ===
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| − | {{main|Jesus and the Money Changers|The Last Supper|Arrest of Jesus|Sanhedrin Trial of Jesus|Passion (Christianity)}}
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| − | [[Image:Eccehomo2.jpg|thumb|right|175px|''Ecce Homo'' ''(Behold, the Man!)'', [[Antonio Ciseri]], 19th c.: Pontius Pilate presents a [[scourge]]d Jesus of Nazareth to onlookers]]
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| − | According to the Gospels, Jesus came with his followers to Jerusalem during the Passover festival where a large crowd came to meet him, shouting, "[[Hosanna]]! Blessed is he who comes in the name of the Lord! Blessed is the King of Israel!"<ref>The crowd was quoting {{niv|Psalms|118:26|Psalms 118:26}}; found in {{niv|John|12:13-16|John 12:13–16}}.</ref> Following his [[triumphal entry]], according to the synoptic gospels, Jesus created a disturbance at [[Herod's Temple]] by [[Jesus and the Money Changers|overturning the tables of the moneychangers]] operating there, claiming that they had made the Temple a "den of robbers." ({{niv|John|2:13-17|John 2:13–17}}). Later that week, according to the synoptic gospels, Jesus and his disciples gathered for what is known as the [[Last Supper]], in which he prophesied his future betrayal by one of his apostles and ultimate execution. Following the supper, Jesus and his disciples went to pray in the [[Garden of Gethsemane]].
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| − | While in the garden, Jesus was [[Arrest of Jesus|arrested]] by [[Roman Empire|Roman]] soldiers on the orders of the [[Sanhedrin]] and the high priest, [[Caiaphas]]. <ref>Cited later in {{niv|Matthew|26:65-67|Matt 26:65–67}}.</ref> The arrest took place clandestinely at night to avoid a riot, as Jesus was popular with the people at large ({{niv|Mark|14:2|Mark 14:2}}). According to the synoptics, [[Judas Iscariot]], one of his apostles, betrayed Jesus by identifying him to the guards with a kiss. Another apostle used a sword to attack one of the captors, cutting off his ear, which, according to Luke, Jesus immediately healed.<ref>The apostle is identified as [[Saint Peter|Simon Peter]] in {{niv|john|18:10|John 18:10}}; the healing of the ear is found in {{niv|luke|22:51|Luke 22:51}}.</ref> Jesus rebuked the apostle, stating "all they that take the sword shall perish by the sword" ({{niv|Matthew|26:52|Matthew 26:52}}). After his arrest, Jesus' apostles went into hiding.
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| − | [[Image:Cristo Velázquez lou2.jpg|thumb|left|200px|''[[Crucifixion]]'', [[Diego Velázquez]], 17th c.]]During the [[Sanhedrin Trial of Jesus]], the high priests and elders asked Jesus, "Are you the [[Son of God]]?", and upon his reply of "You say that I am", condemned Jesus for [[blasphemy]] ({{niv|luke|22:70-71|Luke 22:70–71}}). The high priests then turned him over to the Roman Prefect [[Pontius Pilate]], based on an accusation of [[sedition]] for claiming to be King of the Jews. <ref>{{niv|Matthew|27:11|Matt 27:11}}; {{niv|Mark|15:2|Mark 15:12}}.</ref> While before Pilate, Jesus was questioned "Are you the king of the Jews?" to which he replied, "It is as you say." According to the Gospels, Pilate personally felt that Jesus was not guilty of any crime against the Romans, and since there was a custom at Passover for the Roman governor to free a prisoner (a custom not recorded outside the Gospels), Pilate offered the crowd a choice between Jesus of Nazareth and an insurrectionist named [[Barabbas]]. The crowd chose to have Barabbas freed and Jesus crucified. Pilate washed his hands to display that he himself was innocent of the injustice of the decision ({{niv|Matthew|27:11-26|Matthew 27:11–26}}).
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| − | According to all four Gospels, Jesus died before late afternoon. The wealthy Judean [[Joseph of Arimathea]], according to Mark and Luke a member of the [[Sanhedrin]], received Pilate's permission to take possession of Jesus' body, placing it in a tomb.<ref>{{niv|Mark|15:42-46|Mark 15:42–46}}; {{niv|Luke|23:50-56|Luke 23:50–56}}.</ref> According to John, Joseph was joined in burying Jesus by [[Nicodemus]], who appears in other parts of John's gospel ({{niv|John|19:38-42|John 19:38–42}}). The three Synoptic Gospels tell of an earthquake and of the darkening of the sky from twelve until three that afternoon.
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| − | === Resurrection and Ascension ===
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| − | [[Image:Grunewald - christ.jpg|thumb|right|175px|''Christ en majesté'', [[Matthias Grünewald]], 16th c.: [[Resurrection of Jesus]]]]
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| − | {{main|Harrowing of Hell|Resurrection of Jesus|Great Commission|Ascension|Second Coming}}
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| − | According to the Gospels, Jesus was [[resurrection of Jesus|raised from the dead]] on the third day after his [[crucifixion]].<ref name="Resurrection">{{sourcetext|source=Bible|version=King James|book=Matthew |chapter=28|verse=5|range=-10}}; {{niv|mark|16:9|Mark 16:9}}; {{niv|luke|24:12-16|Luke 24:12–16}}; {{niv|John|20:10-17|John 20:10–17}}; {{niv|Acts|2:24|Acts 2:24}}; {{niv|1Cor|6:14|1Cor 6:14}}</ref> The Gospel of Matthew states that an angel appeared near the tomb of Jesus and announced his resurrection to the women who had arrived to [[anoint]] the body. According to Luke it was two angels, and according to Mark it was a youth dressed in white. Mark states that on the morning of his resurrection, Jesus first appeared to [[Mary Magdalene]] ({{niv|Mark|16:9|Mark 16:9}}). John states that when Mary looked into the tomb, two angels asked her why she was crying; and as she turned round she initially failed to recognize Jesus until he spoke her name ({{niv|john|20:11-18|John 20:11-18}}).
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| − | The [[Acts of the Apostles]] state that Jesus appeared to various people in various places over the next forty days. Hours after his resurrection, he appeared to two travellers on the road to [[Emmaus]]. To his assembled disciples he showed himself on the evening after his resurrection. Although his own ministry had been specifically to Jews, Jesus is said to have sent his apostles to the Gentiles with the [[Great Commission]] and [[Ascension|ascended]] to heaven while a cloud concealed him from their sight. According to Acts, [[Paul of Tarsus]] also saw Jesus during his [[Road to Damascus]] experience. Jesus promised to [[Second Coming|come again]] to fulfill the remainder of [[Messianic prophecy]].<ref>''Ministering to Israel'': {{niv|Matthew|15:24|Matthew 15:24}}; ''ascension'': {{niv|Mark|16:19|Mark 16:19}}; {{niv|Luke|24:51|Luke 24:51}}{{niv|Acts|1:6-11|Acts 1:6–11.}}; ''Paul's conversion on the road to Damascus'': {{niv|Acts|9:1-19|Acts 9:1–19.}}, {{bibleverse-nb||Acts|22:1-22|31}}; {{bibleverse-nb||Acts|26:9-24|31}}; ''Second coming'': {{niv|Matthew|24:36-44|Matthew 24:36–44}}</ref>
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| − | == Historicity ==
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| − | Scholars arguing in favor of the existence of Jesus as a historical figure present probable reconstructions of his life by using the [[historical method]]. This is to be distinguished from the [[New Testament view on Jesus' life|Biblical Jesus]], which derives from a [[theology|theological]] reading of the Gospel texts. Some scholars dispute the [[historicity of Jesus]].<ref name=nonexist />
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| − | === Historical and archeological reconstructions of Jesus' day to day life ===
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| − | {{main|Historical Jesus|Cultural and historical background of Jesus}}
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| − | Most scholars agree the Gospels were written shortly before or after the destruction of [[Herod's Temple|the Jewish Temple]] in the year 70 by the Romans. Examining the New Testament account of Jesus in light of historical knowledge about the time when Jesus was purported to live, as well as historical knowledge about the time during which the New Testament was written, has led several scholars to reinterpret many elements of the New Testament accounts. Many have sought to reconstruct Jesus' life in terms of contemporaneous political, cultural, and religious currents in Israel, including differences between Galilee and Judea; between different sects such the [[Pharisees]], [[Sadducees]], [[Essenes]] and [[Zealots]];<ref name=Brandon>For a comparison of the Jesus movement to the Zealots, see S.G.F Brandon, ''Jesus and the Zealots: a study of the political factor in primitive Christianity,'' Manchester University Press (1967) ISBN 0-684-31010-4</ref> and in terms of conflicts among Jews in the context of Roman occupation.
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| − | The Gospels record that Jesus was a [[Nazarene]], but the meaning of this word is vague.<ref name=marginal> For a general comparison of Jesus' teachings to other schools of first century Judaism, see [[John P. Meier]], ''Companions and Competitors (A Marginal Jew: Rethinking the Historical Jesus, Volume 3)'' Anchor Bible, 2001. ISBN 0-385-46993-4.</ref> Some scholars assert that Jesus was himself a Pharisee.<ref name=JesusPharisee>Based on a comparison of the Gospels with the Talmud and other Jewish literature. [[E. P. Sanders|Sanders, E. P.]] ''Jesus and Judaism,'' Fortress Press, 1987. ISBN 0-8006-2061-5; [[Hyam Maccoby|Maccoby, Hyam]] ''Jesus the Pharisee,'' Scm Press, 2003. ISBN 0-334-02914-7; [[Harvey Falk|Falk, Harvey]] ''Jesus the Pharisee: A New Look at the Jewishness of Jesus,'' Wipf & Stock Publishers (2003). ISBN 1-59244-313-3.</ref> In Jesus' day, the two main schools of thought among the Pharisees were the [[Hillel the Elder|House of Hillel]] and the [[House of Shammai]]. Jesus' assertion of hypocrisy may have been directed against the stricter members of the House of Shammai, although he also agreed with their teachings on divorce ({{niv|Mark|10:1-12|Mark 10:1–12}}).<ref name=Neusner>[[Jacob Neusner|Neusner, Jacob]] ''A Rabbi Talks With Jesus,'' McGill-Queen's University Press, 2000. ISBN 0-7735-2046-5. Rabbi Neusner contends that Jesus' teachings were closer to the House of Shammai than the House of Hillel.</ref> Jesus also commented on the House of Hillel's teachings (Babylonian Talmud, Shabbat 31a) concerning the [[Shema Yisrael|greatest commandment]] ({{niv|Mark|12:28-34|Mark 12:28–34}}) and the [[Ethic of reciprocity|Golden Rule]] ({{niv|Matthew|7:12|Matt 7:12}}).
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| − | Other scholars assert that Jesus was an Essene, a sect of Judaism not mentioned in the [[New Testament]].<ref name=JesusEssene>Based on a comparison of the Gospels with the [[Dead Sea Scrolls]], especially the [[Teacher of Righteousness]] and Pierced Messiah. [[Robert Eisenman|Eisenman, Robert]] ''James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls,'' Penguin (Non-Classics), 1998. ISBN 0-14-025773-X; [[Hartmut Stegemann|Stegemann, Hartmut]] ''The Library of Qumran: On the Essenes, Qumran, John the Baptist, and Jesus.'' Grand Rapids MI, 1998. See also Broshi, Magen, "What Jesus Learned from the Essenes," ''[[Biblical Archaeology Review]],'' 30:1, pg. 32-37, 64. Magen notes similarities between Jesus' teachings on the virtue of poverty and divorce, and Essene teachings as related in Josephus' ''[[The Jewish Wars]]'' and in the [[Damascus Document]] of the Dead Sea Scrolls, repspectively.</ref> Still other scholars assert that Jesus led a new [[Apocalypticism|apocalyptic]] sect, possibly related to [[John the Baptist]],<ref name=JesusApoc1>The Gospel accounts show both John the Baptist and Jesus teaching repentance and the coming Kingdom of God. Some scholars have argued that Jesus was a failed apocalyptic prophet; see [[Albert Schweitzer|Schwietzer, Albert]] ''The Quest of the Historical Jesus: A Critical Study of its Progress from Reimarus to Wrede,'' pgs. 370–371, 402. Scribner (1968), ISBN 0-02-089240-3; [[Bart Ehrman|Ehrman, Bart]] ''Apocalyptic Prophet of the New Millennium,'' Oxford University Press USA, 1999. ISBN 0-19-512474-X. Crossan, however, makes a distinction between John's apocalyptic ministry and Jesus' ethical ministry. See [[John Dominic Crossan|Crossan, John Dominic]], ''The Birth of Christianity: Discovering What Happened in the Years Immediately After the Execution of Jesus,'' pgs. 305-344. Harper Collins, 1998. ISBN 0-06-061659-8.</ref> which became [[Early Christianity]] after the [[Great Commission]] spread his teachings to the [[Gentiles]].<ref name=JesusApoc2>This includes the belief that Jesus was the Messiah. [[Michael L. Brown|Brown, Michael L.]] ''Answering Jewish Objections to Jesus: Messianic Prophecy Objections'' Baker Books, 2003. ISBN 0-8010-6423-6. Brown shows how the Christian concept of Messiah relates to ideas current in late Second Temple period Judaism. See also [[Joseph Klausner|Klausner, Joseph]], ''The Messianic Idea in Israel: From its Beginning to the Completion of the Mishnah,'' Macmillan 1955; [[Raphael Patai|Patai, Raphael]], ''Messiah Texts,'' Wayne State University Press, 1989. ISBN 0-8143-1850-9; [[John Dominic Crossan|Crossan, John Dominic]], ''The Birth of Christianity: Discovering What Happened in the Years Immediately After the Execution of Jesus,'' pg. 461. Harper Collins, 1998. ISBN 0-06-061659-8. Patai and Klausner state that one interpretation of the prophecies reveal either two Messiahs, Messiah ben Yosef (the dying Messiah) and Messiah ben David (the Davidic King), or one Messiah who comes twice. Crossan cites the Essene teachings about the twin Messiahs. Compare to the Christian doctrine of the [[Second Coming]].</ref> This is distinct from an earlier commission Jesus gave to the [[twelve Apostles]], limited to "the lost sheep of Israel" and not including the Gentiles or Samaritans ({{niv|Matthew|10|Matt 10}}).
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| − | Of special interest has been [[Names and titles of Jesus in the New Testament|the names and titles ascribed to Jesus]]. According to most critical historians, Jesus probably lived in [[Galilee]] for most of his life and he probably spoke [[Aramaic]] and [[Hebrew language|Hebrew]]. The name "Jesus" is an [[English language|English]] transliteration of the [[Latin language|Latin]] (''IÄ“sus'') which in turn comes from the [[Koine Greek|Greek]] name (''{{Polytonic|Ιησους}}''). Since most scholars hold that Jesus was an Aramaic-speaking Jew living in Galilee around AD 30, it is highly improbable that he had a Greek personal name. Further examination of the [[Septuagint]] finds that the Greek, in turn, is a transliteration of the [[Hebrew language|Hebrew]] name [[Joshua|Yehoshua]] (יהושוע) (''Yeho'' - [[Yahweh]] [is] ''shua`'' - help/salvation) or the shortened Hebrew/[[Aramaic language|Aramaic]] [[Yeshua]] or Jeshua (ישוע). As a result, scholars believe that one of these was most likely the name that Jesus was known by during his lifetime by his peers.<ref>Durant, Will. ''Caesar and Christ''. New York: Simon and Schuster, 1944. p. 558; John P. Meier, ''A Marginal Jew''. New York: Doubleday, 1991 vol. 1:205-7;</ref>
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| − | ''[[Christ]]'' (which is a title and not a part of his name) is an Anglicization of the Greek term for ''[[Messiah]]'', and literally means "anointed one". Historians have debated what this title might have meant at the time Jesus lived; some historians have suggested that other titles applied to Jesus in the New Testament (e.g. Lord, [[Son of man|Son of Man]], and Son of God) had meanings in the first century quite different from those meanings ascribed today: see [[Names and titles of Jesus]].
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| − | === Historicity of the texts ===
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| − | {{see also|Historicity of Jesus}}
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| − | Most modern Biblical scholars hold that the works describing Jesus were initially communicated by [[oral history|oral tradition]], and were not committed to writing until several decades after Jesus' crucifixion. The earliest [[extant text]]s which refer to Jesus are [[Paul of Tarsus|Paul]]'s letters, which are usually dated from the mid-1st century. Paul wrote that he only saw Jesus in visions, but that they were divine [[revelation]]s and hence authoritative ([[Epistle to the Galatians|Gal]] [http://www.biblegateway.com/passage/?search=Galatians%201:11-12;&version=31; 1:11–12]). The earliest extant texts describing Jesus in any detail were the four [[New Testament]] [[Gospel]]s. These texts, being part of the [[Biblical canon]], have received much more analysis and acceptance from Christian sources than other possible sources for information on Jesus.
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| − | Many other early Christian texts have surfaced detailing events in Jesus' life and teachings, though they were not included when [[Biblical canon|the Bible was canonised]] due to a belief that they were [[pseudepigraphy|pseudepigraphical]], not inspired, or written too long after his death, while others were suppressed because they contradicted what had become the Christian [[orthodoxy]]. It took several centuries before the list of what was and was not part of the Bible became finally fixed, and for much of the early period the [[Book of Revelation]] was not included while works like [[The Shepherd of Hermas]] were.
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| − | The books that did not make it into the final list have since become known as the [[New Testament apocrypha]], and the chief amongst them, is the ''[[Gospel of Thomas]]'', a collection of ''[[logia]]'' - phrases and sayings attributed to Jesus without a narrative framework, only rediscovered in the 20th century. Other important apocryphal works that had a heavy influence in forming traditional Christian beliefs include the [[Apocalypse of Peter]], [[Protevangelium of James]], [[Infancy Gospel of Thomas]], and [[Acts of Peter]]. A number of Christian traditions (such as [[Saint Veronica|Veronica's veil]] and the [[Assumption of Mary]]) are found not in the canonical gospels but in these and other apocryphal works.
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| − | === Possible earlier texts ===
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| − | Some texts with even earlier historical or mythological information on Jesus are speculated to have existed prior to the Gospels,<ref name=document>[[Henry Bettenson]], [[Chris Maunder]], ''Documents of the Christian Church'' (3rd edition), Oxford University Press, 1999. ISBN 0-19-288071-3 </ref> though none have been found. Based on the unusual similarities and differences (see [[synoptic problem]]) between the [[Synoptic Gospels]] — [[Gospel of Matthew|Matthew]], [[Gospel of Mark|Mark]] and [[Gospel of Luke|Luke]], the first three canonical gospels — many Biblical scholars have suggested that [[oral tradition]] and [[logia]] (such as the [[Gospel of Thomas]] and the theoretical [[Q document]])<ref name=aramaicnt.org>[[Daniel Gaztambide]], [http://www.aramaicnt.org/site/index.php?mode=article&entry=30 "The Synoptic Problem: Two-Source Hypothesis and Q"], AramaicNT.org, accessed August 19, 2006.</ref> probably played a strong role in initially passing down stories of Jesus, and may have inspired some of the Synoptic Gospels.
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| − | Specifically, many scholars believe that the Q document and the Gospel of Mark were the [[two-source hypothesis|two sources]] used for the gospels of Matthew and Luke; however, other theories, such as the older [[Augustinian hypothesis]], continue to hold sway with some Biblical scholars. Another theoretical document is the [[Signs Gospel]], believed to have been a source for the [[Gospel of John]].<ref name=aramaicnt.org>[[Daniel Gaztambide]], [http://www.aramaicnt.org/site/index.php?mode=article&entry=28 "So Sayeth The Lord... According to Who?"], AramaicNT.org, accessed March 14, 2006.</ref>
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| − | There are also early noncanonical gospels which may predate the canonical Gospels, although few surviving fragments have been found. Among these are the [[Unknown Berlin Gospel]], the [[Oxyrhynchus Gospels]], the [[Egerton Gospel]], the [[Fayyum Fragment]], the [[Dialogue of the Saviour]], the [[Gospel of the Ebionites]], the [[Gospel of the Hebrews]], and the [[Gospel of the Nazarenes]]. While the earliest surviving manuscripts and fragments of these texts are dated later than the earliest surviving manuscripts and fragments of the canonical Gospels, they are probably copies of earlier manuscripts whose precise dates are unknown.
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| − | === Questions of reliability ===
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| − | As a result of the likely several-decade time gap between the writing of the Gospels and the events they describe, the accuracy of all early texts claiming the existence of Jesus or details of Jesus' life have been disputed by various parties. However, most scholars accept many details of the Gospel narratives.<ref name=habermas>[[Gary Habermas|Habermas, Gary]], "Resurrection Research from 1975 to the Present: What are Critical Scholars Saying?" ''Journal for the Study of the Historical Jesus,'' 3.2 (2005), pp. 135-153. [http://www.garyhabermas.com/articles/J_Study_Historical_Jesus_3.2_2005/J_Study_Historical_Jesus_3.2_2005.htm Available online]; accessed March 14, 2006.</ref> The authors of the Gospels are traditionally thought to have been witnesses to the events included. After the original oral stories were written down, they were transcribed, and later translated into other languages. Several Biblical historians have responded to claims of the unreliability of the gospel accounts by pointing out that historical documentation is often biased and second-hand, and frequently dates from several decades after the events described.
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| − | The [[Age of Enlightenment]] and the [[Scientific Revolution]] brought skepticism regarding the historical accuracy of these texts. Although some critical scholars, including archeologists, continue to use them as points of reference in the study of ancient Near Eastern history,<ref name=archeology>Craig S. Hawkins, [http://www.apologeticsinfo.org/papers/actsarcheology.html "The Book of Acts and Archaeology"], Apologetics Information Ministry, accessed March 14, 2006.</ref> others have come to view the texts as cultural and literary documents, generally regarding them as part of the genre of literature called [[hagiography]], an account of a holy person regarded as representing a moral and divine ideal. Hagiography has a principal aim of the glorification of the religion itself and of the example set by the perfect holy person represented as its central focus.
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| − | Some say that the Gospel accounts are neither objective nor accurate, since they were written or compiled by his followers and seem to exclusively portray a positive, idealized view of Jesus, while others point to the lack of any non-Christian sources until Josephus in the year 93. Those who have a [[Naturalism (philosophy)|naturalistic]] view of history generally do not believe in divine intervention or [[miracles]], such as the resurrection of Jesus mentioned by the Gospels. One method used to estimate the factual accuracy of stories in the gospels is known as the "[[criterion of embarrassment]]", which holds that stories about events with embarrassing aspects (such as the denial of Jesus by [[Saint Peter|Peter]], or the fleeing of Jesus' followers after his arrest) would likely not have been included if those accounts were fictional.
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| − | === External influences on gospel development ===
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| − | {{see also|Historicity of Jesus|Historical Jesus|Cultural and historical background of Jesus}}
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| − | [[Image:ChristAsSol.jpg|thumb|left|[[Vatican City|Vatican]] mosaic (3rd c.): [[Sol Invictus]]]]
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| − | Many scholars, such as [[Michael Grant (author)|Michael Grant]], do not see significant similarity between the pagan myths and Christianity. Grant states in ''Jesus: An Historian's Review of the Gospels'' that "Judaism was a milieu to which doctrines of the deaths and rebirths, of mythical gods seemed so entirely foreign that the emergence of such a fabrication from its midst is very hard to credit."<ref name=grant>[[Michael Grant (author)|Michael Grant]], ''Jesus: An Historian's Review of the Gospels'', Scribner, 1995 p. 199. ISBN 0-684-81867-1</ref>
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| − | However, some scholars believe that the gospel accounts of Jesus have little or no historical basis. At least in part, this is because they see many similarities between stories about Jesus and older myths of [[Paganism|pagan]] godmen such as [[Mithras]], [[Apollo]], [[Attis]], [[Horus]] and [[Osiris-Dionysus]], leading to conjectures that the pagan myths were adopted by some authors of early accounts of Jesus to form a [[syncretism]] with Christianity. A small minority, such as [[Earl Doherty]], carry this further and propose that the gospels are actually a reworking of the older myths and [[Jesus as myth|not based on a historical figure]]. While these connections are disputed by many, it is nevertheless true that many elements of Jesus' story as told in the Gospels have parallels in pagan mythology, where miracles such as [[virgin birth]] were well-known. Some Christian authors, such as [[Justin Martyr]] and [[C.S. Lewis]], account for this with the belief that such myths were created by ancient pagans with vague and imprecise [[prophecy|foreknowledge]] of the Gospels; in other words the pagans gave prophetic attributes of the Christ as shown in the Jewish Torah and Prophets to their particular deity.
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| − | == Religious perspectives ==
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| − | {{main|Religious perspectives on Jesus}}
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| − | Jesus has an important role in two [[religion]]s: [[Christianity]] and [[Islam]]. Most other religions, however, do not consider Jesus to have been a supernatural or holy being. Some of these religions, like [[Buddhism]], do not take any official stance on Jesus' life, however note the many similarities in teachings and life of Jesus and [[Gautam Buddha|Buddha]]. [[Judaism]] rejects claims of his divinity and of his being the [[Jewish Messiah|Mashiach]].
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| − | === Christian views ===
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| − | {{main|Christian views of Jesus}}
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| − | {{Christianity}}
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| − | The nature of Jesus is the central issue of [[Christology]]. The theological concept of Jesus as Christ was refined by a series of seven [[ecumenical council]]s between AD 325 and AD 787. While most Christians believe that the councils were guided by the Bible and the [[Holy Spirit]], some Christians question one or more of the councils. [[Restorationism|Restorationists]] reject all the councils and seek to restore what they believe was the original Christian faith.
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| − | Different Christians also have different interpretations of Jesus' family members mentioned in {{niv|Matthew|13:55|Matthew 13:55}} and {{niv|Mark|6:3|Mark 6:3}}.<ref name=family>[[Ben Witherington III|Witherington, Ben III]], "Jesus' Extended Family," ''Bible Review,'' 19:3, pg.30. Witherington lists a fourth possibility, that they were the full brothers and full sisters of Jesus, but notes that "this explanation does not mesh with most Christians' belief that Hodm not Joseph, was Jesus' father."</ref> [[Eastern Christianity]], following [[Eusebius of Caesarea|Eusebius]], believes that they were "Joseph's children by his (unrecorded) first wife." [[Roman Catholicism]], following [[Jerome]], believes that they were Jesus' cousins, which the Greek word for "brother" or "relative" used in the Gospels would encompass. Both beliefs are based on the tradition that Mary remained a [[Perpetual virginity of Mary|perpetual virgin]],<ref name=perpvirg>e.g., Origen's ''Commentary on Matthew'', [http://www.ccel.org/fathers2/ANF-10/anf10-46.htm#P7424_1523553 §10.17]</ref> thus having no biological children before or after Jesus. While such notable reformers as Luther, Calvin, Zwingli and Wesley affirmed the perpetual virginity of Mary, most [[Protestantism|Protestants]] today believe that these family members were the biological children of Mary and Joseph.<ref name=protestantfam>In other words, in this view they shared one parent (Mary) with Jesus. "So James, according to this view, would be Jesus' younger half-brother." [[Ben Witherington III|Witherington, Ben III]], "Jesus' Extended Family," ''Bible Review,'' 19:3, pg.30–31. In addition, the Nelson Study Bible (NKJV) lists the traditional authors of the Epistles of James and Jude as "James, the half brother of Jesus, traditionally called "the Just" (pg 2102) and "Jude the brother of James and the half brother of the Lord Jesus" (pg. 2156). The term "half brother" is used to denote parentage, not genetics. In this view, the other brothers and sisters listed in the Gospel passages would have the same relationship to Jesus. However, some Protestants reject the term "half brother" because it is too specific; the Gospel accounts refer to these relatives as brothers and sisters of Jesus, without specifying their parents, and refer to Mary only in relation to Jesus.</ref>
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| − | [[Paul of Tarsus]] wrote that just as sin entered the world through [[Adam and Eve|Adam]] (known as [[The Fall of Man]]), so salvation from sin comes through Jesus, the second Adam ({{niv|Romans|5:12-21|Rom 5:12–21}}; {{niv|1_Corinthians|15:21-22|1 Cor 15:21–22}}). Most Christians believe that Jesus' death and resurrection provide salvation not only from personal sin, but from the condition of sin itself. This ancestral or [[original sin]]<ref name=originalsin>Western Christianity, following [[Augustine of Hippo]], generally affirms that humanity inherited both the tendency to sin and the guilt of Adam and Eve's sin. The doctrine in Eastern Christianity is that humanity inherited the tendency to sin, but not the guilt for Adam and Eve's sin. This doctrine, also adopted by some in the Western Church as a form of [[Arminianism]], is sometimes called [[semipelagianism]]. A minority of Christians affirm [[Pelagianism]], which states that neither the condition nor the guilt of original sin is inherited; rather, we all freely face the same choice between sin and salvation that Adam and Eve did. Pelagianism was opposed by the Council of Carthage in AD 418.</ref> separated humanity from God, making all liable to condemnation to eternal punishment in [[Hell]] ({{niv|Romans|3:23|Rom 3:23}}). However, Jesus' death and resurrection reconciled humanity with God, granting eternal life in [[Heaven]] to the faithful ({{niv|John|14:2-3|John 14:2–3}}).
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| − | [[Image:Christ Carrying the Cross 1580.jpg|thumb|left|200px|''Jesus Carrying the Cross'', [[El Greco]] - Domenikos Theotokopoulos, 16th c.]]
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| − | Most Christians accept the [[New Testament]] presentation of the Resurrection as a [[historical]] account of an actual event central to [[faith]]. Belief in the resurrection is one of the most distinctive elements of Christian faith; and defending the [[Death and Resurrection of Jesus#Critical analysis|historicity of the resurrection]] is usually a central issue of [[Christian apologetics]]. [[Conservative Christianity|Conservative Christian]] scholars such as [[Gary Habermas]], [[F.F. Bruce]], [[Norman Geisler]] and [[William Lane Craig]] believe that Jesus was raised bodily from the dead and that he was raised in spiritual body.<ref name=res>For example, [http://www.apologetics.com apologetics.com] and [http://www.worldinvisible.com worldinvisible.com].</ref> Some [[liberal Christian]]s such as [[Bishop Spong|John Shelby Spong]] and [[Tom Harpur]], do not believe that Jesus was raised bodily from the dead, or that he still lives bodily.
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| − | ==== Trinitarian views ====
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| − | Most Christians believe that Jesus is [[Incarnation (Christianity)|God incarnate]], being one of the three divine persons who make up the single [[Ousia|substance]] of God, a concept known as the [[Trinity|Holy Trinity]]. In this respect, Jesus is both distinct and yet of the same being as [[God the Father]] and the [[God the Holy Spirit]].<ref name="Trinity">{{niv|John|1:1|John 1:1}}; {{niv|John|8:58|8:58}}; {{niv|John|10:30|10:30}}</ref> They believe Jesus is the Son of God, and also the Messiah. Following {{niv|john|1:1|John 1:1,}} Christians have identified Jesus as "the Word" (or [[Logos#Use in Christianity|Logos]]) of God. Most also believe that Jesus' miracles and resurrection are additional proof that he is God. Most trinitarian Christians further believe that Jesus has two natures in one person: that he is fully God and fully human, a concept known as the [[hypostatic union]]. However, [[Oriental Orthodoxy]] professes a [[Miaphysite]] interpretation, while the [[Assyrian Church of the East]] professes a form of [[Nestorianism]].
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| − | ==== Nontrinitarian views ====
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| − | Some Christians profess various [[nontrinitarian]] views. [[Arianism]], denounced as a heresy by the early Church, taught that Jesus is subordinate to God the Father.<ref name="Arian">{{sourcetext|source=Bible|version=King James|book=John|chapter=14|verse=28}};</ref> [[Binitarianism|Binitarians]] believe that Jesus is God, although a separate being from God the Father, and that the Holy Spirit is an impersonal force. [[Unitarian Christianity|Unitarian Christians]] believe that Jesus was a [[prophet]] of God, and merely human.
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| − | The [[Church of Jesus Christ of Latter-day Saints]] (Mormons) theology maintains that God the Father (Heavenly Father), Jesus Christ, and the Holy Ghost are three separate and distinct beings who together constitute the [[Godhead]]. LDS sometimes, although rarely, use the word Trinity to describe this belief; it is slightly different from the traditional doctrine of the Trinity, which maintains that the three are one being. LDS maintains that all three members of the Godhead are eternal and equally divine, but play somewhat different roles. While the Holy Ghost is a spirit without a physical body, the Father and Son do possess distinct, perfected, physical bodies of flesh and bone. Although Mormon theology sees the Father, the Son, and the Holy Ghost as separate beings, they are considered to be "one God" in purpose. The [[Book of Mormon]] records in {{sourcetext|source=Book of Mormon|book=3 Nephi|chapter=11|verse=8}} that the resurrected Jesus visited and taught some of the inhabitants of the early Americas after he appeared to his apostles in Jerusalem. Mormons also believe that an [[Great Apostasy#The Church of Jesus Christ of Latter-day Saints|apostasy]] occurred after the death of Christ and his apostles. They believe that Christ and Heavenly Father appeared to [[Joseph Smith, Jr.|Joseph Smith]] in 1820 as part of a series of heavenly visits to restore the fullness of the gospel of Jesus Christ necessary due to the apostasy. They also believe Jesus (not the Father) is the same as [[Jehovah]] or [[Yahweh]] of the [[Old Testament]] or [[Hebrew Bible]]. See also [[Jesus in the Church of Jesus Christ of Latter-day Saints]].
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| − | [[Jehovah's Witnesses]] view the term "Son of God" as an indication of Jesus' importance to the creator and his status as God's "only-begotten (unique, one and only) Son" ({{niv|John|3:16|John 3:16}}), the "firstborn of all creation" ({{niv|Colossians|1:15|Col 1:15}}), the one "of whom, and through whom, and to whom, are all things" ({{niv|romans|11:36|Rom 11:36}}). Most [[Jehovah's Witnesses]] believe Jesus to be [[Michael (archangel)|Michael the Archangel]], who became a human to come down to earth.<ref name=Jesus-is-Michael>"Jesus The Ruler "Whose Origin Is From Early Times", ''The Watchtower'', June 15, 1998, p. 22.</ref> They also believe that Jesus died on a single-piece torture stake, not a cross.<ref name=stake>Based on Galatians 3:13 and Acts 5:30. [http://www.watchtower.org/library/jt/article_03.htm Jehovah's Witnesses Official Web Site
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| − | ], accessed June 8, 2006.</ref>
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| − | ==== Messianic Jewish view ====
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| − | [[Messianic Jews]] hold that Jesus is the prophesied [[Jewish Messiah|Messiah]]. Strictly speaking, all Messianic Jews are [[Christians]], but the term generally applies to those Jews who believe Jesus to be the Messiah but still hold to and practice many Jewish traditions and occasionally [[Halakha|Jewish law]]. Often the tension between Jewish Monotheism and Christian Trinitarianism promotes a diversity of opinions about Jesus's divine status.
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| − | A prominent group of Messianic Jews is [[Jews for Jesus]], part of a loose affiliation of [[Evangelical Christians]].
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| − | ==== Other views arising from early Christianity ====
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| − | The [[Ebionites]], an early [[Jewish Christian]] community, believed that Jesus was the last of the [[Prophet#Prophets in the Tanakh (Hebrew Bible)|prophets]] and the [[Messiah]]. They believed that Jesus was the natural-born son of Mary and Joseph, and thus they rejected the Virgin Birth. The Ebionites were [[Adoptionism|adoptionists]], believing that Jesus was not divine, but became the [[son of God]] at his baptism. They rejected the [[Epistles of Paul]], believing that Jesus kept the [[Mosaic Law]] perfectly and wanted his followers to do the same. However, they felt that Jesus' crucifixion was the ultimate sacrifice, and thus [[animal sacrifice]]s were no longer necessary. Therefore, some Ebionites were [[vegetarian]] and considered both Jesus and [[John the Baptist]] to have been vegetarians.<ref>Bart D. Ehrman, ''Lost Christianities'', Oxford, 2003, p. 102.</ref> Shemayah Phillips founded a small community of [[Ebionites#Modern Ebionites|modern Ebionites]] in 1985. These Ebionites identify as Jews rather than as Christians, and do not accept Jesus as the [[Jewish Messiah]].
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| − | In [[Gnosticism]], Jesus is said to have brought the secret knowledge ([[gnosis]]) of the spiritual world necessary for salvation.<ref name=Gnostics>McManners, John, ed., <cite>The Oxford Illustrated History of Christianity,</cite> Oxford: Oxford University Press, 1990, pp. 26-31.</ref> Their secret teachings were paths to gnosis, and not gnosis itself. <!-- The previous sentence is necessary to clarify that gnosis is a different concept than the teachings of Scientology. --> While some Gnostics were [[docetism|docetics]], most Gnostics believed that Jesus was a human who became possessed by the spirit of Christ during his baptism.<ref>Bart D. Ehrman, ''Lost Christianities'', Oxford, 2003, p. 124-125.</ref> Many Gnostics believed that Christ was an [[Aeons#In Gnosticism|Aeon]] sent by [[Monad (Gnosticism)|a higher deity]] than the evil [[Demiurge#Gnosticism|demiurge]] who created the material world. Some Gnostics believed that Christ had a [[Syzygy#Gnosticism|syzygy]] named [[Sophia (gnosticism)|Sophia]]. The Gnostics tended to [[Gnosticism and the New Testament|interpret the New Testament]] as [[allegory]], and some Gnostics interpreted Jesus himself as an allegory. [[Gnosticism in modern times|Modern Gnosticism]] has been a growing religious movement since fifty-two Gnostic texts were rediscovered at [[Nag Hammadi library|Nag Hammadi]] in 1945. The movement was also given a boost by the publication in 2006 of the [[Gospel of Judas]].
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| − | [[Marcionites]] were 2nd century [[Gentile]] followers of the Christian theologian [[Marcion of Sinope]]. They believed that Jesus rejected the [[Tanakh|Jewish Scriptures]], or at least the parts that were incompatible with his teachings.<ref name=Wace>[[Henry Wace|Wace, Henry]], [http://www.earlychristianwritings.com/info/marcion-wace.html Commentary on Marcion]</ref> Seeing a stark contrast between the vengeful God of the [[Old Testament]] and the loving God of Jesus, Marcion came to the conclusion that the Jewish God and Jesus were two separate deities. Like some Gnostics, Marcionites saw the Jewish God as the evil creator of the world, and Jesus as the savior from the material world. They also believed Jesus was not human, but instead a completely divine spiritual being whose material body, and thus his crucifixion and death, were [[docetism|divine illusions]]. Marcion was the first known early Christian to have created a [[Biblical canon|canon]], which consisted of ten [[Pauline epistles]], and [[Gospel of Marcion|a version]] of the [[Gospel of Luke]] (possibly without the first two chapters that are in modern versions, and without Jewish references),<ref>Bart D. Ehrman, ''Lost Christianities'', Oxford, 2003, p. 103, p. 104-105, p.108</ref> and his treatise on the ''Antithesis'' between the Old and New Testaments. Marcionism was declared a [[Heresy#Christianity|heresy]] by proto-orthodox Christianity.
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| − | === Islamic views ===
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| − | {{main|Islamic views of Jesus}}
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| − | In [[Islam]], Jesus (known as '''[[Islamic view of Jesus|Isa]]''' in Arabic, [[Arabic]]: عيسى), is considered one of God's most-beloved and important [[prophets of Islam|prophets]] and the Messiah.<ref name=Grand_Mufti_of_Syria>Sheikh Ahmad Kuftaro, [http://www.kuftaro.org/english/Islam/jesus.htm "What is Islam? Jesus"], Kuftaro.org, accessed March 15, 2006.</ref> Like Christian writings, the seventh-century [[Qur'an]] holds that Jesus was born without a biological father to the virgin Mary, by the will of God (in Arabic, [[Allah]]) and for this reason is referred to as ''Isa ibn Maryam'' (English: Jesus son of Mary), a [[matronymic]] (since he had no biological father). (Qur'an {{Quran-usc|3|45}}, {{Quran-usc|19|21}}, {{Quran-usc|19|35}}, {{Quran-usc|21|91}}) In Muslim traditions, Jesus lived a perfect life of nonviolence, showing kindness to humans and animals (similar to the other Islamic prophets), without material possessions, and abstaining from [[sin]].<ref name=Jesus_abstained_from_sin>III&E, [http://www.islam.tc/alhilaal/site/poi.html "Prophethood in Islam"], Accessed March 19, 2006</ref> Most Muslims believe that Jesus abstained from alcohol, and many believe that he also abstained from eating animal flesh. Similarly, Islamic belief also holds that Jesus could perform miracles, but only by the will of God. <ref name=Soundvision.com>[http://www.soundvision.com/Info/Jesus/inIslam.asp "The Islamic and Christian views of Jesus: a comparison"], ISoundvision, accessed March 15, 2006.</ref> However, [[Muslim]]s do not believe Jesus to have divine nature as God nor as the Son of God. Islam greatly separates the status of creatures from the status of the creator and warns against believing that Jesus was divine. (Qu'ran {{Quran-usc|3|59}}, {{Quran-usc|4|171}}, {{Quran-usc-range|5|116|117}}). Muslims believe that Jesus received a gospel from God called the ''[[Injil]]'' in Arabic that corresponds to the Christian New Testament, but that some parts of it have been misinterpreted, misrepresented, passed over, or textually distorted over time so that they no longer accurately represent God's original message to mankind (See [[Tahrif]]).<ref name=Abdullah_Ibrahim>Abdullah Ibrahim, [http://www.arabicbible.com/islam/hit.htm "The History of the Quran and the Injil"], Arabic Bible Outreach Ministry, accessed March 15, 2006.</ref>
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| − | Muslims also do not believe in Jesus' sacrificial role, nor do they believe that Jesus died on the cross. In fact, Islam does not accept any human sacrifice for sin (See [[Sin#Islamic conceptions of atonement for sin|Islamic conceptions of atonement for sin]] for further information). Regarding the crucifixion, the Qur'an states that Jesus' death was merely an illusion of God to deceive his enemies, and that Jesus ascended to heaven.<ref name=Grand_Mufti_of_Syria>Sheikh Ahmad Kuftaro, [http://www.kuftaro.org/english/Islam/jesus.htm "What is Islam? Jesus"], Kuftaro.org, accessed March 15, 2006.</ref> (Qur'an {{Quran-usc-range|4|157|158}}.) Based on the quotes attributed to Muhammad, some Muslims believe that Jesus will return to the world in the flesh following [[Imam Mahdi]] to defeat the ''[[Dajjal]]'' (an [[Antichrist]]-like figure, translated as "Deceiver"). <ref name=Mufti_A.H._Elias>Mufti A.H. Elias, [http://www.islam.tc/prophecies/jesus.html "Jesus (Isa) A.S. in Islam, and his Second Coming"], Islam.tc, accessed March 15,2006.</ref> Muslims believe he will descend at [[Damascus]], presently in [[Syria]], once the world has become filled with sin, deception, and injustice; he will then live out the rest of his natural life. Sunni Muslims believe that after his death, Jesus will be buried alongside Muhammad in [[Medina]], presently in [[Saudi Arabia]]. <ref name=AH_Elias>Mufti A.H. Elias, [http://www.islam.tc/prophecies/jesus.html "Jesus (Isa) A.S. in Islam, and his Second Coming"], Islam.tc Network, accessed May 10, 2006.</ref> However, the sects of [[Sunni Muslim|Sunni]] and [[Shiite Muslim|Shi'ite]] Islam are divided over this issue. Some Islamic scholars like [[Javed Ahmed Ghamidi]] and [[Amin Ahsan Islahi]] question [[hadith|quotes attributed to Muhammad]] regarding a second coming of Jesus, as they believe it is against different verses of the Qur'an.<ref>Geoffrey Parrinder, ''Jesus in the Quran'', p.187, Oxford: Oneworld Publications, 1996, ISBN 1-85168-094-2.[http://www.studying-islam.org/articletext.aspx?id=742]</ref><ref>[[Javed Ahmed Ghamidi]], ''Qur'anic Verse regarding Second Coming of Jesus''.[http://www.al-mawrid.org/Content/ViewReaderQuestion.aspx?questionId=318]</ref><ref>''The Second Coming of Jesus'', [http://www.renaissance.com.pk Renaissance - Monthly Islamic Journal], Vol. 14, No. 9, September, 2004.[http://www.renaissance.com.pk/septitl2y4.html]</ref>
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| − | The [[Ahmadi|Ahmadiyya]] Muslim Movement (accounting for a very small percentage of the total Muslim population) believes that Jesus survived the crucifixion and later travelled to [[Kashmir]], where he lived and died as a prophet under the name of [[Yuz Asaf]] (whose grave they identify in [[Srinagar]]).<ref name=Ahmadiyya_Muslim_Community>M. M. Ahmad, [http://www.alislam.org/library/links/00000094.html#8 "The Lost Tribes of Israel: The Travels of Jesus"], [[Ahmadiyya Muslim Community]], Accessed March 16, 2006.</ref> Mainstream Muslims, however, consider these views heretical. Also, historical research found these accounts to be without foundation.<ref name=Jesus_India>Günter Grönbold, Jesus In Indien, München: Kösel 1985, ISBN 3-466-2070-1. Norbert Klatt, ''Lebte Jesus in Indien?'', Göttingen: Wallstein 1988.</ref>
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| − | === Judaism's view ===
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| − | {{main|Judaism's view of Jesus}}
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| − | [[Judaism]] considers the idea of Jesus being God, or part of a Trinity, or a mediator to God, as heresy.(''[[Emunoth ve-Deoth]]'', II:5) Judaism also does not consider Jesus to be the [[Jewish Messiah|Messiah]] primarily because he did not fulfill the [[Messianic prophecies]] of the [[Tanakh]], nor embodied the personal qualifications of the Messiah.<ref name=notmessiah>Rabbi [[Shraga Simmons]], [http://www.aish.com/jewishissues/jewishsociety/Why_Jews_Dont_Believe_In_Jesus.asp "Why Jews Don't Believe in Jesus"], accessed March 14, 2006; [http://ohr.edu/ask_db/ask_main.php/2637/Q1/ "Why Jews Don't Believe in Jesus"], [[Ohr Somayach, Jerusalem|Ohr Samayach]] - ''Ask the Rabbi'', accessed March 14, 2006; [http://www.askmoses.com/qa_detail.html?h=120&o=350 "Why don't Jews believe that Jesus was the messiah?"], [[AskMoses.com]], accessed March 14, 2006.</ref>
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| − | The ''[[Mishneh Torah]]'' (an authoritative work of [[halakha|Jewish law]]) states:
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| − | <blockquote>Even Jesus the Nazarene who imagined that he would be [[Jewish Messiah|Messiah]] and was killed by the court, was already prophesied by [[Daniel]]. So that it was said, “And the members of the outlaws of your nation would be carried to make a (prophetic) vision stand. And they stumbled†(Daniel 11.14). Because, is there a greater stumbling-block than this one? So that all of the [[prophet]]s spoke that the Messiah redeems Israel, and saves them, and gathers their banished ones, and strengthens their commandments. And this one caused (nations) to destroy Israel by sword, and to scatter their remnant, and to humiliate them, and to exchange the Torah, and to make the majority of the world err to serve a divinity besides God. However, the thoughts of the Creator of the world — there is no force in a human to attain them because our ways are not God's ways, and our thoughts not God's thoughts. And all these things of Jesus the Nazarene, and of ([[Muhammad]]) the [[Ishmael]]ite who stood after him — there is no (purpose) but to straighten out the way for the King Messiah, and to restore all the world to serve God together. So that it is said, “Because then I will turn toward the nations (giving them) a clear lip, to call all of them in the name of God and to serve God (shoulder to shoulder as) one shoulder.†(Zephaniah 3.9). Look how all the world already becomes full of the things of the Messiah, and the things of the [[Torah]], and the things of the commandments! And these things spread among the far islands and among the many nations uncircumcised of heart. (''Hilkhot Melakhim'' 11:10–12)<ref name=hilchotmalachim>[http://www.mechon-mamre.org/i/e511.htm "Hilchot Malachim (laws concerning kings) (Hebrew)"], [[Torah database#Mechon Mamre.28digital freeware.29|MechonMamre.org]], accessed March 14, 2006.</ref></blockquote>
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| − | [[Reform Judaism]], the modern progressive movement, states <cite>For us in the Jewish community anyone who claims that Jesus is their savior is no longer a Jew and is an [[apostate]].</cite> (Contemporary American Reform Responsa, #68).<ref name=faqs>[http://www.faqs.org/faqs/judaism/FAQ/10-Reform/section-15.html "Question 18.3.4: Reform's Position On...What is unacceptable practice?"], faqs.org, accessed March 14, 2006.</ref>
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| − | According to Jewish tradition, there were no more prophets after [[420 BC]], [[Malachi]] being the last prophet, who lived centuries before Jesus. Judaism states that Jesus did not fulfill the requirements set by the [[Torah]] to prove that he was a prophet. Even if Jesus had produced such a sign, Judaism states that no prophet or dreamer can contradict the laws already stated in the Torah ({{niv|Deuteronomy|13:1-5|Deut 13:1–5}})<ref name=noprophet>Rabbi [[Ephraim Buchwald]], [http://www.njop.org/html/REEH5764-2004.html "Parashat Re'eh 5764-2004: Identifying a True Prophet"], [[National Jewish Outreach Program]], accessed March 14, 2006; Tracey Rich, [http://www.jewfaq.org/prophet.htm "Prophets and Prophecy"], ''Judaism 101'', accessed March 14, 2006; Rabbi Pinchas Frankel, [http://www.ou.org/about/judaism/history.htm "Covenant of History: A Fools Prophecy"], [[Orthodox Union|Orthodox Union of Jewish Congregations of America]], accessed March 14, 2006;Laurence Edwards, [http://urj.org/Articles/index.cfm?id=2819&pge_prg_id=26382&pge_id=3453 "Torat Hayim - Living Torah: No Rest(s) for the Wicked"], [[Union for Reform Judaism|Union of American Hebrew Congregations]], accessed March 14, 2006.</ref>
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| − | ===Buddhist Views===
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| − | {{main|Buddhist-Christian Parallels}}
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| − | Many [[Buddhists]] (including [[Tenzin Gyatso, 14th Dalai Lama]]) regard Jesus as a great [[bodhisattva]] who dedicated his life to the welfare of human beings. Buddhists and scholars have often noted the striking parallels between the teachings of Jesus and [[Gautama Buddha]] not simply because they both preached a doctrine of love and compassion but also because they occupied a similar position with respect to the existing religious orthodoxy of their day of which they were both critical. Both were religious reformers who sought to return Man to the true spiritual essence of religion. They both describe [[priests]] without personally verified spiritual realization as 'the blind leading the blind', an expression that occurs in both the [[Sutta Pitaka]] and the gospels. Especially since the discovery of [[The Gospel of Thomas]] in 1945 much comment has arisen as to the affinity between the doctrine contained there and Eastern spiritual thought generally. <ref name=Buddhism> [http://buddhistfaith.tripod.com/pureland_sangha/id59.html Gospel of Thomas:The Buddhist Jesus?] accessed April 10, 2006.</ref>
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| − | === Hinduism's views ===
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| − | [[Hinduism|Hindu]] beliefs in Jesus vary. Some believe that Jesus was a normal man. Many Hindus see Jesus as a wise [[guru]] or [[yogi]] who was not God. Many in the [[Surat Shabd Yoga]] tradition regard Jesus as a [[Satguru]]. [[Swami Vivekananda]] has praised Jesus and cited him as a source of strength and the epitome of perfection.<ref> name=vivekananda>[http://www.ramakrishnavivekananda.info/vivekananda/volume_4/lectures_and_discourses/christ_the_messenger.htm Christ the Messenger]. Accessed April 10, 2006.</ref> [[Paramahansa Yogananda]] taught that Jesus was the reincarnation of [[Elisha]] and a student of [[John the Baptist]], the reincarnation of [[Elijah]].<ref name-para>Paramahansa Yogananda, ''Autobiography of a Yogi,'' 2nd ed., Crystal Clarity Publishers, 2005. ISBN 1-56589-212-7.</ref> [[Mohandas K. Gandhi]] considered Jesus one of his main teachers and inspirations for [[Nonviolent Resistance]], saying "I like your Christ, I do not like your Christians. Your Christians are so unlike your Christ."<ref name=Gandhi> Mohandas K. Gandhi; [http://www.geocities.com/orthopapism/gandhi.html Gandhi vs. Christ.] Both accessed on April 10, 2006.</ref> Gandhi's main criticism of Christians was that, though he loved Christianity, Christians were not practiticing [[pacifism]] and [[Nonviolence]].
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| − | [[Yuz Asaf]], regarded as Jesus by the minority [[Ahmadiyya]] Muslim Movement, is seen also as a holy man by some Hindus and Buddhists.
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| − | === Other views of Jesus ===
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| − | The [[Bahá'à Faith]] considers Jesus, along with [[Muhammad]], the [[Buddha]], and others, to be "[[Manifestation of God|Manifestations]]" (or prophets) of God, with both human and divine stations. While some Bahá'à views of Jesus agree with Christian views, Christians do not accept the Bahá'à view of Jesus.<ref name=Bahai>[http://www.safnet.com/bahai/docs/christ.html The Bahá'à Position on Christianity] [http://www.contenderministries.org/bahai/beliefs.php#Jesus Jesus Christ was a "Manifestation" of God]. Both accessed April 10, 2006.</ref>
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| − | [[Mandaeanism]] regards Jesus as a deceiving prophet (mÅ¡iha kdaba) of the false Jewish god of the Old Testament, [[Names of God in Judaism|Adonai]], <ref>[http://www.gnosis.org/library/haran.htm Mandaean Scriptures and Fragments: ''The Haran Gawaitha'']</ref> and an opponent of the good prophet [[John the Baptist]]. Even so, they believe that John baptized Jesus.
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| − | The [[New Age]] movement entertains a wide variety of views on Jesus, with some representatives (such as [[A Course In Miracles]]) going so far as to trance-[[channeling (mediumistic)|channel]] him. Many recognize him as a "great teacher" (or "[[Ascended Master]]") similar to [[Buddha]], and teach that Christhood is something that all may attain. At the same time, many New Age teachings, such as [[reincarnation]], appear to reflect a certain discomfort with traditional Christianity. Numerous New Age subgroups claim Jesus as a supporter, often incorporating contrasts with or protests against the Christian mainstream. Thus, for example, [[Theosophy]] and its offshoots have Jesus studying [[esotericism]] in the [[Himalaya]]s or [[Egypt]] during his "lost years."
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| − | There are others who emphasize Jesus' moral teachings. [[Garry Wills]] argues that Jesus' ethics are distinct from those usually taught by Christianity.<ref name=WJM> Wills, Garry, <cite>What Jesus Meant</cite> (2006) ISBN 0-670-03496-7</ref> The [[Jesus Seminar]]<ref name=secularagree>[[John Dominic Crossan]], ''The Historical Jesus: The Life of a Mediterranean Jewish Peasant'', HarperSanFrancisco (1993), ISBN 0-06-061629-6; [[Robert Funk]], ''The Five Gospels: What Did Jesus Really Say? The Search for the AUTHENTIC Words of Jesus'', Harper San Francisco (1997), ISBN 0-06-063040-X; [[Robert Funk]], ''The Acts of Jesus: What Did Jesus Really Do?'', The Jesus Seminar, Harper San Francisco (1998), ISBN 0-06-062978-9; The [[Jesus Seminar]], ''The Gospel of Jesus: According to the Jesus Seminar'', Robert Walter Funk (Editor), Polebridge Press (1999), ISBN 0-944344-74-7</ref> portrays Jesus as an itinerant preacher ({{niv|Matthew|4:23|Matt 4:23}}), who taught peace ({{niv|Matthew|5:9|Matt 5:9}}) and love ({{niv|Matthew|5:44|Matt 5:44}}), rights for women ({{niv|Luke|10:42|Luke 10:42}}) and respect for children ({{niv|Matthew|19:14|Matt 19:14}}), and who spoke out against the hypocrisy of religious leaders ({{niv|Luke|13:15|Luke 13:15}}) and the rich ({{niv|Matthew|19:24|Matt 19:24}}). Many [[humanism|humanists]], [[atheism|atheists]] and [[agnosticism|agnostics]] empathize with these moral principles. [[Thomas Jefferson]], one of the Founding Fathers that many consider to have been a [[deism|deist]], created a "[[Jefferson Bible]]" for the Indians entitled "The Life and Morals of Jesus of Nazareth" that included only Jesus' ethical teachings.
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| − | ==Legacy==
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| − | === Cultural effect of Jesus ===
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| − | [[Image:Michelangelo Petersdom Pieta.JPG|thumb|left|''[[Pietà ]]'', [[Michelangelo]], 16th c.: Jesus' mother Mary holds the body of her dead son]]
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| − | {{see also|Images of Jesus|Dramatic portrayals of Jesus|Jesus in popular culture}}
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| − | According to most Christian interpretations of the [[Bible]], the theme of Jesus' preachings was that of [[repentance]], forgiveness of sin, grace, and the coming of the [[Kingdom of God]]. Jesus extensively trained disciples who, after his death, interpreted and spread his teachings. Within a few decades his followers comprised a religion clearly distinct from [[Judaism]]. Christianity spread throughout the [[Roman Empire]] under a version known as [[Nicene Christianity]] and became the [[state religion]] under [[Constantine the Great]]. Over the centuries, it spread to most of [[Europe]], and around the world.
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| − | Jesus has been [[Images of Jesus|drawn, painted, sculpted]], and [[Dramatic portrayals of Jesus|portrayed on stage and in films]] in many different ways, both serious and [[Jesus in Pop culture|humorous]]. In fact most medieval [[art]] and [[literature]], and many since, were centered around the figure of Jesus. A number of popular novels, such as ''[[The Da Vinci Code]]'', have also portrayed various ideas about Jesus. Many of the sayings attributed to Jesus have become part of the culture of [[Western world|Western civilization]]. There are many items purported to be [[relics of Jesus]], of which the most famous are the [[Shroud of Turin]] and the [[Sudarium of Oviedo]].
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| − | Other legacies include a view of God as more fatherly, merciful, and more forgiving, and the growth of a belief in an [[afterlife]] and in the [[resurrection of the dead]]. His teaching promoted the value of those who had commonly been regarded as inferior: women, the poor, ethnic outsiders, children, prostitutes, the sick, prisoners, etc. Jesus and his message have been interpreted, explained and understood by many people. Jesus has been explained notably by [[Paul of Tarsus]], [[Augustine of Hippo]], [[Martin Luther]], and more recently by [[C.S. Lewis]].
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| − | For some, the legacy of Jesus has been a long history of [[Christianity and anti-Semitism|Christian anti-Semitism]], although in the wake of [[the Holocaust]] many Christian groups have gone to considerable lengths to reconcile with Jews and to promote inter-faith dialogue and mutual respect. For others, Christianity has often been linked to European [[colonialism]] (see [[British Empire]], [[Portuguese Empire]], [[Spanish Empire]], [[French colonial empire]], [[Dutch colonial empire]]); conversely, Christians have often found themselves as oppressed minorities in Asia, Africa, the Middle East, and in the [[Maghreb]].
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| − | == Notes ==
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| − | <div class="references-small" style="-moz-column-count:2; column-count:2;">
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| − | <references />
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| − | </div>
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| − | == See also ==
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| − | {{col-begin}}
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| − | {{col-2}}
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| − | * '''General Topics'''
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| − | ** [[YHWH]]
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| − | ** [[God]]
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| − | ** [[Alaha]]
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| − | ** [[Prayer]]
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| − | ** [[Christianity]]
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| − | ** [[Anno Domini]] and [[Common Era]] (which show how Jesus' birth has influenced the modern day calendar)
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| − | ** [[INRI]]
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| − | ** [[Nazarene]]
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| − | ** The [[Bible]]
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| − | ** [[List of books about Jesus]]
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| − | * '''Jesus and History'''
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| − | ** [[Christian apologetics]]
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| − | ** [[Apostolic Succession|Apostolic Succession of Jesus]]
| + | |
| − | ** [[Genealogy of Jesus]]
| + | |
| − | ** [[Historical Jesus]]
| + | |
| − | ** [[New Testament view on Jesus' life]]
| + | |
| − | ** [[Historicity of Jesus]]
| + | |
| − | ** [[Jesus Myth]]
| + | |
| − | ** [[Jesus Seminar]]
| + | |
| − | * '''Environment of Jesus'''
| + | |
| − | ** [[Cultural and historical background of Jesus|Cultural background of Jesus]]
| + | |
| − | ** [[Race of Jesus]]
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| − | ** [[Biblical Jesus]]
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| − | {{col-2}}
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| − | {{sisterlinks|Jesus}}
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| − | * '''New Testament Jesus'''
| + | |
| − | ** [[Miracles of Jesus]]
| + | |
| − | ** [[Death and Resurrection of Jesus]]
| + | |
| − | ** [[Sermon on the Mount]]
| + | |
| − | * '''Views on Jesus'''
| + | |
| − | ** [[Religious perspectives on Jesus]]
| + | |
| − | ** [[Islamic view of Jesus]]
| + | |
| − | ** [[Pauline Christianity]]
| + | |
| − | ** [[Apocrypha]] and [[Folk Christianity]] include many stories about Jesus besides those in the Bible.
| + | |
| − | ** [[Jesus Christ in popular culture]]
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| − | * '''Related topics'''
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| − | ** [[List of founders of major religions]]
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| − | ** [[List of people who have been considered deities]]
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| − | ** [[List of people who have claimed to be Jesus]]
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| − | ** [[List of messiah claimants]]
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| − | {{col-end}}
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| − | | + | |
| − | == References ==
| + | |
| − | | + | |
| − | * [[Dale Allison|Allison, Dale]]. ''Jesus of Nazareth: Millenarian Prophet.'' Minneapolis: Augsburg Fortress, 1999. ISBN 0-8006-3144-7
| + | |
| − | * [[Raymond E. Brown|Brown, Raymond E.]]. ''An Introduction to the New Testament.'' New York: Doubleday, 1997. ISBN 0-385-24767-2
| + | |
| − | * Cohen, Shaye J.D. ''From the Maccabees to the Mishnah.'' Louisville, KY: Westminster John Knox Press, 1988. ISBN 0-664-25017-3
| + | |
| − | * Cohen, Shaye J.D. ''The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties.'' Berkeley: University of California Press, 2001. ISBN 0-520-22693-3
| + | |
| − | * [[John Dominic Crossan|Crossan, John Dominic]]. ''The Historical Jesus: The Life of a Mediterranean Jewish Peasant.'' New York: HarperSanFrancisco, 1993. ISBN 0-06-061629-6
| + | |
| − | * [[Guy Davenport]] and [[Benjamin Urrutia]]. ''The Logia of Yeshua ; The Sayings of Jesus''. Washington, DC: 1996. ISBN 1-887178-70-8
| + | |
| − | * De La Potterie, Ignace. "The Hour of Jesus." New York: Alba House, 1989.
| + | |
| − | * Durant, Will. ''Caesar and Christ.'' New York: Simon and Schuster, 1944. ISBN 0-671-11500-6
| + | |
| − | * [[Bart D. Ehrman|Ehrman, Bart]]. ''The Lost Christianities: The Battles for Scripture and the Faiths We Never Knew.'' New York: Oxford University Press, 2003. ISBN 0-19-514183-0
| + | |
| − | * [[Bart D. Ehrman|Ehrman, Bart]]. ''The New Testament: A Historical Introduction to the Early Christian Writings.'' New York: Oxford University Press, 2003. ISBN 0-19-515462-2
| + | |
| − | * [[Paula Fredriksen|Fredriksen, Paula]]. ''Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity.'' New York: Vintage, 2000. ISBN 0-679-76746-0
| + | |
| − | * [[Paula Fredriksen|Fredriksen, Paula]]. ''From Jesus to Christ.'' New Haven: Yale University Press, 2000. ISBN 0-300-04864-5
| + | |
| − | * Finegan, Jack. ''Handbook of Biblical Chronology'', revised ed. Peabody, MA: Hendrickson Publishers, 1998. ISBN 1-56563-143-9.
| + | |
| − | * [[John P. Meier|Meier, John P.]], ''A Marginal Jew: Rethinking the Historical Jesus'', New York: [[Anchor Bible Series|Anchor Doubleday]],
| + | |
| − | : v. 1, ''The Roots of the Problem and the Person'', 1991. ISBN 0-385-26425-9
| + | |
| − | : v. 2, ''Mentor, Message, and Miracles'', 1994. ISBN 0-385-46992-6
| + | |
| − | : v. 3, ''Companions and Competitors'', 2001. ISBN 0-385-46993-4
| + | |
| − | | + | |
| − | * O'Collins, Gerald. ''Interpreting Jesus.'' Mahwah, NJ: Paulist Press, 1983.
| + | |
| − | * [[Jaroslav Pelikan|Pelikan, Jaroslav]]. ''Jesus Through the Centuries: His Place in the History of Culture.'' New Haven: Yale University Press, 1999. ISBN 0-300-07987-7
| + | |
| − | * Robinson, John A. T. ''Redating the New Testament.'' Eugene, OR: Wipf & Stock, 2001 (original 1977). ISBN 1-57910-527-0.
| + | |
| − | * [[E.P. Sanders|Sanders, E.P.]] ''The Historical Figure of Jesus.'' New York: Penguin, 1996. ISBN 0-14-014499-4
| + | |
| − | * Sanders, E.P. ''Jesus and Judaism.'' Minneapolis: Fortress Press, 1987. ISBN 0-8006-2061-5
| + | |
| − | * [[Geza Vermes|Vermes, Geza]]. ''Jesus the Jew: A Historian's Reading of the Gospels.'' Minneapolis: Augsburg Fortress, 1981. ISBN 0-8006-1443-7
| + | |
| − | * [[Geza Vermes|Vermes, Geza]]. ''The Religion of Jesus the Jew.'' Minneapolis: Augsburg Fortress, 1993. ISBN 0-8006-2797-0
| + | |
| − | * [[Geza Vermes|Vermes, Geza]]. ''Jesus in his Jewish Context.'' Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-3623-6
| + | |
| − | * [[A.N. Wilson|Wilson, A.N.]] ''Jesus.'' London: Pimlico, 2003. ISBN 0-7126-0697-1
| + | |
| − | * [[Tom Wright (theologian)|Wright, N.T.]] ''Jesus and the Victory of God.'' Minneapolis: Augsburg Fortress, 1997. ISBN 0-8006-2682-6
| + | |
| − | * [[Tom Wright (theologian)|Wright, N.T.]] ''The Resurrection of the Son of God: Christian Origins and the Question of God.'' Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-2679-6
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| − | | + | |
| − | == External links ==
| + | |
| − | {{col-begin}}
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| − | | + | |
| − | {{col-2}}
| + | |
| − | * [http://about-jesus.org About-Jesus.org] (Christian)
| + | |
| − | * [http://www.wikichristian.org/index.php?title=Jesus Jesus Christ at WikiChristian]
| + | |
| − | * [http://www.latinvulgate.com/christverse.aspx Complete Sayings of Jesus Christ] ''In Parallel Latin & English -- The Complete Christ Sayings''
| + | |
| − | * [http://www.newadvent.org/cathen/08374c.htm Jesus Christ Catholic Encyclopedia article]
| + | |
| − | * [http://www.lds.org/library/display/0,4945,90-1-10-1,00.html Latter-day Saint statement on the divinity of Jesus Christ]
| + | |
| − | * [http://www.atmajyoti.org/spirwrit-christianity.asp An Hindu perspective on Jesus]
| + | |
| − | * [http://www.islamfrominside.com/Pages/Articles/Jesus%20-%20An%20Islamic%20Perspective.html An Islamic perspective on Jesus]
| + | |
| − | * [http://www.monergism.com/thethreshold/articles/topic/christ.html The Historic & Reformation View of Jesus Christ]: Solus Christus, Sola Gratia, Sola Fide, Sola Scriptura, Soli Deo Gloria
| + | |
| − | * [http://www.christnotes.org/dictionary.php?dict=sbd&id=2398 Jesus Christ] - Smith's Bible Dictionary article
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| − | | + | |
| − | {{col-2}}
| + | |
| − | | + | |
| − | '''Historical and skeptical views'''
| + | |
| − | | + | |
| − | * [http://www.religionfacts.com/christianity/history/jesus.htm Overview of the Life of Jesus] A summary of New Testament accounts.
| + | |
| − | * [http://www.pbs.org/wgbh/pages/frontline/shows/religion/ From Jesus to Christ] — A [[Frontline (PBS TV series)|Frontline]] documentary on Jesus and early Christianity.
| + | |
| − | * [http://www.religiousstudies.uncc.edu/JDTABOR/indexb.html The Jewish Roman World of Jesus]
| + | |
| − | * [http://pages.ca.inter.net/~oblio/jhcjp.htm The Jesus Puzzle] - [[Earl Doherty]]'s website.
| + | |
| − | * [http://www.geocities.com/paulntobin/jesus.html Skeptic's Guide to Jesus]
| + | |
| − | | + | |
| − | {{col-end}}
| + | |
| − | | + | |
| − | {{Persondata
| + | |
| − | |NAME=Jesus
| + | |
| − | |ALTERNATIVE NAMES=Jesus Christ (honorific); Jesus of Nazareth (traditional); יֵש×֣וּעַ (Hebrew); Yeshua (transliteration); Isa (Islam)
| + | |
| − | |SHORT DESCRIPTION=Religious figure, founded Christianity
| + | |
| − | |DATE OF BIRTH=c. 4 BC
| + | |
| − | |PLACE OF BIRTH=[[Bethlehem]], [[Iudaea Province]] (traditionally)
| + | |
| − | |DATE OF DEATH=c. 30
| + | |
| − | |PLACE OF DEATH=[[Jerusalem]], [[Iudaea Province]]
| + | |
| − | }}
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