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| |] ] in ] Jesus is portrayed as a Greco-Roman priest and king - the ] enthroned, donning regal ], gesturing a ], with a ] halo behind his head.]] | |||
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| {{about|Jesus of Nazareth}} | |||
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| '''Jesus''' (8–2 BC/BCE to 29–36 ]/]),<ref name=agree>Some of the historians and Biblical scholars who place the birth and death of Jesus within this range include ], ] and ]. <cite>An Introduction to the New Testament.</cite> Grand Rapids, MI: Zondervan Publishing House, 1992, 54, 56; ], <cite>Jesus: An Historian's Review of the Gospels</cite>, Scribner's, 1977, p. 71; ], <cite>A Marginal Jew</cite>, Doubleday, 1991-, vol. 1:214; ], <cite>The Historical Figure of Jesus</cite>, Penguin Books, 1993, pp. 10-11, and ], "Primary Sources," <cite>Christian History</cite> 17 (1998) No. 3:12-20.</ref> also known as '''Jesus of ]''', is the central figure of ]. He is commonly referred to as '''Jesus Christ''', where "]" is a title derived from the Greek ''christós'', meaning the "Anointed One", which corresponds to the ]-derived "]". The name "Jesus" is an ] of the ] ''Iesous'', itself believed to be a transliteration of the Hebrew ''Yehoshua'' or ] ''Yeshua'', meaning "] is salvation".<ref name=name<cite>. ''Catholic Encyclopedia''. Accessed December 21, 2006.</cite></ref> | |||
| The main sources of information regarding Jesus' life and teachings are the ] of the ]: ], ], ], and ]. Most scholars in the fields of ] and ] agree that Jesus was a ]ish teacher from ], who was regarded as a ], was ] by ], and was ] in ] on orders of the ] ] under the accusation of ] against the ].<ref name=agree2>], ''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; ], <cite>From the Maccabees to the Mishnah</cite>, Westminster Press, 1987, p. 78, 93, 105, 108; ], <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; ], <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; ], Jesus the Jew (Philadelphia: Fortress Press 1973), p. 37.; ], <cite>In the Fullness of Time</cite>, Kregel, 1991, pp. 1, 99, 121, 171; ], <cite>The Meaning of Jesus: Two Visions</cite>, HarperCollins, 1998, pp. 32, 83, 100-102, 222; Ben Witherington III, pp. 12-20.</ref><ref>Though many historians may have certain reservations about the use of the Gospels for writing history, "even the most hesitant, however, will concede that we are probably on safe historical footing" concerning certain basic facts about the life of Jesus; Jo Ann H. Moran Cruz and Richard Gerberding, ''Medieval Worlds: An Introduction to European History'' Houghton Mifflin Company 2004, pp. 44-45</ref> A very small number of scholars and authors question the ], with some arguing for a completely ].<ref name=nonexist>] <cite>The Messiah Myth: The Near Eastern Roots of Jesus and David </cite> (Jonathan Cape, Publisher, 2006); ]; ] & ]. <cite>]: Was the 'Original Jesus' a Pagan God?</cite> London: HarperCollins Publishers, 1999, pp. 133, 158; ], <cite>The Case Against Christianity</cite> (Philadelphia: Temple University Press, 1991), 36-72; ]; ]. <cite>]</cite>, Chicago: Open Court, 1996, p xii.</ref> | |||
| <!-- :¬)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. --> | |||
| ] (see also ]) center on the belief that Jesus is the Messiah whose coming was promised in the ] and that he was ] after his crucifixion. Christians predominantly believe that Jesus is ], who came to provide ] and reconciliation with God by ] for the ]s of humanity with his death. ] Christians profess various other interpretations regarding his divinity (see ]). Other Christian beliefs include Jesus' ], performance of ], fulfillment of ], ] into ], and future ]. | |||
| In ], Jesus (]: عيسى, commonly transliterated as '']'') is considered one of ]'s most beloved and important ], a bringer of divine scripture, and also the ]. ]s, however, do not share the Christian belief in the crucifixion or ]. Muslims believe that Jesus' crucifixion was a divine illusion and that he ascended bodily to heaven. Most Muslims also believe that he will ] as Messiah in the company of the ] once the earth has become full of sin and injustice. | |||
| ==Chronology== | |||
| {{main|Chronology of Jesus}} | |||
| {{seealso|Census of Quirinius}} | |||
| {{JesusTimeline}} | |||
| The most detailed accounts of Jesus' life are contained in the ] of the ] (probably written between 65 and 90 AD/CE)<ref name="mat-date">], ''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>, including the ] (probably written between 65 and 100 AD/CE).<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. | |||
| The nativity accounts in the New Testament gospels of Matthew and Luke do not mention a date or time of year for the birth of Jesus. In ], it has been traditionally celebrated on December 25 as ] (in the ] season of ]), a date that can be traced as early as 330 among Roman Christians. Before then, and still today in ], Jesus' birth was generally celebrated on ] as part of the feast of ],<ref name=fahlbusch> Erwin Fahlbusch and Geoffrey William Bromiley, The Encyclopedia of Christianity , 1:454–55</ref> also known as ], which commemorated not only Jesus' birth but also his ] by ] in the ] and possibly additional events in Jesus' life. Some scholars note that Luke's descriptions of shepherds' activities at the time of Jesus' birth suggest a spring or summer date.<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 by the ] in an attempt to replace the Roman festival of ] (or more specifically, the birthday of the ] god ]).<ref name= fahlbusch /> | |||
| In the 248th year during the ] ] (based on Diocletian's ascension to the Roman throne), ] attempted to pinpoint the number of years since Jesus' birth, arriving at a figure of 753 years after the ]. Dionysius then set Jesus' birth as being ] ] (for "Ante Christum Natum", or "before Christ (was) born"), and assigned AD 1 to the following year — thereby establishing the system of numbering years from the birth of Jesus: '']'' (which translates as "in the year of the ]"). The system was created in the then current year 532, and almost two centuries later it won acceptance and became the established calendar in Western civilization. | |||
| Having fewer sources and being further removed in time from the authors of the ], establishing a reliable birth date now is particularly difficult. Based on a ] that the first-century historian ] reported shortly before the death of ] (who plays a major role in Matthew's account), as well as a more accurate understanding of the succession of Roman Emperors, Jesus' birth is likely to have been some time during or before the year 4 BC/BCE. Alternatively, based on the idea that a Jupiter-Saturn conjunction was the ] reported in the gospels at the time of Jesus' birth, the date could be as early as 7BC/BCE.<ref>, About: Astrology</ref> | |||
| The Gospel of Luke and the Gospel of Matthew both place Jesus' birth under the reign of ]. Luke similarly describes the Jesus' birth as occurring during the Roman governorship of ], and involving the ] of the Roman provinces of ] and ]. Josephus places the governorship of Quirinius, and a census, in 6 AD/CE, long after the death of Herod the Great in 4 BC/BCE (which Luke refers to in {{niv|Acts|5:37|Acts 5:37}}). Hence, debate has centered over whether or not the sources can be reconciled by asserting a prior governorship of Quirinius in Syria, or if an earlier census was conducted, and if not then which source to consider in error.<ref>Josephus, Antiquities 17.342-4</ref> | |||
| The exact date of Jesus' death is also unclear. Many scholars hold that the ] depicts the crucifixion just before the ] festival on Friday 14 ] (called the ]), whereas the ] (except for {{niv|Mark|14:2|Mark 14:2}}) describe Jesus' ], immediately before his 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 ], ''The Gospel According to John, Revised'', pp. 284-295, for a discussion of several alternate theories with references.</ref> Further, the Jews followed a ] with phases of the moon as dates, complicating calculations of any exact date in a solar calendar. According to ]'s ''A Marginal Jew'', allowing for the time of the ] of ] and the dates of the Passover in those years, his death can be placed most probably on April 7, 30 AD/CE or April 3, 33 AD/CE.<ref>Meier, p.1:402</ref> | |||
| == Life and teachings, as told in the Gospels == | |||
| {{Gospel Jesus}} | |||
| {{main|New Testament view on Jesus' life}} | |||
| As few of the details of Jesus' life can be independently verified, it is difficult to gauge the historical accuracy of the Biblical accounts. The four ] ]s are the main sources of information for the traditional Christian narrative of Jesus' life. | |||
| === Genealogy and family === | |||
| {{main|Genealogy of Jesus|Desposyni}} | |||
| ]]] | |||
| Of the four gospels, only Matthew and Luke give accounts of Jesus' genealogy. The accounts in the two gospels are substantially different, and various theories have been proposed to explain the discrepancies (see ]). Both accounts, however, trace his line back to ] and from there to ]. These lists are identical between Abraham and David, but they differ between David and Joseph. Matthew starts with ] and proceeds through the kings of ] to the last king, ]. After Jeconiah, the line of kings terminated when ]. 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 ] and provides more names between David and Jesus. | |||
| Joseph appears only in descriptions of Jesus' childhood. With Jesus commending ] into the care of the ] 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.. 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, often translated as ''brother'', can refer to any familial relation, and most Catholics and Eastern Orthodox translate the word as ''kinsman'' or ''cousin'' in this context (see ]). | |||
| === Nativity and early life === | |||
| {{main|Annunciation|Nativity of Jesus|Child Jesus}} | |||
| ], ]]] | |||
| According to Christian tradition (based on the accounts of Matthew and Luke), Jesus was born in ] of ] to Mary, a virgin, by a miracle of the ]. The Gospel of Luke gives an account of the ] ] visiting Mary to tell her that she was chosen to bear the ] ({{niv|Luke|1:26-38|Luke 1:26–38}}). According to Luke, an order of ] had forced Mary and Joseph to leave their homes in ] and come to the home of Joseph's ancestors, the house of ], for the ]. | |||
| After Jesus' birth, the couple was forced to use a ] 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 who subsequently publicized what they had witnessed throughout the area (see ]). Matthew also tells of the "]" or "]" who brought gifts to the infant Jesus after following a star which they believed was a sign that the ], or ], had been born ({{niv|Matthew|2:1-12|Matthew 2:1-12}}). | |||
| Jesus' childhood home is stated in the Bible to have been the town of ] in ], and aside from a ] in infancy to escape Herod's ] and a short trip to ] and ], all other events in the Gospels are set in ].<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> According to Matthew, the family remained in Egypt until Herod's death, whereupon they returned to Nazareth in order to avoid living under the authority of Herod's son and successor ] ({{niv|Matthew|2:19-23|Matthew 2:19-23}}). | |||
| Luke's ] ({{niv|Luke|2:41-52|Luke 2:41–52}}) is the only event between Jesus' infancy and baptism mentioned in any of the canonical Gospels. According to Luke, Jesus was "about thirty years of age" when he was baptized ({{niv|Luke|3:23|Luke 3:23}}). In Mark, Jesus is called a carpenter, and in Matthew a carpenter's son, suggesting that Jesus spent some of the intervening time practicing carpentry with his father ({{niv|Mark|6:3|Mark 6:3}}, {{niv|Matthew|13:55|Matthew 13:55}}). | |||
| === Baptism and temptation === | |||
| {{main|Baptism of Jesus|Temptation of Jesus}} | |||
| ], 19th c.]] | |||
| The ] begins with the ] by ], which Biblical scholars describe as the beginning of Jesus' public ministry. According to Mark, Jesus came to the ] where John the Baptist had been preaching and baptizing people in the crowd. Matthew adds to the account by describing an attempt by John to decline Jesus' request for baptism, who stated rather that it is Jesus who should baptize him. 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}}). | |||
| Following his baptism, according to Matthew, Jesus was led into the desert by God where he ] for forty days and forty nights. During this time, the ] appeared to him and tempted Jesus to demonstrate his ] powers as proof of being the ], although each temptation was refused by Jesus with a quote of ] from the ]. In all, he was tempted three times. The Gospels state that having failed, the devil departed and angels came and brought nourishment to Jesus ({{niv|Matthew|4:1-11|Matthew 4:1-11}}). | |||
| === Ministry === | |||
| {{main|Ministry of Jesus|Sermon on the Mount|Sermon on the Plain|Twelve Apostles|Transfiguration of Jesus}} | |||
| ], 19th c.]] | |||
| 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 ]."<ref>{{niv|Mark|10:45|Mark 10:45}}, {{niv|Luke|4:43|Luke 4:43}}, {{niv|John|20:31|John 20:31}}.</ref> Over the course of his ministry, Jesus is said to have ], including healings, ]s, ], ], and raising several people, such as ], from the dead ({{niv|John|11:1–44|John 11:1–44}}). | |||
| ]The Gospel of John describes three different ] feasts over the course of Jesus' ministry. This implies that Jesus preached for a period of three years, although some interpretations of the ] suggest a span of only one year. The focus of his ministry was toward his closest adherents, the ], though many of his followers were considered ]. Jesus led what many believe to have been an ] following. He preached that the ] would come unexpectedly; as such, he called on his followers to be ever alert and faithful. Jesus also taught the necessity of repentance and the danger of damnation ({{niv|Luke|13:1-5|Luke 13:1-5}}, {{niv|Luke|12:1-5|Luke 12:1-5}}). | |||
| At the height of his ministry, Jesus attracted huge crowds numbering in the thousands, primarily in the areas of ] and Perea (in modern-day ] and ] respectively). Some of Jesus' most famous teachings come from the ], which contained the ] and the ]. Jesus often employed ], such as the ], and the ]. His teachings centered around unconditional self-sacrificing ] for God and for all people. During his sermons, he preached about service and humility, the forgiveness of sin, faith, ], ] as well as friends, and the need to follow the spirit of ] 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> | |||
| Jesus often met with society's outcasts, such as the ] (Imperial tax collectors who were despised for extorting money), including the apostle ]; when the ] objected to Jesus' 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 ], who followed ] of the Israelite religion. This is reflected in his preaching to the Samaritans of ], resulting in their conversion ({{niv|John|4:1-42|John 4:1–42}}). | |||
| According to the synoptic gospels, Jesus led three of ] - ], ], and ] - to the top of a mountain to pray. While there, he was ] before them, his face shining like the sun and his clothes brilliant white; Elijah and Moses appeared adjacent to him. A bright cloud overshadowed them, and a voice from the sky said, "This is my beloved son, with whom I am well pleased."<ref name=transfiguration>{{niv|Matthew|17:1-6|Matthew 17:1-6}}, {{niv|Mark|9:1-8|Mark 9:1-8}}, {{niv|Luke|9:28-36|Luke 9:28-36}}</ref> The gospels also state that toward the end of his ministry, Jesus began to warn his disciples of his future death and resurrection ({{niv|Matthew|16:21-28|Matthew 16:21-28}}). | |||
| === Arrest, trial, and death === | |||
| {{main|Jesus and the Money Changers|Last Supper|Arrest of Jesus|Sanhedrin Trial of Jesus|Death of Jesus}} | |||
| ]'' ''(Behold the Man!)'', ], 19th c.: Pontius Pilate presents a ]d Jesus of Nazareth to onlookers: a very popular motif in Christian art.]] | |||
| According to the Gospels, Jesus came with his followers to Jerusalem during the Passover festival where a large crowd came to meet him, shouting, "]! 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 ], according to the synoptic gospels, Jesus created a disturbance at ] by ] operating there, claiming that they had made the Temple a "den of robbers." ({{niv|Mark|11:17|Mark 11:17}}). Later that week, according to the synoptic gospels, Jesus celebrated the ] with his disciples - subsequently known as the ] - in which he prophesied his future betrayal by one of his apostles and ultimate execution. In this ritual he took bread and wine in hand, saying: "this is my body which is given for you" and "this cup which is poured out for you is the New Covenant in my blood," and instructed them to "do this in ] of me" ({{niv|Luke|22:7-20|Luke 22:7-20}}). Following the supper, Jesus and his disciples went to pray in the ]. | |||
| While in the garden, Jesus was ] by temple guards on the orders of the ] and the high priest, ] ({{niv|Luke|22:47-52|Luke 22:47-52}}, {{niv|Matthew|26:47-56|Matthew 26:47-56}}). 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, ], 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 ] 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. | |||
| ]'', ], 17th c.]]During the ], the high priests and elders asked Jesus, "Are you the ]?", and upon his reply of "You say that I am", condemned Jesus for ] ({{niv|luke|22:70-71|Luke 22:70–71}}). The high priests then turned him over to the Roman Prefect ], based on an accusation of ] 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 ]. The crowd chose to have Barabbas freed and Jesus crucified. Pilate washed his hands to indicate that he was innocent of the injustice of the decision ({{niv|Matthew|27:11-26|Matthew 27:11–26}}). | |||
| According to all four Gospels, Jesus died before late afternoon. The wealthy Judean ], according to Mark and Luke a member of the ], 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 ], 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. | |||
| === Resurrection and ascension === | |||
| ], 16th c.: ]]] | |||
| {{main|Harrowing of Hell|Resurrection of Jesus|Great Commission|Ascension|Second Coming}} | |||
| According to the Gospels, Jesus ] on the third day after his ].<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 ] 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 ] ({{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}}). | |||
| The ] state that Jesus appeared to various people in various places over the next forty days. Hours after his resurrection, he appeared to two travelers on the road to ]. 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 ] and ] to heaven while a cloud concealed him from their sight. According to Acts, ] also saw Jesus during his ] experience. Jesus promised to ] to fulfill the remainder of ].<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> | |||
| == Historicity == | |||
| Scholars use the ] to develop probable reconstructions of Jesus' life. This is to be distinguished from the ], which derives from a ] reading of the Gospel texts. Some scholars dispute the ].<ref name=nonexist /> | |||
| === Reconstructing a historical Jesus === | |||
| {{main|Historical Jesus|Cultural and historical background of Jesus}} | |||
| Secular historians generally describe Jesus as an itinerant preacher and leader of a religious movement within Judaism.<ref>Harrison, John B. and Richard E. Sullivan. A short history of Western civilization. New York: Knopf. 1975.</ref> Most scholars agree the Gospels were written shortly before or after the destruction of ] 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 ], ], ] and ];<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. | |||
| ====Ties to religious groups==== | |||
| The Gospels record that Jesus was a ], 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 ], ''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. <!-- Sanders is disputed, see talk] ''Jesus and Judaism,'' Fortress Press, 1987. ISBN 0-8006-2061-5;--> ] ''Jesus the Pharisee,'' Scm Press, 2003. ISBN 0-334-02914-7; ] ''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 ] and the ]. 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>] ''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 ] ({{niv|Mark|12:28-34|Mark 12:28–34}}) and the ] ({{niv|Matthew|7:12|Matt 7:12}}). | |||
| Other scholars assert that Jesus was an Essene, a sect of Judaism not mentioned in the ].<ref name=JesusEssene>Based on a comparison of the Gospels with the ], especially the ] and Pierced Messiah. ] ''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; ] ''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," ''],'' 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' '']'' and in the ] of the Dead Sea Scrolls, respectively.</ref> Still other scholars assert that Jesus led a new ] sect, possibly related to ],<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 ] ''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; ] ''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 ], ''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 ] after the ] spread his teachings to the ].<ref name=JesusApoc2>This includes the belief that Jesus was the Messiah. ] ''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 ], ''The Messianic Idea in Israel: From its Beginning to the Completion of the Mishnah,'' Macmillan 1955; ], ''Messiah Texts,'' Wayne State University Press, 1989. ISBN 0-8143-1850-9; ], ''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 ].</ref> This is distinct from an earlier commission Jesus gave to the ], during his lifetime, limited to "the lost sheep of the house of Israel" and specifically excluding the Gentiles or Samaritans ({{niv|Matthew|10|Matt 10}}). | |||
| ====Names and titles==== | |||
| {{main|Names and titles of Jesus in the New Testament}} | |||
| According to most critical historians, Jesus probably lived in ] for most of his life and he probably spoke ] and ]. The name "Jesus" is an ] transliteration of the ] (''Iēsus'') which in turn comes from the ] name Iesous (''{{Polytonic|Ιησους}}''). Since most scholars hold that Jesus was an Aramaic-speaking Jew living in Galilee around 30 AD/CE, it is highly improbable that he had a Greek personal name. Further examination of the ] finds that the Greek, in turn, is a transliteration of the Hebrew/] ] (ישוע) (''Yeshua'' - he will save) a contraction of ] name ] (יהושוע) (''Yeho'' - ] ''shua`'' - help/salvation). 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> | |||
| '']'' (which is a title and not a part of his name) is an Anglicization of the Greek term for '']'', 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, ], and Son of God) had meanings in the first century quite different from those meanings ascribed today: see ]. | |||
| === Sources on Jesus' life === | |||
| {{see also|Historicity of Jesus}} | |||
| Most modern Biblical scholars hold that the works describing Jesus were initially communicated by ], and were not committed to writing until several decades after Jesus' crucifixion. The earliest ]s which refer to Jesus are ]'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 ]s and hence authoritative (] ). The earliest extant texts describing Jesus in any detail were the four ] ]s. These texts, being part of the ], have received much more analysis and acceptance from Christian sources than other possible sources for information on Jesus. | |||
| Many other early Christian texts detail events in Jesus' life and teachings, though they were not included when ] due to a belief that they were ], not inspired, or written too long after his death, while others were suppressed because they contradicted Christian ]. 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 ] was not included while works like ] were. | |||
| Books that were not included are known as the ]. These include the '']'', a collection of '']'' - 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 ], ], ], and ]. A number of Christian traditions (such as ] and the ]) are found not in the canonical gospels but in these and other apocryphal works. | |||
| ==== Possible earlier texts ==== | |||
| Some texts with even earlier historical or mythological information on Jesus are speculated to have existed prior to the Gospels,<ref name=document>], ], ''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 ]) between the ] — ], ] and ], the first three canonical gospels — many Biblical scholars have suggested that ] and ] (such as the ] and the theoretical ])<ref name=aramaicnt.org>], , 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. | |||
| Specifically, many scholars believe that the Q document and the Gospel of Mark were the ] used for the gospels of Matthew and Luke; however, other theories, such as the older ], continue to hold sway with some Biblical scholars. Another theoretical document is the ], believed to have been a source for the ].<ref name=aramaicnt.org>], , AramaicNT.org, accessed March 14, 2006.</ref> | |||
| There are also early noncanonical gospels which may predate the canonical Gospels, although few surviving fragments have been found. Among these are the ], the ], the ], the ], the ], the ], the ], and the ]. 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. | |||
| ==== Questions of reliability ==== | |||
| {{weasel}} | |||
| 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.{{fact}} 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.{{fact}} | |||
| The ] and the ] brought skepticism regarding the historical accuracy of these texts. Although some critical scholars, including archaeologists, continue to use them as points of reference in the study of ancient Near Eastern history,<ref name=archeology>Craig S. Hawkins, , 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 ], 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. | |||
| 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 ] in the year 93.{{fact}} Those who have a ] view of history generally do not believe in divine intervention or ], 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 "]", which holds that stories about events with embarrassing aspects (such as the denial of Jesus by ], or the fleeing of Jesus' followers after his arrest) would likely not have been included if those accounts were fictional. | |||
| ==== Possible external influence ==== | |||
| {{weasel}} | |||
| {{see also|Historicity of Jesus|Historical Jesus|Cultural and historical background of Jesus}} | |||
| ] mosaic (3rd c.): ]]] | |||
| 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 ] godmen such as ], ], ], ] and ], leading to conjectures that the pagan myths were adopted by some authors of early accounts of Jesus to form a ] with Christianity.{{fact}} A small minority, such as ], carry this further and propose that the gospels are actually a reworking of the older myths and ]. 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 ] were well-known. Some Christian authors, such as ] and ], account for this with the belief that such myths were created by ancient pagans with vague and imprecise ] 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. In fact, Lewis wrote that Christianity would be less believable if it did not have themes in common with said pagan myths. | |||
| Other scholars, such as ], 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>], ''Jesus: An Historian's Review of the Gospels'', Scribner, 1995 p. 199. ISBN 0-684-81867-1</ref> | |||
| == Religious perspectives == | |||
| {{main|Religious perspectives on Jesus}} | |||
| ===Christian views=== | |||
| {{main|Christian views of Jesus}} | |||
| {{Christianity}} | |||
| Though ] views of Jesus vary, it is possible to describe a general majority Christian view by examining the similarities between Catholic, Orthodox, and certain Protestant doctrines found in their ] or ] texts.<ref>This section draws on a number of sources to determine the doctrines of these groups, especially the early Creeds, the Catechism of the Catholic Church, certain theological works, and various Confessions drafted during the Reformation including the Thirty Nine Articles of the Church of England, works contained in the Book of Concord, and others.</ref> This view, given below as the Principal view, does not encompass all groups which describe themselves as Christian, with other views immediately following. | |||
| ====Principal view==== | |||
| ], 1580.]] | |||
| Christians predominately profess that Jesus is the Messiah (Greek: ''Christos''; English: Christ) prophesied in the Old Testament,<ref>''Catechism of the Catholic Church'' §436-40; ''Thirty Nine Articles of the Church of England'', article 2; Irenaeus ''Adversus Haereses'' in ''Patrologia Graeca'' ed. J. P. Migne (Paris, 1857-1866) 7/1, 93; {{niv|Luke|2:1|Luke 2:11}}; {{niv|Matthew|16:16|Matthew 16:16}}</ref> who, through his life, death, and resurrection, restored man's communion with God in the blood of the ]. His death on a cross is understood as the redemptive sacrifice: the source of mankind's salvation and the atonement for ],<ref>''Catechism of the Catholic Church'' §606-618; Council of Trent (1547) in Denzinger-Schönmetzer, ''Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum'' (1965) §1529;{{niv|John|14:2-3|John 14:2-3}}</ref> which had ] through the ].<ref>''Thirty Nine Articles of the Church of England'', article 9; ''Augsburg Confession'', article 2; ''Second Helvetic Confession'', chapter 8; {{niv|Romans|5:12-21|Rom 5:12–21}}; {{niv|1_Corthians|15:21-22|1 Cor 15:21–22}}.</ref> | |||
| They profess Jesus to be the only ], the Lord, <ref>''Apostle's Creed''; ''Nicene Creed''; ''Catechism of the Catholic Church'' §441-451; ''Augsburg Confession'', article 3; Luther, ''Small Catechism'' commentary on ''Apostle's Creed''; {{niv|Matthew|16:16-17|Matthew 16:16-17}}; {{niv|1_Corinthians|2:8|1 Corinthians 2:8}}</ref> and the eternal ] (which is a translation of the ] ''Logos''),<ref>''Augsburg Confession'', article 3; {{niv|John|1:1|John 1:1}}</ref> who became man in the ],<ref>''Apostle's Creed''; ''Nicene Creed''; ''Catechism of the Catholic Church'' §461-463;''Thirty Nine Articles of the Church of England'', article 2; Luther, ''Small Catechism'' commentary on ''Apostle's Creed''; {{niv|John|1:14-16|John 1:14, 16}}; {{niv|Hebrews|10:5-7|Hebrews 10:5-7}}</ref> so that those who believe in him might have eternal life.<ref>''Catechism of the Catholic Church'' §456-460; Gregory of Nyssa, Orat. catech. 15 in ''Patrologia Graeca'' ed. J. P. Migne (Paris, 1857-1866) 45, 48B; St. Irenaeus, ''Adversus Haereses'' 3.19.1 in ibid. 7/1, 939; St. Athanasius, ''De inc.'', 54.3 in ibid. 25, 192B. St. Thomas Aquinas, ''Opusc.'' in ibid. 57: 1-4; {{niv|Galatians|4:4-5|Galatians 4:4-5}}</ref> They further hold that he was born of the ] by the power of the Holy Spirit in an event described as the miraculous ].<ref>''Apostle's Creed''; ''Nicene Creed''; ''Catechism of the Catholic Church'' §484-489, 494-507; Luther, ''Small Catechism'' commentary on ''Apostle's Creed''</ref> In his life Jesus proclaimed the "good news" (Middle English: ''gospel''; Greek: ''euangelion'') that the coming ] was at hand,<ref>''Catechism of the Catholic Church'' §541-546</ref> and established the ], which is the seed of the kingdom, into which Christ calls the poor in spirit.<ref>''Apostle's Creed''; ''Catechism of the Catholic Church'' §551-553; ''Augsburg Confession'', article 8; Luther, ''Small Catechism'' commentary on ''Apostle's Creed''; ''Second Helvetic Confession'', chapter 9; Leo the Great, ''Sermo'' 4.3 in ''Patrologia Latina'' ed. J. P. Migne (Paris, 1841-1855); {{niv|Matthew|16:18|Matthew 16:18}} </ref> Jesus' actions at the ], where he instituted the ], are understood as central to communion with God and remembrance of Jesus' sacrifice.<ref>''Catechism of the Catholic Church'' §1322-1419; Luther, ''Augsburg Confession'', article 10; ''Small Catechism: the Sacrament of the Altar''</ref> | |||
| These groups profess that Jesus suffered death by crucifixion,<ref>''Apostle's Creed''; ''Nicene Creed''; Luther, ''Small Catechism'' commentary on ''Apostle's Creed''; ''Second Helvetic Confession'', chapter 9</ref> ],<ref>''Apostle's Creed''; ''Catechism of the Catholic Church'' §632-635; ''Thirty Nine Articles of the Church of England'', article 3; ''Augsburg Confession'', article 3; Council of Rome (745) in Denzinger-Schönmetzer, ''Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum'' (1965) §587; Benedict XII, ''Cum dudum'' (1341) in ibid. §1011; Clement VI, ''Super quibusdam'' (1351) in ibid. §1077; Council of Toledo IV (625) in ibid. §485; {{niv|Matthew|27:52-53|Matthew 27:52-53}}</ref> and rose bodily from the dead in the definitive miracle that foreshadows the ] of mankind at the end of time,<ref>''Catechism of the Catholic Church'' §638-655; Byzantine Liturgy, ''Troparion'' of Easter; ''Thirty Nine Articles of the Church of England'', article 4 and 17; ''Augsburg Confession'', article 3; ''Second Helvetic Confession'', chapter 9; See also, and .</ref> when Christ will come again to ], resulting in election to Heaven or damnation to Hell.<ref>''Apostle's Creed''; ''Nicene Creed'' ''Catechism of the Catholic Church'' §668-675, 678-679; Luther, ''Small Catechism'' commentary on ''Apostle's Creed''; {{niv|Matthew|25:32-46|Mt 25:32-46}}</ref> | |||
| The nature of Jesus was theologically articulated and refined by a series of seven ]s, between 325 and 681 (see ]). These councils described Jesus as one of the three divine ] or persons of the ]: the Son is defined as constituting, together with God the Father and the Holy Spirit, the single ] of the One God.<ref>''Nicene Creed''; ''Thirty Nine Articles of the Church of England'', article 1; ''Augsburg Confession'', article 1; ''Second Helvetic Confession'', chapter 3; Council of Nicaea I (325) in Denzinger-Schönmetzer, ''Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum'' (1965) §126; Council of Constantinople II (553) in ibid. §424 and 424; Council of Ephesus in ibid. §255; {{niv|John|1:1|John 1:1}}; {{niv|John|8:58|8:58}}; {{niv|John|10:30|10:30}}</ref> Furthermore, Jesus is defined to be one person with a fully human and a fully divine ], a doctrine known as the ]<ref>''Catechism of the Catholic Church'' §464-469; ''Thirty Nine Articles of the Church of England'', article 2 and 3 | |||
| ''Second Helvetic Confession'', chapter 9; Council of Ephesus (431) in Denzinger-Schönmetzer, ''Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum'' (1965) §250; Council of Ephesus in ibid. §251; Council of Chalcedon (451) in ibid. §301 and 302; {{niv|Hebrews|4:15|Hebrews 4:15}}</ref> (an articulation not accepted by ], see ], ] and ]). In defense of Jesus' divinity, some apologists argue that there is a ], or three possibilities, resulting from Jesus' reported claims that he is the one God of Israel:<ref>{{niv|John|8:58|John 8:58}}</ref> either he is truly God, a liar, or a lunatic — the latter two dismissed on the basis of Jesus's coherence.<ref>e.g. ] and ] (1988): from ''Fundamentals of the Faith''. Ignatius Press.</ref> | |||
| ==== Alternative views ==== | |||
| {{seealso|Nontrinitarianism}} | |||
| Current religious groups that do not accept the doctrine of the Trinity include the ] and ]. Non-Trinitarian groups from history included ], and from antiquity, ]. | |||
| ] theology maintains that the ''Heavenly Father'', ''Jesus Christ'', and the ''Holy Ghost'' are three separate and distinct beings, though all eternal and equally divine, who together constitute the ]. Though described as "one God in purpose", each play different roles: the Holy Ghost is a spirit without a physical body, the Father and Son possess distinct, perfected, bodies of flesh and bone. The ] records that the resurrected Jesus visited and taught some of the inhabitants of the early Americas after he appeared to his apostles in Jerusalem.<ref>{{sourcetext|source=Book of Mormon|book=3 Nephi|chapter=11|verse=8}} </ref> Mormons also believe that an ] occurred after the death of Christ and his apostles. They believe that Christ and the Heavenly Father appeared to ] in 1820 as part of a series of heavenly visits to restore the fullness of the gospel of Jesus Christ. They believe Jesus (not the Father) is the same as ] or ] of the ]. ''See ].'' | |||
| ] believe Jesus to be God's (or Jehovah's) son, but rather than being God himself, Jehovah's Witnesses believe he was the same divine creature as Michael the Archangel, and that he became a perfect human to come down to earth.<ref>"Jesus The Ruler Whose Origin Is From Early Times", ''The Watchtower'' (15 June 1998) p. 22.</ref> They view the term "Son of God" as an indication of Jesus' importance to the creator and his status as God's "only-begotten (unique) Son",<ref>{{niv|John|3:16|John 3:16}}</ref> the "firstborn of all creation",<ref>{{niv|Colossians|1:15|Col 1:15}}</ref> the one "of whom, and through whom, and to whom, are all things".<ref>{{niv|romans|11:36|Rom 11:36}}</ref> Lastly, they believe that Jesus died on a single-piece torture stake, not a cross.<ref>See the , c.f. {{niv|Galatians|3:13|Galatians 3:13}} and {{niv|Acts|5:30|Acts 5:30}}</ref> | |||
| Others believe that the one God, who revealed himself in the Old Testament as Jehovah, came to earth, taking on the human form of Jesus Christ. They believe Jesus is Jehovah, is the Holy Spirit, and is the one Person who is God. Examples of such churches today are ] and the ]. | |||
| ==== Other early views ==== | |||
| Various ] groups and theologians held differing views of Jesus. | |||
| The ], an early ] community, believed that Jesus was the last of the ] and the ]. They believed that Jesus was the natural-born son of Mary and Joseph, and thus they rejected the Virgin Birth. The Ebionites were ], believing that Jesus was not divine, but became the ] at his baptism. They rejected the ], believing that Jesus kept the ] perfectly and wanted his followers to do the same. However, they felt that Jesus' crucifixion was the ultimate sacrifice, and thus ]s were no longer necessary. Therefore, some Ebionites were ] and considered both Jesus and ] to have been vegetarians.<ref>Bart D. Ehrman, ''Lost Christianities'', Oxford, 2003, p. 102.</ref> | |||
| In ], Jesus is said to have brought the secret knowledge (]) 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 ], other 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 ] sent by ] than the evil ] who created the material world. Some Gnostics believed that Christ had a ] named ]. The Gnostics tended to ] as ], and some Gnostics interpreted Jesus himself as an allegory. The Gnostics also used a number of ] that did not become part of the New Testament canon. | |||
| ] were 2nd century ] followers of the Christian theologian ]. They believed that Jesus rejected the ], or at least the parts that were incompatible with his teachings.<ref name=Wace>], </ref> Seeing a stark contrast between the vengeful God of the ] 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 ]. Marcion was the first known early Christian to have created a ], which consisted of ten ], and ] of the ] (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 ] by proto-orthodox Christianity. | |||
| ] in the ] and ] in the ] taught that the Trinity represented not three persons but a single person in three "modes." | |||
| === Islamic views === | |||
| {{main|Islamic views of Jesus}} | |||
| In ], Jesus (known as ''']''' in Arabic, ]: عيسى), is considered one of God's most-beloved and important ] and the Messiah.<ref name=Grand_Mufti_of_Syria>Sheikh Ahmad Kuftaro, , Kuftaro.org, accessed March 15, 2006.</ref> Like Christian writings, the seventh-century ] holds that Jesus was born without a biological father to the virgin Mary, by the will of God (in Arabic, ]) and for this reason is referred to as ''Isa ibn Maryam'' (English: Jesus son of Mary), a ] (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 ].<ref name=Jesus_abstained_from_sin>III&E, , 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>, ISoundvision, accessed March 15, 2006.</ref> However, ]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 '']'' in Arabic that corresponds to the Christian New Testament, but that parts of it have been misinterpreted over time so that they no longer accurately represent God's message (See ]).<ref name=Abdullah_Ibrahim>Abdullah Ibrahim, , Arabic Bible Outreach Ministry, accessed March 15, 2006.</ref> | |||
| 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 ] 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, , 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 ] to defeat the '']'' (an ]-like figure, translated as "Deceiver"). <ref name=Mufti_A.H._Elias>Mufti A.H. Elias, , Islam.tc, accessed March 15,2006.</ref> Muslims believe he will descend at ], presently in ], 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 ] in ], presently in ]. <ref name=AH_Elias>Mufti A.H. Elias, , Islam.tc Network, accessed May 10, 2006.</ref> However, the sects of ] and ] Islam are divided over this issue. Some Islamic scholars like ] and ] question ] regarding a second coming of Jesus, as they believe it is against different verses of the Qur'an.<ref>], ''Jesus in the Quran'', p.121, Oxford: Oneworld Publications, 1996. ISBN 1-85168-094-2</ref><ref>], ''''.</ref><ref>'''', ], 14(9), September 2004.</ref><ref>{{cite book | last = Islahi | first = Amin | authorlink = Amin Ahsan Islahi | title = ] | publisher = Faran Foundation | location = ] | edition = 1st | id = {{OCLC|60341215}} }} vol.2, p.243</ref> | |||
| The ] Muslim Movement (a very small percentage of Muslims) believes that Jesus survived the crucifixion and travelled to ], where he died as a prophet under the name of ] (whose grave they identify in ]).<ref name=Ahmadiyya_Muslim_Community>M. M. Ahmad, , ], Accessed March 16, 2006.</ref> Mainstream Muslims, however, consider these views heretical. Even then, the tomb of Jesus has been suggested to be found in Srinagar, Kashmir India. <ref name=Jesus_India>Günter Grönbold, Jesus In Indien, München: Kösel 1985, ISBN 3-466-2070-1 {{Please check ISBN|3-466-2070-1 (too short)}}. Norbert Klatt, ''Lebte Jesus in Indien?'', Göttingen: Wallstein 1988.</ref> | |||
| === Judaism's view === | |||
| {{main|Judaism's view of Jesus}} | |||
| ] holds the idea of Jesus being God, or part of a Trinity, or a mediator to God, to be heresy.('']'', II:5) Judaism also holds that Jesus is not the ], arguing that he had not fulfilled the ] in the ] nor embodied the personal qualifications of the Messiah.<ref name=notmessiah>Rabbi ], , accessed March 14, 2006; , ] - ''Ask the Rabbi'', accessed March 14, 2006; , ], accessed March 14, 2006.</ref> | |||
| The '']'' (an authoritative work of ]) states: | |||
| :Even Jesus the Nazarene who imagined that he would be ] and was killed by the court, was already prophesied by ]. 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 ]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 (]) the ]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 ], 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>, ], accessed March 14, 2006.</ref> | |||
| ], 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 ].</cite> (Contemporary American Reform Responsa, #68).<ref name=faqs>, faqs.org, accessed March 14, 2006.</ref> | |||
| According to Jewish tradition, there were no more prophets after ], ] being the last prophet, who lived centuries before Jesus. Judaism states that Jesus did not fulfill the requirements set by the ] to prove that he was a prophet. Even if Jesus had produced such a sign that Judaism recognized, Judaism states that no prophet or dreamer can contradict the laws already stated in the Torah, which Judaism states Jesus did. ()<ref name=noprophet>Rabbi ], , ], accessed March 14, 2006; Tracey Rich, , ''Judaism 101'', accessed March 14, 2006; Rabbi Pinchas Frankel, , ], accessed March 14, 2006;Laurence Edwards, , ], accessed March 14, 2006.</ref> | |||
| ===Buddhist views=== | |||
| {{main|Christianity and Buddhism}} | |||
| Buddhists' views of Jesus differ, due to Jesus not being mentioned in any Buddhist text. Some ], including ]<ref>{{cite web |url=http://www.christianitytoday.com/ct/2001/june11/15.64.html |title=Hollywood's Idol |accessdate=2006-10-23 |last=Beverley |first=James A. |date=2001-06-11 |work=Christianity Today |publisher= |quote="Jesus Christ also lived previous lives," he said. "So, you see, he reached a high state, either as a Bodhisattva, or an enlightened person, through Buddhist practice or something like that."}}</ref> regard Jesus as a ] who dedicated his life to the welfare of human beings. Some Buddhist scholars have noted parallels between the teachings of Jesus and ] both in terms of preaching a doctrine of love and compassion and of occupying a similar position with respect to the existing religious orthodoxy of their day of which they were both critical. Both advocated radical alterations in the common religious practices of the day. There are occasional similarities in language, such as the use of the common metaphor of a line of blind men to refer to religious authorities they disagreed with (] 13.15, ] 15:14). Some believe there is a particularly close affinity between Buddhism (or Eastern spiritual thought generally) and the doctrine of ] texts such as ] <ref name=Buddhism> accessed April 10, 2006.</ref> | |||
| === Hinduism's views === | |||
| ] beliefs in Jesus vary. Some believe that Jesus was a normal man. Many Hindus see Jesus as a wise ] or ] who was not God. Many in the ] tradition regard Jesus as a ]. ] has praised Jesus and cited him as a source of strength and the epitome of perfection.<ref> name=vivekananda>. Accessed April 10, 2006.</ref> ] taught that Jesus was the reincarnation of ] and a student of ], the reincarnation of ].<ref name-para>Paramahansa Yogananda, ''Autobiography of a Yogi,'' 2nd ed., Crystal Clarity Publishers, 2005. ISBN 1-56589-212-7.</ref> ] considered Jesus one of his main teachers and inspirations for ], saying "I like your Christ, I do not like your Christians. Your Christians are so unlike your Christ."<ref name=Gandhi> ]; Both accessed on April 10, 2006.</ref> | |||
| ], regarded as Jesus by the minority ] Muslim Movement, is seen also as a holy man by some Hindus and Buddhists. | |||
| === Other views of Jesus === | |||
| The ] considers Jesus, along with ], the ], and others, to be "]" (or prophets) of God, with both human and divine stations. While some Bahá'í views of Jesus agree with Christian views, Christians do not accept the Bahá'í view of Jesus.<ref name=Bahai> . Both accessed April 10, 2006.</ref> | |||
| ] regards Jesus as a deceiving prophet (mšiha kdaba) of the false Jewish god of the Old Testament, ], <ref></ref> and an opponent of the good prophet ]. Even so, they believe that John baptized Jesus. | |||
| The ] movement entertains a wide variety of views on Jesus, often recognizing him as a "great teacher" (or ]") similar to ]. Some (such as ]) claim to go so far as to trance-] his spirit. Although the New Age movement generally teaches that Christhood is something that all may attain. Many New Age teachings such as ] 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, ] and its offshoots have Jesus studying ] in the ]s or ] during his "lost years." | |||
| There are many non-religious people who emphasize Jesus' moral teachings. ] 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 ]<ref name=secularagree>], ''The Historical Jesus: The Life of a Mediterranean Jewish Peasant'', HarperSanFrancisco (1993), ISBN 0-06-061629-6; ], ''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; ], ''The Acts of Jesus: What Did Jesus Really Do?'', The Jesus Seminar, Harper San Francisco (1998), ISBN 0-06-062978-9; The ], ''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}}). ], one of the ] that many consider to have been a ], created a "]" for the Indians entitled "The Life and Morals of Jesus of Nazareth" that included only Jesus' ethical teachings. | |||
| Philosopher ] saw Jesus' teachings and values as surpassed by other philosophers; Russell writes 'I cannot myself feel that either in the matter of wisdom or in the matter of virtue Christ stands quite as high as some other people known to History. I think I should put Buddha and Socrates above Him in those respects.' Nietzsche regarded the character of Jesus as being worthy only of contempt, and saw nothing worthwhile in his teachings.{{fact}} | |||
| In his book, "Jesus the Pharisee" , ] argues, using critical literary analysis of the text of the New Testament, that despite New Testament's description of "Jesus as a strong opponent of the Pharisees, the appearance is deceptive, being due to late additions to the New Testament, which, however, contains strong traces of an earlier pro-Pharisee attitude, for example, the portrayal of Gamaliel. Jesus, the book argues, was not only friendly to the Pharisees, but was actually a member of their movement. Evidence is brought from the rabbinic writings to show a strong affinity between Jesus and the Pharisees." | |||
| ==Legacy== | |||
| === Cultural effect of Jesus === | |||
| ]'', ], 16th c.: Jesus' mother Mary holds the body of her dead son]] | |||
| {{Further|], ], and ]}} | |||
| According to most Christian interpretations of the ], the theme of Jesus' preachings was that of ], forgiveness of sin, grace, and the coming of the ]. Jesus extensively trained disciples who, after his death, spread his teachings. Within a few decades his followers comprised a religion clearly distinct from ]. Christianity spread throughout the ] under a version known as ] and became the ] under ]. Over the centuries, it spread to most of ], and around the world. | |||
| Jesus has been ], and ] in many different ways, both serious and ]. In fact most medieval ] and ], and many since, were centered around the figure of Jesus. A number of popular novels, such as '']'', have also portrayed various ideas about Jesus, and a number of films, such as '']'', have portrayed his life, death, and resurrection. Many of the sayings attributed to Jesus have become part of the culture of ]. There are many items purported to be ], of which the most famous are the ] and the ]. | |||
| Other legacies include a view of God as more fatherly, merciful, and more forgiving, and the growth of a belief in an ] and in the ]. 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 ], ], ], and more recently by ]. | |||
| For some Jews, the legacy of Jesus has been a history of ], although in the wake of ] many Christian groups have gone to considerable lengths to reconcile with Jews and to promote interfaith dialog and mutual respect. For others, Christianity has often been linked to ] and European ] (see ], ], ], ], ]); conversely, Christians have often found themselves as oppressed minorities in Asia, Africa, the Middle East, and in the ]. | |||
| == See also == | |||
| {{col-begin}} | |||
| {{col-2}} | |||
| * '''General topics''' | |||
| ** The ] | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| ** ] and ] (which show how Jesus' birth has influenced the modern day calendar) | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| * '''Jesus and history''' | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| {{col-2}} | |||
| * '''Environment of Jesus''' | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| * '''New Testament Jesus''' | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| * '''Views on Jesus''' | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| * '''Related topics''' | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| ** ] | |||
| {{col-end}} | |||
| == Notes == | |||
| <div class="references-small" style="-moz-column-count:2; column-count:2;"> | |||
| <references/> | |||
| </div> | |||
| == References == | |||
| * ]. ''Jesus of Nazareth: Millenarian Prophet.'' Minneapolis: Augsburg Fortress, 1999. ISBN 0-8006-3144-7 | |||
| * ]. ''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 | |||
| * ]. ''The Historical Jesus: The Life of a Mediterranean Jewish Peasant.'' New York: HarperSanFrancisco, 1993. ISBN 0-06-061629-6 | |||
| * ] and ]. ''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 | |||
| * ]. ''The Lost Christianities: The Battles for Scripture and the Faiths We Never Knew.'' New York: Oxford University Press, 2003. ISBN 0-19-514183-0 | |||
| * ]. ''The New Testament: A Historical Introduction to the Early Christian Writings.'' New York: Oxford University Press, 2003. ISBN 0-19-515462-2 | |||
| * ]. ''Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity.'' New York: Vintage, 2000. ISBN 0-679-76746-0 | |||
| * ]. ''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. | |||
| *Fuller, Reginald H., ]. New York: Scribners, 1965. ISBN 684-31039-2 {{Please check ISBN|684-31039-2 (too short)}} | |||
| * Meier, John P., ], New York: ], | |||
| : 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. | |||
| * ]. ''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. | |||
| * ] ''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 | |||
| * ]. ''Jesus the Jew: A Historian's Reading of the Gospels.'' Minneapolis: Augsburg Fortress, 1981. ISBN 0-8006-1443-7 | |||
| * ]. ''The Religion of Jesus the Jew.'' Minneapolis: Augsburg Fortress, 1993. ISBN 0-8006-2797-0 | |||
| * ]. ''Jesus in his Jewish Context.'' Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-3623-6 | |||
| * ] ''Jesus.'' London: Pimlico, 2003. ISBN 0-7126-0697-1 | |||
| * ] ''Jesus and the Victory of God.'' Minneapolis: Augsburg Fortress, 1997. ISBN 0-8006-2682-6 | |||
| * ] ''The Resurrection of the Son of God: Christian Origins and the Question of God.'' Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-2679-6 | |||
| == External links == | |||
| {{sisterlinks|Jesus}} | |||
| * (Christian) | |||
| * | |||
| * ''In Parallel Latin & English -- The Complete Christ Sayings'' | |||
| * | |||
| * | |||
| * | |||
| * | |||
| * | |||
| * : Solus Christus, Sola Gratia, Sola Fide, Sola Scriptura, Soli Deo Gloria | |||
| * - Smith's Bible Dictionary article | |||
| ;Historical and skeptical views | |||
| * A summary of New Testament accounts. | |||
| * — A ] documentary on Jesus and early Christianity. | |||
| * | |||
| * - ]'s website. | |||
| {{Persondata | |||
| |NAME=Jesus | |||
| |ALTERNATIVE NAMES=Jesus Christ (honorific); Jesus of Nazareth (traditional); יֵשׁ֣וּעַ (Hebrew); Yeshua (transliteration); Isa (Islam) | |||
| |SHORT DESCRIPTION=Religious figure, founded Christianity | |||
| |DATE OF BIRTH=c. 4 BC | |||
| |PLACE OF BIRTH=], ] (traditionally) | |||
| |DATE OF DEATH=c. 30 | |||
| |PLACE OF DEATH=], ] | |||
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