Jesus in Christianity

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Jesus in Christianity
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{{short description|Jesus in Christianity}}File:Ottavio vannini, san giovanni che indica il Cristo a Sant'Andrea.jpg|thumb|250px|Jesus (on the left) is being identified by 0-8028-2779-9}} page 263In Christianity, Jesus is believed to be the Son of God and the second Person of the Trinity. Christians believe that through his crucifixion and subsequent resurrection, God offered humans salvation and eternal life.Oxford Companion to the Bible p.649 He is believed to be the Jewish messiah prophesied in the Hebrew Bible and Christian Old Testament. These teachings emphasize that as the Lamb of God, Jesus chose to suffer on the cross at Calvary as a sign of his obedience to the will of God, as an "agent and servant of God".The Christology of Anselm of Canterbury by Dániel Deme 2004 {{ISBN|0-7546-3779-4}} pages 199-200 Jesus died to atone for sin to make us right with God.weblink Jesus' choice positions him as a man of obedience, in contrast to Adam's disobedience.Systematic Theology, Volume 2 by Wolfhart Pannenberg 2004 0567084663 ISBN pages 297-303Christians believe that Jesus was both human and divine—the Son of God. While there has been theological debate over the nature of Jesus, Trinitarian Christians believe that Jesus is the Logos, God incarnate, God the Son, and "true God and true man"—both fully divine and fully human. Jesus, having become fully human in all respects, suffered the pains and temptations of a mortal man, yet he did not sin.According to the Bible, God raised him from the dead.{{bibleref2|Acts|2:24|NIV}}, {{bibleref2|Romans|10:9|NIV}}, {{bibleref2|1Cor|15:15|NIV}}, {{bibleref2|Acts|2:31-32}}, {{bibleref2-nb|Acts|3:15}}, {{bibleref2-nb|Acts|3:26}}, {{bibleref2-nb|Acts|4:10}}, {{bibleref2-nb|Acts|5:30}}, {{bibleref2-nb|Acts|10:40-41}}, {{bibleref2-nb|Acts|13:30}}, {{bibleref2-nb|Acts|13:34}}, {{bibleref2-nb|Acts|13:37}}, {{bibleref2-nb|Acts|17:30-31}}, {{bibleref2|1Cor|6:14}}, {{bibleref2|2Cor|4:14}}, {{bibleref2|Gal|1:1}}, {{bibleref2|Eph|1:20}}, {{bibleref2|Col|2:12}}, {{bibleref2|1Thess|1:10}}, {{bibleref2|Heb|13:20}}, {{bibleref2|1Pet|1:3}}, {{bibleref2-nb|1Pet|1:21}} He ascended to heaven to sit at the right hand of God,{{bibleref2|Mark|16:19}}, {{bibleref2|Luke|22:69}}, {{bibleref2|Acts|2:33}}, {{bibleref2-nb|Acts|5:31}}, {{bibleref2-nb|Acts|7:55-56}}, {{bibleref2|Romans|8:34}}, {{bibleref2|Eph|1:20}}, {{bibleref2|Col|3:1}}, {{bibleref2|Hebrews|1:3}}, {{bibleref2-nb|Hebrews|1:13}}, {{bibleref2-nb|Hebrews|10:12}}, {{bibleref2-nb|Hebrews|12:2}}, {{bibleref2|1Peter|3:22}} and he will return to earth again for the Last Judgment and the establishment of the Kingdom of God.{{bibleref2|Acts|1:9-11}}

Core teachings

{{Jesus| in Christianity}}Although Christian views of Jesus vary, it is possible to summarize key elements of the shared beliefs among major denominations based on their catechetical or confessional texts.Jackson, Gregory Lee, Catholic, Lutheran, Protestant: a doctrinal comparison 1993 {{ISBN|978-0-615-16635-3}} Part One: "Areas of Agreement", pages 11-17The Orthodox Church: An Introduction to Its History, Doctrine by John Anthony McGuckin 2010 pages 6-7Basic Christian doctrine by John H. Leith 1993 {{ISBN|0-664-25192-7}} pages 1-2 Christian views of Jesus are derived from various biblical sources, particularly from the canonical Gospels and New Testament letters such as the Pauline epistles. Christians predominantly hold that these works are historically true.Second Vatican Council, Dei Verbum (V.19); Thomas Aquinas, Whether in Holy Scripture a word may have several senses? {{webarchive|url= |date=2006-09-06 }}; c.f. Catechism of the Catholic Church, §116; R.C. Sproul, Knowing Scripture pp. 45–61; Greg Bahnsen, A Reformed Confession Regarding Hermeneutics (art. 6); Scott Foutz, weblink" title=""> Martin Luther and ScriptureThose groups or denominations committed to what are considered biblically orthodox Christianity nearly all agree that Jesus:"Who is Jesus? What Do Christians Believe?" Johns Hopkins University. Graduate Christian Fellowship. weblink 1 May 2013
  • was born of a virgin
  • is a human being who is also fully God
  • did not sin
  • was martyred and buried in a tomb
  • rose from the dead on the third day
  • eventually ascended back to God the Father
  • will return to {{Bibleref2|John|14:1-3}}, {{Bibleref2|Acts|1:10-11}}, {{Bibleref2|Luke|21:27}}, {{Bibleref2|Revelation|1:7}}
Some groups which are considered to be Christian hold beliefs which are considered to be heterodox. For example, believers in monophysitism reject the idea that Christ has two natures, one human and one divine. The five major milestones in the gospel narrative of the life of Jesus are his baptism, transfiguration, crucifixion, resurrection and ascension.Essays in New Testament interpretation by Charles Francis Digby Moule 1982 {{ISBN|0-521-23783-1}} page 63The Melody of Faith: Theology in an Orthodox Key by Vigen Guroian 2010 {{ISBN|0-8028-6496-1}} page 28 These are usually bracketed by two other episodes: his nativity at the beginning and the sending of the Paraclete (Holy Spirit) at the end.Scripture in tradition by John Breck 2001 {{ISBN|0-88141-226-0}} page 12 The gospel accounts of the teachings of Jesus are often presented in terms of specific categories involving his "works and words", e.g., his ministry, parables and miracles.The Bible Knowledge Commentary by John F. Walvoord, Roy B. Zuck 1983 {{ISBN|0-88207-812-7}} page 100The words and works of Jesus Christ by J. Dwight Pentecost 2000 {{ISBN|978-0-310-30940-6}} page 212Christians not only attach theological significance to the works of Jesus, but also to his name. Devotions to the name of Jesus go back to the earliest days of Christianity.Hunter, Sylvester. Outlines of dogmatic theology, Volume 2. 2010 {{ISBN|1-146-98633-5}} p. 443Houlden, Leslie. Jesus: the Complete Guide, 2006. {{ISBN|0-8264-8011-X}} p. 426 These exist today both in Eastern and Western Christianity—both Catholic and Protestant.Christians predominantly profess that through Jesus' life, death, and resurrection, he restored humanity's communion with God with the blood of the New Covenant. His death on a cross is understood as a redemptive sacrifice: the source of humanity's salvation and the atonement for sinCatechism 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; {{bibleref2|John|14:2–3}} which had entered human history through the sin of Adam.Thirty-Nine Articles of the Church of England, article 9; Augsburg Confession, article 2; Second Helvetic Confession, chapter 8; {{bibleref2|Romans|5:12–21}}; {{bibleref2|1Cor.|15:21–22}}.

Christ, Logos and Son of God

File:Sargis Pitsak.jpg|thumb|First page of Mark, by (Sargis Pitsak]] (14th century): "The beginning of the gospel of Jesus Christ, the Son of God".)
page xvi and 109}}
}}Most Christians generally consider Jesus to be the Christ, the long-awaited Messiah, as well as the one and only Son of God. The opening words in the Gospel of Mark (s:Bible (American Standard)/Mark#1:1|1:1]]), "The beginning of the gospel of Jesus Christ, the Son of God", provide Jesus with the two distinct attributions as Christ and as the Son of God. His divinity is again re-affirmed in s:Bible (American Standard)/Mark#1:11|Mark 1:11]].Lord Jesus Christ: Devotion to Jesus in Earliest Christianity by Larry W. Hurtado 2005 {{ISBN|0-8028-3167-2}} page 288 s:Bible (American Standard)/Matthew#1:1|Matthew 1:1]] which begins by calling Jesus the Christ and s:Bible (American Standard)/Matthew#1:16|in verse 16]] explains it again with the affirmation: "Jesus, who is called Christ".In the Pauline epistles, the word "Christ" is so closely associated with Jesus that apparently for the early Christians there was no need to claim that Jesus was Christ, for that was considered widely accepted among them. Hence Paul could use the term Christos with no confusion about who it referred to, and as in s:Bible (American Standard)/1 Corinthians#4:15|1 Corinthians 4:15]] and s:Bible (American Standard)/Romans#12:5|Romans 12:5]] he could use expressions such as "in Christ" to refer to the followers of Jesus.Lord Jesus Christ: Devotion to Jesus in Earliest Christianity by Larry W. Hurtado 2005 {{ISBN|0-8028-3167-2}} page 99In the New Testament, the title "Son of God" is applied to Jesus on many occasions.Catholic Encyclopedia: Son of God It is often used to refer to his divinity, from the beginning in the Annunciation up to the crucifixion. The declaration that Jesus is the Son of God is made by many individuals in the New Testament, and on two separate occasions by God the Father as a voice from Heaven, and is asserted by Jesus himself.One teacher: Jesus' teaching role in Matthew's gospel by John Yueh-Han Yieh 2004 {{ISBN|3-11-018151-7}} pages 240-241Dwight Pentecost The words and works of Jesus Christ 2000 {{ISBN|0-310-30940-9}} page 234The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 {{ISBN|0-8028-3785-9}} page 571-572In Christology, the concept that the Christ is the Logos (i.e., "The Word") has been important in establishing the doctrine of the divinity of Christ and his position as God the Son in the Trinity as set forth in the Chalcedonian Creed. This derives from the (John 1:1|opening of the Gospel of John), commonly translated into English as: "In the beginning was the Word, and the Word was with God, and the Word was God." WEB, John 1:1,weblink,, 2 August 2017, In the original Greek, Logos (λόγος) is used for "Word," and in theological discourse, this is often left in its English transliterated form, "Logos".The pre-existence of Christ refers to the doctrine of the personal existence of Christ before his conception. One of the relevant Bible passages is s:Bible (American Standard)/John#1:1|John 1:1-18]] where, in the Trinitarian view, Christ is identified with a pre-existent divine hypostasis called the Logos or Word. This doctrine is reiterated in s:Bible (American Standard)/John#17:5|John 17:5]] when Jesus refers to the glory which he had with the Father "before the world was" during the Farewell discourse.Creation and Christology by Masanobu Endo 2002 {{ISBN|3-16-147789-8}} page 233 {{Bibleref2|John|17:24}} also refers to the Father loving Jesus "before the foundation of the world". Non-Trinitarian views about the pre-existence of Christ vary, with some rejecting it and others accepting it.Following the Apostolic Age, from the 2nd century forward, several controversies developed about how the human and divine are related within the person of Jesus.{{Citation| last = Editors | first = Erwin Fahlbusch| year = 1999| title = The encyclopedia of Christianity| pages = 463| url =weblink| isbn = 0-8028-2413-7| publisher = Brill| location = Leiden, Netherland}}{{Citation| last = Rausch | first = Thomas P.| year = 2003| title = Who is Jesus? : an introduction to Christology| pages = 149| url =weblink| isbn = 0-8146-5078-3| publisher = Liturgical Press| location = Collegeville, Minn.}}{{Citation| last = McGrath | first = Alister E.| year = 2007| title = Christian theology : an introduction| pages = 282| url =weblink| isbn = 978-1-4051-5360-7| publisher = Blackwell| location = Malden, Mass. }} Eventually in 451, the concept of a Hypostatic union was decreed, namely that Jesus is both fully divine and fully human.Nicene and Post-Nicene Fathers, 2nd series, Vol XIV p207, translated edition by H.R. Percival.weblink Seven Ecumenical Councils of the Undivided Church, trans H. R. Percival, in Nicene and Post-Nicene Fathers, 2nd Series, ed. P. Schaff and H. Wace, (repr. Grand Rapids MI: Wm. B. Eerdmans, 1955), XIV, pp. 192-242 However, differences among Christian denominations continued thereafter, with some rejecting the hypostatic union in favor of monophysitisim.

Incarnation, Nativity and Second Adam

File:Geertgen tot Sint Jans, The Nativity at Night, c 1490.jpg|thumb|Nativity of Jesus, by Geertgen tot Sint JansGeertgen tot Sint JansThe above verse from Colossians regards the birth of Jesus as the model for all creation.Bromiley, Geoffrey W. The International Standard Bible Encyclopedia, 1988. {{ISBN|0-8028-3785-9}}Espín, Orlando O. and James B. Nickoloff.An introductory dictionary of theology and religious studies, 2007. {{ISBN|0-8146-5856-3}}, p. 238Mills, Watson E. and Roger Aubrey Bullard. Mercer dictionary of the Bible, 1998. {{ISBN|0-86554-373-9}}. p. 712Ryrie, Charles C. Basic Theology:, 1999. {{ISBN|0-8024-2734-0}}. p. 275Apostle Paul viewed the birth of Jesus as an event of cosmic significance which brought forth a "new man" who undid the damage caused by the fall of the first man, Adam. Just as the Johannine view of Jesus as the incarnate Logos proclaims the universal relevance of his birth, the Pauline perspective emphasizes the birth of a new man and a new world in the birth of Jesus. Paul's eschatological view of Jesus counter-positions him as a new man of morality and obedience, in contrast to Adam. Unlike Adam, the new man born in Jesus obeys God and ushers in a world of morality and salvation.In the Pauline view, Adam is positioned as the first man and Jesus as the second: Adam, having corrupted himself by his disobedience, also infected humanity and left it with a curse as its inheritance. The birth of Jesus counterbalanced the fall of Adam, bringing forth redemption and repairing the damage done by Adam.Daille, Jean. An exposition of the epistle of Saint Paul to the Philippians, 1995. {{ISBN|0-8028-2511-7}}. pp. 194-195In the 2nd century Church Father Irenaeus writes:"When He became incarnate and was made man, He commenced afresh the long line of human beings, and furnished us, in a brief, comprehensive manner, with salvation; so that what we had lost in Adam—namely to be according to the image and likeness of God- that we might recover in Christ Jesus."Bethune-Baker, James Franklin. An introduction to the early history of Christian doctrine, 2005. {{ISBN|1-4021-5770-3}}. p. 334Walker, Williston. A History of the Christian Church, 2010. {{ISBN|1-4400-4446-5}}. pp. 65-66In patristic theology, Paul's contrasting of Jesus as the new man versus Adam provided a framework for discussing the uniqueness of the birth of Jesus and the ensuing events of his life. The nativity of Jesus thus began to serve as the starting point for "cosmic Christology" in which the birth, life and resurrection of Jesus have universal implications.Grillmeier, John Bowden. Christ in Christian Tradition: From the Apostolic Age to Chalcedon. Aloys, 1975. {{ISBN|0-664-22301-X}}. pp. 15-19Helyer, Larry R. The Witness of Jesus, Paul and John: An Exploration in Biblical Theology, 2008. {{ISBN|0-8308-2888-5}} p. 282 The concept of Jesus as the "new man" repeats in the cycle of birth and rebirth of Jesus from his nativity to his resurrection: following his birth, through his morality and obedience to the Father, Jesus began a "new harmony" in the relationship between God the Father and man. The nativity and resurrection of Jesus thus created the author and exemplar of a new humanity.Rahner, Karl. Encyclopedia of theology: a concise Sacramentum mundi, 2004. {{ISBN|0-86012-006-6}}. pp. 474 and 1434 In this view, the birth, death and resurrection of Jesus brought about salvation, undoing the damage of Adam.Burke, Raymond L.; et al. (2008). Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons. {{ISBN|978-1-57918-355-4}}. pp. 613-614As the biological son of David, Jesus would be of the Jewish race, ethnicity, nation, and culture.Matthew 1:6 Matthew 1:6Luke 3:31 One argument against this would be a contradiction in Jesus' genealogies: Matthew saying he is the son of Solomon and Luke saying he is the son of Nathan—Solomon and Nathan being brothers. John of Damascus taught that there is no contradiction, for Nathan wed Solomon's wife after Solomon died in accordance with scripture, namely, yibbum (the mitzvah that a man must marry his brother's childless widow).Exposition of the Orthodox Faith, chapter XIIIJesus grew up in Galilee and much of his ministry took place there.{{sfn|Green|McKnight|Marshall|1992|p=442}} The languages spoken in Galilee and Judea during the 1st century AD include Jewish Palestinian Aramaic, Hebrew, and Greek, with Aramaic being predominant.JOURNAL, James, Barr, Which language did Jesus speak, Bulletin of the John Rylands University Library of Manchester, 1970, 53, 1, 9–29,weblink 10.7227/BJRL.53.1.2, BOOK, Handbook to exegesis of the New Testament, Stanley E., Porter, 1997, 978-90-04-09921-0, Brill, 110–12, There is substantial consensus that Jesus gave most of his teachings in Aramaic{{sfn|Dunn|2003|pp=313–15}} in the Galilean dialect.ENCYCLOPEDIA, The Eerdmans Bible Dictionary, Aramaic, It is generally agreed that Aramaic was the common language of Israel in the first century AD. Jesus and his disciples spoke the Galilean dialect, which was distinguished from that of Jerusalem (Matt. 26:73)., 72, 0-8028-2402-1, Allen C. Myers, Grand Rapids, Michigan, William B. Eerdmans, 1987, WEB,weblink Aramaic language, Encyclopædia Britannica, The New Testament describes Jesus wearing tzitzit - the tassels on a tallit - in {{bibleverse|Matthew|14:36|KJV}}Matthew 14:46 and {{bibleverse|Luke|8:43-44|KJV}}.Luke 8:43-44 Besides this, the New Testament includes no descriptions of Jesus' appearance before his death and the Gospel narratives are generally indifferent to people's racial appearance or features.Robin M. Jensen "Jesus in Christian art", Chapter 29 of The Blackwell Companion to Jesus edited by Delbert Burkett 2010 {{ISBN|1-4051-9362-X}} page 477-502The likeness of the king: a prehistory of portraiture in late medieval France by Stephen Perkinson 2009 {{ISBN|0-226-65879-1}} page 30BOOK, Colin Kidd, 2006, The Forging of Races: Race and Scripture in the Protestant Atlantic World, 1600–2000, Cambridge University Press, Cambridge, UK, 978-0-521-79324-7, {{rp|48–51}}


{{see also|New Testament places associated with Jesus}}File:Luca signorelli, comunione con gli apostoli, cortona.jpg|thumb|The Communion of the Apostles, by Luca SignorelliLuca Signorelli{{Quotation|style=margin-top: 0; margin-bottom: 0;|Jesus seemed to have two basic concerns with reference to people and the material: (1) that they be freed from the tyranny of things and (2) that they be actively concerned for the needs of others.}}In the canonical gospels, the Ministry of Jesus begins with his baptism in the countryside of Judea, near the River Jordan and ends in Jerusalem, following the Last Supper.McGrath, Alister E. Christianity: an introduction, 2006 {{ISBN|978-1-4051-0901-7}}. pp. 16-22 The Gospel of Luke (s:Bible (American Standard)/Luke#3:23|3:23]]) states that Jesus was "about 30 years of age" at the start of his ministry.Köstenberger, Andreas J., L. Scott Kellum. The Cradle, the Cross, and the Crown: An Introduction to the New Testament, 2009. {{ISBN|978-0-8054-4365-3}}. p. 114Maier, Paul L. "The Date of the Nativity and Chronology of Jesus" in Vardaman, Jerry and Edwin M. Yamauchi.Chronos, kairos, Christos: nativity and chronological studies, 1989. {{ISBN|0-931464-50-1}}. pp. 113-129 The date of the start of his ministry has been estimated at around AD 27-29 and the end in the range AD 30-36.Barnett, Paul. Jesus & the Rise of Early Christianity: A History of New Testament Times, 2002. {{ISBN|0-8308-2699-8}}. pp. 19-21BOOK, Sanders, E.P., The Historical Figure of Jesus, 1993, 11, 249, Penguin, 978-0140144994, Jesus' early Galilean ministry begins when after his baptism, he goes back to Galilee from his time in the Judean desert.Morris, Leon. The Gospel according to Matthew. {{ISBN|0-85111-338-9}}. p. 71 In this early period he preaches around Galilee and recruits his first disciples who begin to travel with him and eventually form the core of the early Church.Redford, Douglas. The Life and Ministry of Jesus: The Gospels, 2007 {{ISBN|0-7847-1900-4}}. pp. 117-130 The major Galilean ministry which begins in Matthew 8 includes the commissioning of the Twelve Apostles, and covers most of the ministry of Jesus in Galilee.Ladd, George Eldon. A theology of the New Testament. p. 324Redford, Douglas. The Life and Ministry of Jesus: The Gospels, 2007. {{ISBN|0-7847-1900-4}}. pp. 143-160 The final Galilean ministry begins after the death of John the Baptist as Jesus prepares to go to Jerusalem.Cox, Steven L., Kendell H Easley. Harmony of the Gospels, 2007 {{ISBN|0-8054-9444-8}}. pp. 97-110Redford, Douglas. The Life and Ministry of Jesus: The Gospels, 2007. {{ISBN|0-7847-1900-4}}. pp. 165-180In the later Judean ministry Jesus starts his final journey to Jerusalem through Judea.Kingsbury, Jack Dean. The Christology of Mark's Gospel, 1983 {{ISBN|0-8006-2337-1}}. pp. 91-95Barton, Stephen C. The Cambridge companion to the Gospels. {{ISBN|0-521-00261-3}}. pp. 132-133Cox, Steven L., Kendell H Easley. Harmony of the Gospels, 2007 {{ISBN|0-8054-9444-8}}. pp. 121-135Redford, Douglas. The Life and Ministry of Jesus: The Gospels, 2007 {{ISBN|0-7847-1900-4}}. pp. 189-207 As Jesus travels towards Jerusalem, in the later Perean ministry, about one third the way down from the Sea of Galilee along the River Jordan, he returns to the area where he was baptized.Cox, Steven L., Kendell H. Easley. Harmony of the Gospels, 2007 {{ISBN|0-8054-9444-8}}. p. 137Redford, Douglas. The Life and Ministry of Jesus: The Gospels, 2007. {{ISBN|0-7847-1900-4}}. pp. 211-229Mills, Watson E. and Roger Aubrey Bullard. Mercer dictionary of the Bible, 1998. {{ISBN|0-86554-373-9}}, p. 929The final ministry in Jerusalem is sometimes called the Passion Week and begins with the Jesus' triumphal entry into Jerusalem.Cox, Steven L., Kendell H Easley. Harmony of the Gospels, 2007 {{ISBN|0-8054-9444-8}}. p. 155-170 The gospels provide more details about the final ministry than the other periods, devoting about one third of their text to the last week of the life of Jesus in Jerusalem.Turner, David L. Matthew, 2008. {{ISBN|0-8010-2684-9}}. p.613

Teachings, parables and miracles

File:Ostromir Gospel 1.jpg|thumb|left|A Gospel of JohnGospel of JohnIn the New Testament the teachings of Jesus are presented in terms of his "words and works". The words of Jesus include several sermons, in addition to parables that appear throughout the narrative of the Synoptic Gospels (the gospel of John includes no parables). The works include the miracles and other acts performed during his ministry.Although the Canonical Gospels are the major source of the teachings of Jesus, the Pauline epistles, which were likely written decades before the gospels, provide some of the earliest written accounts of the teachings of Jesus.Blomberg, Craig L. Jesus and the Gospels: An Introduction and Survey. B & H Academic, 2009. {{ISBN|0-8054-4482-3}}. pp. 441-442The New Testament does not present the teachings of Jesus as merely his own teachings, but equates the words of Jesus with divine revelation, with John the Baptist stating in s:Bible (NIV)/John#3:34|John 3:34]]: "For the one whom God has sent speaks the words of God, for God gives the Spirit without limit." and Jesus stating in s:Bible (NIV)/John#7:16|John 7:16]]: “My teaching is not my own. It comes from the one who sent me".Osborn, Eric Francis. The Emergence of Christian Theology. Cambridge University Press, 1993. {{ISBN|978-0521430784}} p.98Köstenberger, Andreas J. The missions of Jesus and the disciples according to the Fourth Gospel. Wm. B. Eerdmans Publishing Co., 1998. {{ISBN|0-8028-4255-0}} pages 108-109 In s:Bible (American Standard)/Matthew#11:27|Matthew 11:27]] Jesus claims divine knowledge, stating: "No one knows the Son except the Father and no one knows the Father except the Son", asserting the mutual knowledge he has with the Father.Talbert, Charles H. Matthew. Baker Academic, 2010. {{ISBN|0-8010-3192-3}} p. 149


{{See also|Five Discourses of Matthew|Sermon on the Mount|Beatitudes}}File:Christ Taking Leave of the Apostles.jpg|thumb|200px|Jesus' Farewell Discourse to his eleven remaining disciples after the Last Supper, from the Maesta by DuccioDuccioThe gospels include several discourses by Jesus on specific occasions, such as the Farewell discourse delivered after the Last Supper, the night before his crucifixion.O'Day, Gail R., Susan Hylen. John (Westminster Bible Companion) Westminster John Knox Press, 2006. {{ISBN|978-0-664-25260-1}}, Chapter 15: The Farewell Discourse, pages 142-168 Although some of the teachings of Jesus are reported as taking place within the formal atmosphere of a synagogue (e.g., in {{Bibleverse|Matthew|4:23|KJV}}) many of the discourses are more like conversations than formal lectures.Howick, E. Keith. The Sermons of Jesus the Messiah. WindRiver Publishing, 2003. {{ISBN|978-1-886249-02-8}} pp. 7-9The Gospel of Matthew has a structured set of sermons, often grouped as the Five Discourses of Matthew which present many of the key teachings of Jesus.Köstenberger, Andreas J.L. Scott Kellum, Charles L. Quarles. The Cradle, the Cross, and the Crown: An Introduction to the New Testament. B&H Academic, 2009. {{ISBN|978-0-8054-4365-3}}. pp. 194-196Keener, Craig S. The Gospel of Matthew. Wm. B. Eerdmans Publishing Company, 2009. {{ISBN|978-0-8028-6498-7}}. pp. 37-38 Each of the five discourses has some parallel passages in the Gospel of Mark or the Gospel of Luke.France, R.T. The Gospel of Matthew (New International Commentary on the New Testament). Wm. B. Eerdmans Publishing Co., 2007. {{ISBN|978-0-8028-2501-8}}. p.9 The five discourses in Matthew begin with the Sermon on the Mount, which encapsulates many of the moral teaching of Jesus and which is one of the best known and most quoted elements of the New Testament.Vaught, Carl G. The Sermon on the Mount: a Theological Investigation. Baylor University Press; 2nd edition, 2001. {{ISBN|978-0-918954-76-3}}. pp. xi-xiv The Sermon on the Mount includes the Beatitudes which describe the character of the people of the Kingdom of God, expressed as "blessings"."Beatitudes." F. L. Cross (Editor), E. A. Livingstone (Editor). The Oxford Dictionary of the Christian Church. New York: Oxford University Press, 2005. {{ISBN|978-0192802903}} The Beatitudes focus on love and humility rather than force and exaction and echo the key ideals of Jesus' teachings on spirituality and compassion.Hastings, James. A Dictionary Of The Bible. Oxford University Press, USA; 3rd Revised edition, 2005. {{ISBN|1-4102-1730-2}} pp.15-19Jegen, Carol Frances. Jesus the Peacemaker. Sheed & Ward, 1986. {{ISBN|0-934134-36-7}}. pp. 68-71Majerník Ján, Joseph Ponessa, Laurie Watson Manhardt. The Synoptics: Matthew, Mark, Luke. Sheed & Ward, 2005. {{ISBN|1-931018-31-6}}, pp.63-68 The other discourses in Matthew include the Missionary Discourse in Matthew 10 and the Discourse on the Church in Matthew 18, providing instructions to the disciples and laying the foundation of the codes of conduct for the anticipated community of followers.Toussaint, Stanley D. Behold the King: A Study of Matthew. Kregel Academic & Professional, 2005. {{ISBN|0-8254-3845-4}}. pp.215-216Jensen, Richard A. Preaching Matthew's Gospel. CSS Publishing Company, 1998. {{ISBN|978-0-7880-1221-1}}. pp. 25 & 158Chouinard, Larry. Matthew (The College Press NIV Commentary). College Press Publishing Company, 1997. {{ISBN|0-89900-628-0}}. p.321


The parables of Jesus represent a major component of his teachings in the gospels, the approximately thirty parables forming about one third of his recorded teachings.Lockyer, Herbert. All the Parables of the Bible. Zondervan, 1988. {{ISBN|978-0-310-28111-5}}. p.174Pentecost, J. Dwight. The parables of Jesus: Lessons in Life from the Master Teacher. Zondervan, 1998. {{ISBN|0-8254-3458-0}}. p.10 The parables may appear within longer sermons, as well as other places within the narrative. Jesus' parables are seemingly simple and memorable stories, often with imagery, and each conveys a teaching which usually relates the physical world to the spiritual world.Lisco, Friedrich Gustav, and Patrick Fairbairn. The parables of Jesus Explained and Illustrated Volume 29. Nabu Press, 2010. {{ISBN|978-1149508398}}. pp.9-11Oxenden, Ashton. The parables of our Lord. William Macintosh Publishers, London, 1864. ASIN: B008RW5N2S. p.6In the 19th century, Lisco and Fairbairn stated that in the parables of Jesus, "the image borrowed from the visible world is accompanied by a truth from the invisible (spiritual) world" and that the parables of Jesus are not "mere similitudes which serve the purpose of illustration, but are internal analogies where nature becomes a witness for the spiritual world". Similarly, in the 20th century, calling a parable "an earthly story with a heavenly meaning", William Barclay states that the parables of Jesus use familiar examples to lead others' minds towards heavenly concepts. He suggests that Jesus did not form his parables merely as analogies but based on an "inward affinity between the natural and the spiritual order."Barclay, William. The Parables of Jesus. Westminster John Knox Press, 1999. {{ISBN|0-664-25828-X}} p.12.

Miracles of Jesus

page 100}}
In Christian teachings, the miracles of Jesus were as much a vehicle for his message as were his words. Many of the miracles emphasize the importance of faith, for instance in cleansing ten lepers,{{Bibleref2c|Lk|17:19}} Jesus did not say: "My power has saved you" but says "Rise and go; your faith has saved you."BOOK, Marthaler, Berard L., The creed: the apostolic faith in contemporary theology, 1993, Twenty-Third Publications; 3rd Revised edition, 0-89622-537-2, 220, BOOK, Lockyer, Herbert, All the Parables of the Bible, 1988, Zondervan, 978-0-310-28111-5, 235, Similarly, in the Walking on Water miracle, Apostle Peter learns an important lesson about faith in that as his faith wavers, he begins to sink.{{bibleref2c|Mt|14:34-36}} BOOK, Perkins, Pheme, Reading the New Testament: An Introduction,weblink 1988, Paulist Press, 0-8091-2939-6, 54, File:Palma il Giovane 001.jpg|thumb|left|Jesus healing the paralytic by Palma il GiovanePalma il GiovaneOne characteristic shared among all miracles of Jesus in the Gospel accounts is that he delivered benefits freely and never requested or accepted any form of payment for his healing miracles, unlike some high priests of his time who charged those who were healed. In s:Bible (NIV)/Matthew#10:8|Matthew 10:8]] he advised his disciples to heal the sick, raise the dead, cleanse those who have leprosy, and drive out demons without payment and stated: "Freely you have received; freely give".BOOK, Blomberg, Craig L., Jesus and the Gospels: An Introduction and Survey, 2009, B & H Academic, 978-0-8054-4482-7, 197, Christians in general believe that Jesus' miracles were actual historical events and that his miraculous works were an important part of his life, attesting to his divinity and the Hypostatic union, i.e., the dual natures of Christ's humanity and divinity in one hypostasis.Catholic Encyclopedia on Miracles Christians believe that while Jesus' experiences of hunger, weariness, and death were evidences of his humanity, the miracles were evidences of his deity.Lockyer, Herbert. All the Parables of the Bible. Zondervan, 1988. {{ISBN|978-0-310-28111-5}}. p.25Brande, William Thomas, George William Cox. A dictionary of science, literature, & art. London, 1867, also Published by Old Classics on Kindle, 2009, page 655Ramm, Bernard L. An Evangelical Christology: Ecumenic and Historic. Regent College Publishing, 1993. {{ISBN|1-57383-008-9}}. p.45Christian authors also view the miracles of Jesus not merely as acts of power and omnipotence, but as works of love and mercy: they were performed to show compassion for sinful and suffering humanity. Authors Ken and Jim Stocker state that "every single miracle Jesus performed was an act of love".Stocker, Ken. Jim Stocker. Facts, Faith, and the FAQs. Xulon Press, 2006. {{ISBN|978-1600347535}}. p.139 And each miracle involves specific teachings.Maguire, Robert. The Miracles of Christ. Ulan Press, 2012. ASIN: B009QMIYOW. p.133Wiersbe, Warren W. Classic Sermons on the Miracles of Jesus. Kregel Academic & Professional, 1995. {{ISBN|0-8254-3999-X}}. p.132Since according to the Gospel of John{{Bibleref2c-nb|Jn|20:30}} it was impossible to narrate all the miracles performed by Jesus, the Catholic Encyclopedia states that the miracles presented in the Gospels were selected for a twofold reason: first for the manifestation of God's glory, and then for their evidential value. Jesus referred to his "works" as evidences of his mission and his divinity, and in {{Bibleref2|John|5:36}} he declared that his miracles have greater evidential value than the testimony of John the Baptist.


Jesus identifies himself as a Jew to the Samaritan woman at the well,BibleHub John 4:22 as evidenced by the plural we and the saying "salvation is from the Jews"—a saying that is in accordance with the Jewish concept of salvation, and is a possible reference to Isaiah 49:6.BibleHub Isaiah 49:6 When the woman says she is awaiting the messiah Jesus replies that he is the one she is awaiting.BibleHub John 4:26 During the Feast of Dedication Jesus says "I and the Father are one,"BibleHub John 10:30 which prompts the Jewish leaders to attempt to stone him for blasphemy (claiming to be God).BibleHub John 10:33 Seven "I am" sayings are attributed to Jesus: he is the bread of life that makes one no longer hunger or thirst;weblink BibleHub John 6:35 the light of the world that makes one no longer walk in darkness but have the light of life;weblink BibleHub John 8:12 the gate through which one is saved;weblink BibleHub John 10:9 the good shepherd that lays down his life for his sheep;weblink BibleHub John 10:11 the resurrection and the life that gives one eternal life;weblink BibleHub John 11:25 the way, the truth, and the life through which one goes to God the Father;weblink BibleHub John 14:6 and the true vine of God's vineyard.weblink BibleHub John 15:1


In the Synoptics Jesus and his disciples do not wash their hands before eating a meal, contrary to handwashing in Judaism.Luke 11:38Matthew 15:2Mark 7:2 Jesus' disciples also do not practice ta'anit, contrary to John the Baptist's disciples.Matthew 9:14Luke 5:33Mark 2:18 Jesus' disciples even pick and eat grain on the Sabbath, contrary to the Pharisees.Matthew 12:1Mark 2:23Luke 6:1 None of this behavior is found in the Gospel of John.

Crucifixion and atonement

{{see also|Lamb of God}}{{Christology}}The accounts of the crucifixion and subsequent resurrection of Jesus provide a rich background for Christological analysis, from the canonical gospels to the Pauline epistles.Powell, Mark Allan (ed.) and David R. Bauer (ed.). Who do you say that I am? Essays on Christology. Westminster John Knox Press, 1999. {{ISBN|0-664-25752-6}}. p.106Johannine "agency christology" combines the concept that Jesus is the Son of his Father with the idea that he has come into the world as his Father's agent, commissioned and sent by the Father to represent the Father and to accomplish his Father's work. Implied in each Synoptic portrayal of Jesus is the doctrine that the salvation Jesus gives is inseparable from Jesus himself and his divine identity. Sonship and agency come together in the Synoptic gospels only in the Parable of the Vineyard ({{Bibleref2|Matthew|21:37}}; {{Bibleref2|Mark|12:6}}; {{Bibleref2|Luke|20:13}}).Bauckhman, Richard. "The Johannine Jesus and the Synoptic Jesus". weblink 2 May 2013 The submission of Jesus to crucifixion is a sacrifice made as an agent of God or servant of God, for the sake of eventual victory.BOOK, Cullmann, Oscar, The Christology of the New Testament,weblink 1959, Westminster John Knox Press, 0-664-24351-7, 79, BOOK, Sadananda, Rathnakara Sadananda, The Johannine exegesis of God: An Exploration into the Johannine Understanding Of God, 2004, Walter De Gruyter Inc, 3-11-018248-3, 281, This builds upon the salvific theme of the Gospel of John which begins in s:Bible (American Standard)/John#1:36|John 1:36]] with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world".BOOK, Pollard, T. E., Johannine Christology and the Early Church, 2005, Cambridge University Press, 0-521-01868-4, 21, BOOK, Hengel, Martin, Studies in Early Christology, 2004, T&T Clark, 0-567-04280-4, 371, Further reinforcement of the concept is provided in s:Bible (American Standard)/Revelation#21:14|Revelation 21:14]] where the "lamb slain but standing" is the only one worthy of handling the scroll (i.e., the book) containing the names of those who are to be saved.BOOK, De Haan, M. R., Studies in Revelation, 1998, Kregel Classics, 978-0825424854, 103, A central element in the Christology presented in the Acts of the Apostles is the affirmation of the belief that the death of Jesus by crucifixion happened "with the foreknowledge of God, according to a definite plan".BOOK, Matera, Frank J., New Testament Christology, 1999, Kregel Classics, 0-664-25694-5, 67, In this view, as in s:Bible (American Standard)/Acts#2:23|Acts 2:23]], the cross is not viewed as a scandal, for the crucifixion of Jesus "at the hands of the lawless" is viewed as the fulfilment of the plan of God.The speeches in Acts: their content, context, and concerns by Marion L. Soards 1994 {{ISBN|0-664-25221-4}} page 34Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in s:Bible (American Standard)/Galatians#6:12|Galatians 6:12]] may be viewed as his abbreviation of the message of the gospels.BOOK, Schwarz, Hans, Christology, 1998, 0-8028-4463-4, 132–134, For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in s:Bible (American Standard)/1 Corinthians#2:8|1 Corinthians 2:8]]. In the Pauline view, Jesus, obedient to the point of death (s:Bible (American Standard)/Philippians#2:8|Philippians 2:8]]) died "at the right time" (s:Bible (American Standard)/Romans#4:25|Romans 4:25]]) based on the plan of God. For Paul the "power of the cross" is not separable from the resurrection of Jesus.John Calvin supported the "agent of God" Christology and argued that in his trial in Pilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in obedience to the Father.BOOK, Edmondson, Edmondson, Calvin's Christology, 2004, Cambridge University Press, 0-521-54154-9, 91, The Reading and Preaching of the Scriptures by Hughes Oliphant Old 2002 {{ISBN|0-8028-4775-7}} page 125 This Christological theme continued into the 20th century, both in the Eastern and Western Churches. In the Eastern Church Sergei Bulgakov argued that the crucifixion of Jesus was "pre-eternally" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by the fall of Adam.BOOK, Bulgakov, Sergei, Jakim, Boris, The Lamb of God, 2008, Wm. B. Eerdmans Publishing Company, 978-0-8028-2779-1, 129, In the Western Church, Karl Rahner elaborated on the analogy that the blood of the Lamb of God (and the water from the side of Jesus) shed at the crucifixion had a cleansing nature, similar to baptismal water.BOOK, Rahner, Karl, Encyclopedia of theology: a concise Sacramentum mundi, 2004, Burns & Oates, 0-86012-006-6, 74, Mormons believe that the crucifixion was the culmination of Christ's atonement, which began in the Garden of Gethsemane.WEB,weblink - Gethsemane,

Resurrection, Ascension, and Second Coming

{{See also|Resurrection of Jesus in Christian art|Ascension of Jesus in Christian art}}File:Rafael - ressureicaocristo01.jpg|thumb|Depictions of the Resurrection of Jesus are central to Christian art. Painting by RaphaelRaphaelThe New Testament teaches that the resurrection of Jesus is a foundation of the Christian faith.{{bibleref2c|1co|15:12-20||1 Cor 15:12-20}} {{bibleref2c|1Peter|1:3|HCSB|1 Pet 1:3}} Christians, through faith in the working of God{{bibleref2c|Colossians|2:12||Col 2:12}} are spiritually resurrected with Jesus, and are redeemed so that they may walk in a new way of life.{{bibleref2c|Rom|6:4}}In the teachings of the apostolic Church, the resurrection was seen as heralding a new era. Forming a theology of the resurrection fell to Apostle Paul. It was not enough for Paul to simply repeat elementary teachings, but as {{bibleref2|Hebrews|6:1|NIV}} states, "go beyond the initial teachings about Christ and advance to maturity". Fundamental to Pauline theology is the connection between Christ's Resurrection and redemption.The creed: the apostolic faith in contemporary theology by Berard L. Marthaler 2007 {{ISBN|0-89622-537-2}} page 361 Paul explained the importance of the resurrection of Jesus as the cause and basis of the hope of Christians to share a similar experience in {{bibleref2|1co|15:20-22||1 Corinthians 15:20-22}}:But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive.If the cross stands at the center of Paul's theology, so does the Resurrection: unless the one died the death of all, the all would have little to celebrate in the resurrection of the one.Dunn, James D. G. Theology of Paul the Apostle. Wm. B. Eerdmans Publishing Company, 2003. {{ISBN|978-0802844231}}. p. 235 Paul taught that, just as Christians share in Jesus' death in baptism, so they will share in his resurrection for Jesus was designated the Son of God by his resurrection.{{bibleref2c|Rom.|1:4}} Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, USA. 2006. {{ISBN|0-19-530013-0}} Paul's views went against the thoughts of the Greek philosophers to whom a bodily resurrection meant a new imprisonment in a corporeal body, which was what they wanted to avoid, given that for them the corporeal and the material fettered the spirit.Reichelt, Karl Ludvig and Sverre Holth. Meditation and Piety in the Far East, 2004. {{ISBN|0-227-17235-3}} p.30 At the same time, Paul believed that the newly resurrected body would be a heavenly body—immortal, glorified, powerful and pneumatic, in contrast to an earthly body which is mortal, dishonored, weak and psychic.{{Bibleref2|1cor|15:42-49||1 Corinthians 15:42-49}}The Apostolic Fathers, discussed the death and resurrection of Jesus, including Ignatius (50−115),Ignatius makes many passing references, but two extended discussions are found in the Letter to the Trallians and the Letter to the Smyrnaeans. Polycarp (69−155), and Justin Martyr (100−165). Following the conversion of Constantine and the liberating Edict of Milan in 313, the ecumenical councils of the 4th, 5th and 6th centuries, that focused on Christology helped shape the Christian understanding of the redemptive nature of Resurrection, and influenced both the development of its iconography, and its use within Liturgy.The Resurrection and the icon by Michel Quenot 1998 {{ISBN|0-88141-149-3}} page 72

See also


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