• BOOK, Thompson, Thomas L., The messiah myth: The near eastern roots of Jesus and David location=London, Thomas L. Thompson, 2006, 978-0-224-06200-8,
• BOOK, Michael Martin (philosopher), Martin, Michael, 1991, The Case Against Christianity, Philadelphia, Temple University Press, 36–72, 978-1-56639-081-1, The case against Christianity,
• JOURNAL, J.M. Robertson, John Mackinnon, Robertson,

See also

• General topics
  • Christian mythology
  • INRI (stands for "Jesus the Nazarene, the King of the Jews")
  • Nazarene
• Views on Jesus
  • Apocrypha
  • Christology
  • Pauline Christianity
  • Religious perspectives on Jesus
  • Sexuality of Jesus
• Jesus and history
  • Apostolic Succession of Jesus
  • Christian apologetics
  • Genealogy of Jesus
  • Gospel Harmony
  • Historicity of Jesus
  • Historicity of the Gospels
  • Jesus and comparative mythology
  • New Testament view on Jesus' life
  • Gospel of the Nazoraeans

• New Testament Jesus
  • Biblical Jesus
  • Christian views of Jesus
  • Christian views about women
  • Crucifixion of Jesus and Resurrection of Jesus
  • Miracles of Jesus
  • Names and titles of Jesus in the New Testament
  • Race of Jesus
  • Sermon on the Mount
• Related topics
  • List of books about Jesus
  • List of founders of major religions
  • List of life death rebirth gods
  • List of Messiah claimants
  • List of people who have been considered deities
  • List of people who have claimed to be Jesus

Notes

1. Sanders says c 4 BC. Vermes says c 5/6 BC.



2. "Our conclusion must be that Jesus came from Nazareth." Theissen, Gerd; and Merz, Annette. The historical Jesus: A comprehensive guide. Minneapolis: Fortress Press. 1998. Tr from German (1996 edition). p. 165. ISBN 978-0-8006-3123-9



3. Vermes, Geza. The authentic gospel of Jesus. London, Penguin Books. 2004.



4. Eusebius of Caesarea>Eusebius, (trans. Cameron, Averil; Hall, Stuart G.). Life of Constantine. Oxford: Clarendon Press; New York : Oxford University Press, 1999. ISBN 978-0-19-814917-0



5. Sanders (1993).p.11, p 249.



6. and God incarnate



7. Theologian and bishop Lesslie Newbigin says "the whole of Christian teaching would fall to the ground if it were the case that the life, death, and resurrection of Jesus were not events in real history but stories told to illustrate truths which are valid apart from these happenings." Newbigin, J. E. L. (1989). "The Gospel In a Pluralist Society". London: SPCK. p. 66.



8. WEB, Abdulsalam, M.,weblink Jesus in Islam, IslamReligion.com, 19 February 2008,



9. "The Gospel of John is quite different from the other three gospels, and it is primarily in the latter that we must seek information about Jesus." Sanders (1993), p. 57.



10. BOOK, Robert W. Funk, Funk, Robert W., Jesus Seminar, Jesus, Seminar, 1998, The acts of Jesus: the search for the authentic deeds of Jesus, San Francisco, HarperSanFrancisco, Introduction, 1–40, 978-0-06-062978-6,



11. P. Parker, A Proto-Lukan Basis for the Gospel According to the Hebrews Journal of Biblical Literature, Vol. 59, No. 4 (Dec., 1940), pp. 471-473



12. J. R. Edwards, The Hebrew Gospel & the Development of the Synoptic Tradition, Eerdmans Publishing, 2009 pp. 1-376



13. BOOK, Amy-Jill Levine, Levine, Amy-Jill,weblink Visions of Kingdoms: From Pompey to the First Jewish Revolt (63 BCE—70 CE), Coogan, Michael D., 1998, The Oxford History of the Biblical World, New York and Oxford, Oxford University Press, 370–371, 978-0-19-508707-9, 1998,



14. BOOK, Robert W. Funk, Funk, Robert W., Hoover, Roy W., Jesus Seminar, Jesus Seminar, 1993, The Five Gospels, New York, Maxwell Macmillan, Introduction, 1–30, 978-0-02-541949-0,



15. BOOK, Stephen L Harris, Harris, Stephen L., 1985, Understanding the Bible, Palo Alto, Mayfield, 255–260, 978-0-87484-696-6, Understanding the Bible : a reader's introduction,



16. BOOK, Crossan, John Dominic, 1998, The essential Jesus, Edison, NJ, Castle Books, 978-0-7858-0901-2, The essential Jesus : original sayings and earliest images,



17. BOOK, Raymond E. Brown, Brown, Raymond E., 1994, The Death of the Messiah: From Gethsemane to the grave: a commentary on the Passion narratives in the four Gospels, New York: Doubleday, Anchor Bible Reference Library, 964, 978-0-385-19397-9, Doubleday, The death of the Messiah : from Gethsemane to the grave : a commentary on the Passion narratives in the four Gospels,



18. BOOK, Carson, D. A., et al., 50–56,



19. BOOK, Cohen, 1987, 78, 93, 105, 108,



20. BOOK, Crossan, The Historical Jesus, xi—xiii,



21. BOOK, Grant, Michael, 34–35, 78, 166, 200,



22. BOOK, Paula Fredriksen, Paula Fredriksen, Jesus of Nazareth, King of the Jews, Alfred A. Knopf, 1999, 6–7, 105–110, 232–234, 266,



23. BOOK, John P., Meier, 1:68, 146, 199, 278, 386, 2:726, Sanders, 1993, 12–13,



24. WEB, Géza Vermes, Géza, Vermes, Jesus the Jew, Philadelphia, Fortress Press, 1973, 37,



25. BOOK, Paul Maier, Paul L., Maier, In the Fullness of Time, Kregel, 1991, 1, 99, 121, 171,



26. BOOK, Tom Wright (theologian), N. T., Wright, The Meaning of Jesus: Two Visions, HarperCollins, 1998, 32, 83, 100–102, 222,



27. BOOK, Ben III, Witherington, 12–20,



28. 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; BOOK, Jo Ann H. Moran, Cruz, Richard, Gerberding, Medieval Worlds: An Introduction to European History, Houghton Mifflin Company, 2004, 44–45,



29. Critical scholars have offered competing descriptions of Jesus as a self-described Messiah, as the leader of an apocalyptic movement, as an itinerant sage, as a charismatic healer, and as the founder of an independent religious movement. Most contemporary scholars of the historical Jesus consider him to have been an independent, charismatic founder of a Jewish restoration movement, anticipating an imminent apocalypse. Other prominent scholars, however, contend that Jesus' "Kingdom of God" meant radical personal and social transformation instead of a future apocalypse.Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Chapter 1. Quest of the historical Jesus. p. 1-16



30. BOOK, Systematic Theology: An Introduction to Biblical Doctrine, Grudem, Wayne, Wayne Grudem, 1994, Zondervan, Grand Rapids, 0-310-28670-0,



31. {{rp|529-532}} performed miracles,{{rp|358-359}} founded the Church, rose from the dead, and ascended into Heaven,{{rp|616-620}} from which he will return.{{rp|1091-1109}} While the doctrine of the Trinity is accepted by most Christians, a few groups reject the doctrine of the Trinity, wholly or partly, as non-scriptural.ENCYCLOPEDIA, Antitrinitarianism,weblinkfirst=Robert, 1953, Global Anabaptist Mennonite Encyclopedia Online



32. For instance BROWNYEAR=1979LOCATION=GARDEN CITY, NYPAGE=9, 978-0-385-05405-8,



33. BOOK, Houlden, James L., 2005, Jesus: The Complete Guide, London, Continuum, 978-0-8264-8011-8,



34. WEB, Prof. Dr. Şaban Ali Düzgün,weblink Uncovering Islam: Questions and Answers about Islamic Beliefs and Teachings, Ankara, The Presidency of Religious Affairs Publishing, 2004,



35. WEB,weblink Compendium of Muslim Texts,



36. Brown Driver Brigges Hebrew and English Lexicon; Hendrickson Publishers 1996 ISBN 1565632060.



37. Fausset's Bible Dictionary



38. {{CathEncy|wstitle=Origin of the Name of Jesus Christ}}



39. BOOK, Vine's Expository Dictionary, Expository Dictionary of New Testament Words, Vine, W.E., William Edwy Vine, 1940, Fleming H. Revell Company, Old Tappan, New Jersey, None,



40. Some of the historians and Biblical scholars who place the birth and death of Jesus within this range include D. A. Carson, Douglas J. Moo and Leon Morris. An Introduction to the New Testament. Grand Rapids, MI: Zondervan Publishing House, 1992, 54, 56



41. Michael Grant, Jesus: An Historian's Review of the Gospels, Scribner's, 1977, p. 71; John P. Meier, A Marginal Jew, Doubleday, 1991–, vol. 1:214; Sanders (1993), pp. 10–11; and Ben Witherington III, "Primary Sources," Christian History 17 (1998) No. 3:12–20.



42. Edwin D. Freed, Stories of Jesus' Birth, (Continuum International, 2004), page 119.



43. Géza Vermes, The Nativity: History and Legend, London, Penguin, 2006, page 22.



44. James D. G. Dunn, Jesus Remembered, Eerdmans Publishing (2003), page 324.



45. Catholic Encyclopedia, Christmas



46. Jesus' ministry, which according to the Gospel of Luke he began at about 30 years of age,{{Bibleverse||Luke|3:23}}



47. Luke states that John's ministry began in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Iturea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood of Annas and Caiaphas.



48. BOOK, Chronological Aspects of the Life of Christ, Hoehner, Harold W., Harold Hoehner, 1978, Zondervan, 0310262119, 29–37,weblink



49. Carol A. Newsom, Sharon H. Ringe, The Women's Bible Commentary, (Westminster John Knox Press, 1998) page 381. Google Book Search preview



50. Theissen 1998, pp. 64–72



51. Theissen 1998, pp. 81-83



52. Pontius Pilate in history and interpretation, Helen Katharine Bond p. 12



53. between 26 and 36 CE.BOOK, Green, Joel B., 1997, The Gospel of Luke : new international commentary on the New Testament, 168,weblink 0802823157, W.B. Eerdmans Pub. Co., Grand Rapids, Mich.,



54. "The Historical Figure of Jesus," Sanders, E.P., Penguin Books: London, 1995, p., 3.



55. WEB,weblink "What the Old Testament Prophesied About the Messiah", October 11, 2007,



56. Sanders 1993 132-143



57. {{OED|synoptic}}



58. Carlson, Stephen C. "The Two Source Hypothesis." Aug. 20, 2009. weblink>



59. Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.



60. Ehrman, Bart D. Misquoting Jesus: The Story Behind Who Changed the Bible and Why. HarperCollins, 2005. ISBN 978-0-06-073817-4



61. Durant, Will. Caesar and Christ. New York: Simon and Schuster. 1972



62. Mark presents Jesus as a heroic, charismatic man of action and mighty deeds. Matthew portrays him especially as the fulfillment of Hebrew prophecy and as a greater Moses. Luke emphasizes Jesus' miraculous powers and his support for the poor, women, and Gentiles. John views Jesus' earthly life as a manifestation of the eternal Word.

    Logos

    The Gospel of John opens with a hymn identifying Jesus as the divine Logos, or Word, that formed the universe.{{Bibleref2c|Jn.|1:1–5}} {{Bibleref2c-nb|John|1:9–14}} Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "John" pp. 302–310



63. BOOK, Stagg, Frank, Frank Stagg (theologian), New Testament Theology, Broadman Press, 1962, 978-0805416138, 78,




64. Genealogy and family

    File:Mignard_vierge_raisins.jpg|thumb|200px|left|upright|Mary and Child Jesus, La vierge aux raisins by Pierre MignardPierre MignardOf the four gospels, only Matthew and Luke give accounts of Jesus' genealogy.{{Bibleref2c|Mt.|1:1–17}}



65. {{Bibleref2c|Lk.|3:23–38}}



66. Joseph A. Fitzmyer, The Gospel According to Luke I–IX. Anchor Bible. Garden City: Doubleday, 1981, pp. 499–500; I. Howard Marshall, The Gospel of Luke (The New International Greek Testament Commentary). Grand Rapids: Eerdmans, 1978, p. 158;



67. Ben Witherington, "Birth of Jesus" in Dictionary of Jesus and the Gospels. Ed. Joel B. Green, Scot McKnight, I. Howard Marshall, page 65



68. BOOK, Bienert, Wolfgang E., New Testament Apocrypha: Gospels and Related Writings, Wilhelm Schneemelcher, Robert McLachlan Wilson, Westminster John Knox Press, 2003, 487, The Relatives of Jesus, 9780664227210,



69. {{Bibleref2|Matthew|13:55–56}}, {{Bibleref2|Mark|6:3}} and {{Bibleref2|Galatians|1:19}}



70. The Greek word adelphos in these verses, often translated as brother, can refer to any familial relation, and most Catholics and Eastern Orthodox Christians translate the word as kinsman, brethren, or cousin in this context (see Perpetual virginity of Mary).



71. The members of the church also addressed each other as "Brethren".weblink



72. The main sources of Jesus himself that are available to modern scholars are the gospels."Sanders, p. 3."



73. Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "Matthew" pp. 272–285



74. For Egypt: {{Bibleref2|Matthew|2:13–23}}; For Tyre and sometimes Sidon:{{Bibleref2|Matthew|15:21–28}} and {{Bibleref2|Mark|7:24–30}}Only Luke tells that Jesus was found teaching in the temple by his parents after being lost. The Finding in the Temple is the sole event between Jesus' infancy and baptism mentioned in any of the canonical Gospels.{{Bibleref2c|Lk.|2:41–52}}



75. "Lost Scriptures: Books that Did Not Make it Into the New Testament," Ehrman, Bart D., Oxford University Press: New York, 2003, p. 58.



76. {{rp|170}} However, the Greek word used in the Gospels means "builder", which could refer to a stonemason or some other type of artisan as well."An Intermediate Greek-English Lexicon." The Seventh Edition of Liddell and Scott's Greek-English Lexicon. Clarendon Press: Oxford, p. 797.



77. Matthew omits this reference, emphasizing Jesus' superiority to John.Early Christian accounts reflect some perplexity at Jesus being baptized, especially by a subordinate figure. See "Baptism of Christ". Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005



78. File:Ary Scheffer - The Temptation of Christ (1854).jpg|thumb|right|upright|Temptation of Christ, illustration by Ary SchefferAry SchefferFollowing his baptism, Jesus was led into the desert by God where he fasted for forty days and forty nights.{{Bibleref2c|Mt.|4:1–2}} During this time, the Devil appeared to him and tempted Jesus three times. Each time, Jesus refused temptation with a quotation of scripture from the Book of Deuteronomy. The Devil departed and angels came and brought nourishment to Jesus.{{Bibleref2|Matthew|4:1–11}}, {{Bibleref2|Mark|1:12–13}}, {{Bibleref2|Luke|4:1–13}}



79. "John, Gospel of." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005



80. In John, Jesus leads a program of baptism in Judea, and his disciples baptize more people than John.{{Bibleref2c|Jn.|3:22–23}} {{Bibleref2c-nb|John|4:1–3}}

    Ministry

    In the synoptics as well as in John, Jesus has a ministry of teaching and miracles, at least part of which is in Galilee."John, Gospel of St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005



81. Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "Introduction", pp. 1–30.




82. Jesus' purpose

    Jesus said of his purpose, "I came that they may have life, and have it abundantly."{{Bibleref2c|Jn.|10:10}}Mark says that Jesus came to "give his life as a ransom for many";{{Bibleref2c|Mk.|10:45}} Luke, that he was sent to "preach the good news of the Kingdom of God";{{Bibleref2c|Lk.|4:43}} and John, that he came so that "those who believed in him would have eternal life".{{Bibleref2c|Jn.|3:16}}

    Duration and location

    John describes three different Passover feasts over the course of Jesus' ministry, implying that Jesus preached for at least "two years plus a month or two".Meier 1991 vol. 1:405



83. Introduction. Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993.



84. "The Thompson Chain-Reference Study Bible", published December 1999, B.B. Kirkbride Bible Co., Inc.; William Adler & Paul Tuffin, "The Chronography of George Synkellos: A Byzantine Chronicle of Universal History from the Creation", Oxford University Press (2002), p. 466



85. Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998.




86. Disciples

    In the synoptic Gospels, Jesus calls some Jewish men to be his Twelve Apostles. None of them seems to have been a peasant (an agricultural worker). At least four are described as fishermen and another as a tax collector. Three of them are presented as being chosen to accompany Jesus on certain special occasions, such as the transfiguration of Jesus, the raising of the daughter of Jairus, and the Agony in the Garden. Jesus speaks of the demands of discipleship, telling a rich man to sell his possessions and give the money to the poor. He states that his message divides family members against each other.Luke 14:26, Matthew 10:37. Luke contains a harsher version than the saying in Matthew, as does Thomas. Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. p. 353



87. Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "Mark" pp. 285–296



88. Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "Luke" pp. 297–301



89. In Matthew and Luke, he speaks further about morality and prayer. In John, he speaks at length about himself and his divine role.At the height of his ministry, Jesus is said to have attracted huge crowds numbering in the thousands, primarily in the areas of Galilee and Perea (in modern-day Israel and Jordan respectively).In John, Jesus' ministry takes place in and around Jerusalem.



90. In the Synoptics, Jesus often employs parables, such as the Parable of the Prodigal Son (Luke) and the Parable of the Sower (all Synoptics).His moral teachings in Matthew and Luke encourage unconditional self-sacrificing God-like love for God and for all people.{{Bibleref2|1Cor|13:1–8||1 Corinthians 13:1–8}}, {{Bibleref2|1Jn|4:8||1 John 4:8}}, {{Bibleref2|Luke|10:26–28}}, and {{Bibleref2|Matthew|22:37–40}}



91. Sermon on the Mount;{{Bibleref2c|Mt.|5–7}} Prodigal Son;{{Bibleref2c|Lk.|15:11–32}} Parable of the Sower;{{Bibleref2c|Mt.|13:1–9}} Agape{{Bibleref2c|Mt.|22:34–40}}



92. Matthew describes false Messiahs, disasters, tribulations, and signs in the heavens that will portend Jesus' return, which is also described as unexpected.

    Outreach to outsiders

    Table fellowship is central to Jesus' ministry in the Gospels. He and his disciples eat with sinners (who neglect purity rules) and tax collectors (imperial publicani, despised as extortionists). The apostle Matthew is a tax collector. When the Pharisees object to Jesus eating with sinners and tax collectors, Jesus replies that it is the sick who need a physician, not the healthy.{{Bibleref2c|Mt.|9:9–13}} Jesus also defends his disciples against charges that they do not follow purity laws when eating. The Pharisees accused Jesus himself of being a drunk and a glutton. Jesus' miracles and teachings often involve food and feasting. He instructs his missionaries to eat with the people that they preach to and heal. In the Synoptics, Jesus institutes a new covenant with a ritual meal before he is crucified.Jesus' outreach to outsiders includes the Samaritans, who followed a different form of the Israelite religion, as reflected in his preaching to the Samaritans of Sychar{{Bibleref2c|Jn.|4:1–42}} and in the Parable of the Good Samaritan.{{Bibleref2c|Lk.|10:25-37}}At various times, Jesus makes a point of welcoming sinners, children, women, the poor, Samaritans, and foreigners.

    Transfiguration and Jesus' divine role

    In the synoptic gospels, Jesus leads three select disciples—Peter, John, and James—to the top of a mountain. While there, he is transfigured before them, his face shining like the sun and his clothes brilliant white; Elijah and Moses appear adjacent to him. A bright cloud overshadows them, and a voice from the sky says, "This is my beloved son, with whom I am well pleased".{{Bibleref2|Matthew|17:1–6}}, {{Bibleref2|Mark|9:1–8}}, {{Bibleref2|Luke|9:28–36}}



93. Just before it and thereafter, Jesus warns that he is to suffer, die and rise again.Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Mark" pp. 51–161



94. "Messianic Secret", Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005



95. Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. pages 72–73.



96. Here he punctuates his ministry with several miraculous signs of his authority.In John, Jesus declares that belief in the Son brings eternal life, that the Father has committed powers of judgment and forgiveness to the Son, and that He is the bread of life, the light of the world, the door of the sheep, the good shepherd, the resurrection and the life, the way, the truth, and the life, and the real vine.Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "John" pp. 302–310



97. "Jesus was claiming for himself the title "I AM" by which God designates himself... he was claiming to be God."—Wayne Grudem, Systematic Theology, page 546, Zondervan.



98. The crowd was quoting {{Bibleref2|Psalms|118:26}}; found in {{Bibleref2|John|12:13–16}}.



99. John puts the cleansing of the temple at the start of Jesus' ministry.



100. Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Matthew" pp. 129–270



101. In Luke, Jesus prays briefly at the Mount of Olives, and his disciples fall asleep out of grief.Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Luke" pp. 267–364



102. At the Last Supper, Jesus washes the disciples' feet and there is no new covenant of bread and wine. Jesus gives the farewell discourses, discussing the persecution of his followers, the coming of the Holy Spirit, and more. He says a long final prayer with his disciples before heading to a garden where he knows Judas will show up.Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "John" pp. 365–440



103. {{Bibleref2|Luke|22:47–52}}, {{Bibleref2|Matthew|26:47–56}}



104. The apostle is identified as Simon Peter in {{Bibleref2|John|18:10}}; the healing of the ear is found in {{Bibleref2|Luke|22:51}}.



105. The Jewish leaders turn him over to Pilate for execution, but Pilate is reluctant to execute Jesus. In an attempt to spare Jesus' life, Pilate offers the mob a chance to free him, but they choose Barabbas instead, so that the responsibility for Jesus' execution falls on the mob of Jews that the Pharisees have incited, rather than on the Romans, as expressed in the Gospel of Matthew by the Jewish crowd's proclamation, “His blood be upon us and on our children.”{{Bibleref2c|Mt.|27:24–25}} Matthew adds the details that Pilate's wife, tormented by a dream, urges Pilate not to have anything to do with Jesus, and Pilate washes his hands of responsibility.{{Bibleref2c|Mt.|27:11–26}} Luke adds the detail that Pilate sends Jesus to Herod Antipas, who has authority over Galileans, but that Herod, like Pilate, finds him guilty of nothing treasonous.{{Bibleref2c|Luke|23:6-16}} In John, Jesus makes no claim to be the Son of God or the Messiah to the Sanhedrin or to Pilate, even though this gospel proclaims Jesus' divinity from the beginning.

     Death

     File:Cristo crucificado.jpg|thumb|left|upright|Crucifixion, illustration by D. Velázquez, 17th c.]]File:Grunewald - christ.jpg|thumb|left|upright|Christ en majesté, Resurrection of Jesus, illustration by Matthias GrünewaldMatthias GrünewaldIn Mark, Jesus is stripped, flogged, mocked, and crowned with thorns. He is crucified between two thieves, and his cross states that he is being executed for aspiring to be the king of the Jews. He begins to recite {{Bibleref2|Psalm|22}}, "My God, my God, why hast thou forsaken me." He utters a loud cry and dies. According to all four Gospels, Jesus died before late afternoon at Calvary, which was also called Golgotha. In Luke, Jesus faces his crucifixion stolidly.Ehrman, Bart D.. Misquoting Jesus: The Story Behind Who Changed the Bible and Why. HarperCollins, 2005. ISBN 978-0-06-073817-4



106. One of the thieves states that Jesus has done nothing wrong and asks Jesus to remember him in the Kingdom, and Jesus replies that the thief will be with him in Paradise. The Synoptic Gospels tell of the darkening of the sky from twelve until three that afternoon; Matthew also mentions an earthquake,{{Bibleref2c|Mt.|27:51}} "At that moment the curtain of the temple was torn in two from top to bottom. The earth shook, the rocks split." John omits the phenomena accompanying Jesus' death. The tearing of the temple parokhet, upon the death of Jesus, is referenced by Matthew, Mark and Luke.{{Bibleref2c|Mt.|27:51}}; {{Bibleref2|Mark|15:38}}; {{Bibleref2|Luke|23:45}}



107. {{Bibleref2|Matthew|28:1}}; {{Bibleref2|Mark|16:9}}; {{Bibleref2|Luke|24:1}}; {{Bibleref2|John|20:1}}



108. Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Empty Tomb, Appearances & Ascension" pp. 449–495.



109. Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Empty Tomb, Appearances & Ascension" p. 449-495.



110. May, Herbert G. and Bruce M. Metzger. The New Oxford Annotated Bible with the Apocrypha. 1977.



111. Jesus' appearances in Mark were not part of the original text. See Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Empty Tomb, Appearances & Ascension" pp. 449–495.



112. In Matthew, Jesus appears to Mary Magdalene and to the eleven on a mountain, at which point he commissions them to enlist followers, baptize, and teach what Jesus taught. Although his own mission and his disciples' missions had been to the Jews,{{Bibleref2c|Mt.|15:24}} here he sends the eleven to the whole world (see Great Commission). In Luke, he appears to two disciples in the country and to the eleven. He proves to them that he has a body, opens their minds to understand the scripture about the Messiah, and directs them to wait in Jerusalem until they are invested with power. In John, Jesus appears to Mary Magdalene and to the eleven. He demonstrates his physical reality to doubting Thomas. Later he appears to seven disciples who are fishing, and finally talks with Peter, foretelling Peter's death and assigning him the principal role as shepherd of the new community.Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. p. 491



113. In Mark, Jesus' Ascension to heaven, where he sits at God's right hand, is said to have taken place but not described as a visible event. John implies that Jesus will return to his Father{{Bibleref2c|Jn.|20:17}} but doesn't describe an Ascension.

     Names and titles in the New Testament

     Jesus lived in Galilee for most of his life and spoke Aramaic and possibly Hebrew and some Greek.Joel B. Green, Scot McKnight, I. Howard Marshall, Dictionary of Jesus and the Gospels (InterVarsity Press, 1992), page 442



114. 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;



115. "Origin of the Name of Jesus Christ". Catholic Encyclopedia. Retrieved April 14, 2007.''



116. e.g. {{Bibleref2|Leviticus|4:3–5}}



117. e.g., King David {{Bibleref2|2Samuel|23:1||2 Samuel 23:1}}



118. Oxford Dictionary of the Christian Church (Oxford University Press 2005 ISBN 978-0-19-280290-3), article Messiah



119. Vermes (1981).



120. Many New Testament scholars state that Jesus claimed to be God through his frequent use of "I am" (e.g. Before Abraham was, I am),{{Bibleref2c|Jn.|8:58}} his act of forgiving sins which gave Jews an impression of blasphemy,{{Bibleref2c|Lk.|5:20–21}} and his statement that "I and the Father are one."{{Bibleref2c|Jn.|10:30}}Martin Hengel, The Son of God: The Origin of Christology and the History of Jewish-Hellenistic Religion (Wipf & Stock Publishers 2007); Robert M. Bowman, Jr., Ed Komoszewski, Putting Jesus in His Place: The Case for the Deity of Christ (Kregel 2007); Jacob Neusner, Rabbi talks with Jesus (Image 1994); Joseph Ratzinger, Jesus of Nazareth, (Ignatius Press 2008); Fernando Ocariz, Luis Mateo Seco, Alfonso Riestra, Mystery of Jesus Christ, (Four Courts Press 1994); Gerald O'Collins S.J., Christology: A Biblical, Historical, and Systematic Study of Jesus Christ (Oxford University Press 1995)



121. "A further point of broad agreement among New Testament scholars is…that the historical Jesus did not make the claim to deity that later Christian thought was to make for him: he did not understand himself to be God, or God the Son, incarnate."—John Hick, The Metaphor of God Incarnate: Christology in a Pluralistic Age, Westminster John Knox Press, page 27; Michael Ramsey, Jesus and the Living Past (Oxford University Press, 1980), page 39: 'Jesus did not claim deity for himself'; C. F. D. Moule, The Origin of Christology: 'Any case for a "high" Christology that depended on the authenticity of the alleged claims of Jesus about himself, especially in the Fourth Gospel, would indeed be precarious'; James Dunn, Christology in the Making, (SCM Press 1980), page 254: 'We cannot claim that Jesus believed himself to be the incarnate Son of God' and 'There is no question in my mind that the doctrine of incarnation comes to clear expression within the NT…{{Bibleref2|John|1:14}} ranks as a classic formulation of the Christian belief in Jesus as incarnate God.' Page xiii; Brian Hebblethwaite, The Incarnation (Cambridge University Press, 1987), page 74: 'it is no longer possible to defend the divinity of Jesus by reference to the claims of Jesus'; John A. T. Robinson, Honest to God, Westminster Press (1963), p. 47: 'It is, indeed, an open question whether Jesus ever claimed to be the Son of God, let alone God.'; Larry Hurtado, Lord Jesus Christ: Devotion to Jesus in Earliest Christianity, page 5, describes the view that Jesus made 'both his Messiahship and his divinity clear to his disciples during his ministry' as 'naive and ahistorical'.



122. Larry Hurtado, Lord Jesus Christ: Devotion to Jesus in Earliest Christianity, (Eerdmans, 2005), page 650.



123. "Son of God" was often used to designate a person as especially righteous."Emmanuel" or "Immanuel" derives from the Hebrew name Immanu-El, which translates as "God (is) with us" and is based on a Messianic interpretation of a verse in the Hebrew Bible, {{Bibleref2|Isaiah|7:14}}, "They shall call his name Immanuel".

     Historical views

     {{Jesus}}Biblical scholars have used the historical method to develop probable reconstructions of Jesus' life.BOOK, The God Who is There, Schaeffer, Francis, Francis Schaeffer, 1968, InterVarsity Press, Downers Grove, Il., 0-8308-1947-9, 72–73,



124. Borg, Marcus J. in Borg, Marcus J. and N. T. Wright. The Meaning of Jesus: Two visions. New York: HarperCollins. 2007.



125. Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "Introduction," pp. 1–30



126. WEB,weblink Pope's Book: A Lifetime of Learning, January 14, 2009, Newsweek, 21 May 2007,



127. Pope Benedict XVI, Jesus of Nazareth. Doubleday, 2007. ISBN 978-0-385-52341-7



128. Chesterton, G. K. The everlasting man. 1925, Part II, chapter II, also says that "the merely human Christ is a made-up figure, a piece of artificial selection".



129. WEB,weblink Extrabiblical references to Jesus, December 4, 2008, Extra-biblical references to Jesus and Christianity, Rational Christianity, 17 January 2006,



130. "The nonhistoricity thesis has always been controversial, and it has consistently failed to convince scholars of many disciplines and religious creeds. ... Biblical scholars and classical historians now regard it as effectively refuted."—Van Voorst, Robert E. Jesus Outside the New Testament: An Introduction to the Ancient Evidence (Grand Rapids, MI: Eerdmans, 2000), p. 16.



131. "The denial of Jesus' historicity has never convinced any large number of people, in or out of technical circles, nor did it in the first part of the century." Walter P. Weaver, The Historical Jesus in the Twentieth Century, 1900–1950, (Continuum International, 1999), page 71.



132. "about once every generation someone reruns the thesis that Jesus never existed and that the Jesus tradition is a wholesale invention", J. G. Dunn, Jesus Remembered, (Eerdmans, 2003), page 142.



133. "There is almost Universal agreement that Jesus lived." Bernard L. Ramm, An Evangelical Christology: Ecumenic and Historic, (Regent College Publishing, 1993), page 19.



134. "some judgements are so probable as to be certain; for example, Jesus really existed", Marcus Borg, 'A Vision of the Christian Life', in Marcus J. Borg and N T Wright, The Meaning of Jesus: Two Visions, (HarperCollins, 1999), page 236.



135. Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005—article "Historical Jesus, Quest of the"



136. Contemporary efforts benefit from a better understanding of 1st-century Judaism, renewed Roman Catholic biblical scholarship, broad acceptance of critical historical methods, sociological insights, and literary analysis of Jesus' sayings.

     Constructing a historical view

     Historians of Christianity analyze the gospels to try to discern the historical man on whom these stories are based. They compare what the gospels say to historical events relevant to the times and places where the gospels were written. They try to answer historical questions about Jesus, such as why he was crucified.Most Biblical scholars agree the Gospel of Mark was written about the time of the destruction of the Jewish Temple by the Romans under Titus in the year 70 AD/CE, and that the other gospels were written between 70 and 100 AD/CE.Meier (1991), pp. 43–4



137. 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 0684310104



138. For a general comparison of Jesus' teachings to other schools of first century Judaism, see John P. Meier, Companions and Competitors (A Marginal Jew: Rethinking the Historical Jesus, Volume 3) Anchor Bible, 2001. ISBN 0–385–46993–4.



139. Shaye J.D. Cohen, From the Maccabees to the Mishnah, Westminster Press, 1987, pp. 78, 93, 105, 108; Crossan, The Historical Jesus', pp. xi—xiii; Michael Grant, pp. 34–35, 78, 166, 200; Paula Fredriksen, Jesus of Nazareth, King of the Jews'', Alfred B. Knopf, 1999, pp. 6–7, 105–110, 232–234, 266; John P. Meier, vol. 1:68, 146, 199, 278, 386, 2:726; Sanders (1993), pp. 12–13; Géza Vermes, Jesus the Jew (Philadelphia: Fortress Press 1973), p. 37.;



140. Sanders, E.P. Jesus and Judaism. Minneapolis: Fortress Press, 1987; Vermes, Géza. Jesus the Jew: A Historian's Reading of the Gospels. Minneapolis: Augsburg Fortress, 1981; Fredriksen, Paula. From Jesus to Christ. New Haven: Yale University Press, 2000.




141. Teaching

     Jewish focus

     Jesus preached primarily to the Jews. Geza Vermes concludes that Jesus' message was exclusively for the Jews, while Gerd Theissen asserts that Jesus' message included themes related to the Gentiles being welcomed into the coming Kingdom.Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition)




142. Apocalyptic sect

     Most scholars hold that the movement Jesus led was apocalyptic, expecting God to intervene imminently to restore Israel. John the Baptist's movement was apocalyptic, and Jesus began his public career as one of his followers.Crossan, John Dominic. The essential Jesus. Edison: Castle Books. 1998. p. 146



143. See Schwietzer, Albert The Quest of the Historical Jesus: A Critical Study of its Progress from Reimarus to Wrede, pp. 370–371, 402. Scribner (1968), ISBN 0020892403; Ehrman, Bart Apocalyptic Prophet of the New Millennium, Oxford University Press USA, 1999. ISBN 019–512474-X. Crossan, however, makes a distinction between John's apocalyptic ministry and Jesus' ethical ministry. See Crossan, John Dominic, The Birth of Christianity: Discovering What Happened in the Years Immediately After the Execution of Jesus, pp. 305–344. Harper Collins, 1998. ISBN 0060616598



144. Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993.



145. Jesus likened the Kingdom of Heaven to small and lowly things, such as yeast or a mustard seed,Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. page 21.



146. He used his sayings to elicit responses from the audience, engaging them in discussion.

     Importance of faith and prayer

     Jesus identified faith or trust in God as a primary spiritual virtue.Vermes, Geza. The authentic gospel of Jesus. London, Penguin Books. 2004. Chapter 10: Towards the authentic gospel. p. 370-397.




147. Virtue of being childlike

     Jesus was remarkable in stating that one must become like a child to enter the Kingdom of God.

     The eschatological family

     Jesus repeatedly set himself at odds with traditional family duties and emphasized that the true family of a believer was the community of believers.

     Healing and exorcism

     Jesus taught that his healings and exorcisms indicated that a new eschatological age had arrived or was arriving.

     God as a loving father

     Jesus placed a special emphasis on God as one's heavenly father. This teaching contrasts with the more common practice of depicting God as a king or lord.

     Crucifixion

     Jewish and Roman authorities in Jerusalem were wary of Galilean patriots, many of whom advocated or launched violent resistance to Roman rule. The gospels demonstrate that Jesus, a charismatic leader regarded as a potential troublemaker, was executed on political charges. Jesus' criticism of the Temple and the scene he caused there led the Jewish leaders to have him executed.Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition). Retrospect: a short life of Jesus. p. 569-572-.



148. Historically, it's more probable that Jesus did not foretell his own crucifixion.

     Religious groups

     Scholars refer to the religious background of the early 1st century to better reconstruct Jesus' life. Some scholars identify him with one or another group.

     Pharisees

     Pharisees were a powerful force in 1st-century Judea. Early Christians shared several beliefs of the Pharisees, such as resurrection, retribution in the next world, angels, human freedom, and Divine Providence."Pharisees", Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005



149. Based on a comparison of the Gospels with the Talmud and other Jewish literature. Maccoby, Hyam Jesus the Pharisee, Scm Press, 2003. ISBN 0334029147; Falk, Harvey Jesus the Pharisee: A New Look at the Jewishness of Jesus, Wipf & Stock Publishers (2003). ISBN 1592443133.



150. Neusner, Jacob (2000). A Rabbi Talks With Jesus. Montreal; Ithaca: McGill-Queen's University Press. ISBN 978-0-7735-2046-2. Rabbi Neusner contends that Jesus' teachings were closer to the House of Shammai than the House of Hillel.




151. Sadducees

     The Sadducee sect was particularly powerful in Jerusalem. They accepted the written Law only, rejecting the traditional interpretations accepted by the Pharisees, such as belief in retribution in an afterlife, resurrection of the body, angels, and spirits. After Jesus caused a disturbance at the Temple, it was to have been the Sadducees who had him arrested and turned over to the Romans for execution. After the fall of Jerusalem, they disappeared from history."Sadducees". Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005



152. Based on a comparison of the Gospels with the Dead Sea Scrolls, especially the Teacher of Righteousness and Pierced Messiah. Eisenman, Robert James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls, Penguin (Non-Classics), 1998. ISBN 014025773X; Stegemann, Hartmut The Library of Qumran: On the Essenes, Qumran, John the Baptist, and Jesus. Grand Rapids MI, 1998. See also Broshi, Magen, "What Jesus Learned from the Essenes", Biblical Archaeology Review, 30:1, pg. 32–37, 64. Magen notes similarities between Jesus' teachings on the virtue of poverty and divorce, and Essene teachings as related in Josephus' The Jewish Wars and in the Damascus Document of the Dead Sea Scrolls, respectively. See also Akers, Keith The Lost Religion of Jesus. Lantern, 2000. ISBN 1930051263



153. Joseph Ratzinger, Pope Benedict XVI, Jesus of Nazareth, p. 14



154. "Zealots". Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005



155. The notion that Jesus himself was a Zealot does not do justice to the earliest Synoptic material describing him."Jesus Christ". Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005



156. "The New Testament was complete, or substantially complete, about AD 100, the majority of the writings being in existence twenty to forty years before this...the situation is encouraging from the historian's point of view, for the first three Gospels were written at a time when many were alive who could remember the things that Jesus said and did... At any rate, the time elapsing between the evangelic events and the writing of most of the New Testament books was, from the standpoint of historical research, satisfactorily short." Bruce, F. F.: The New Testament Documents: Are They Reliable?, pp. 12–14, InterVarsity Press, USA, 1997.



157. "There is no reason to doubt that we have in the Gospel tradition several authentic fragments of His [Jesus Christ's] teaching (albeit in Greek translation)." "Jesus Christ". Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005



158. WEB,weblink Early Christian Writings: Gospel of Mark, January 15, 2008, Peter, Kirby, 2001–2007,



159. ENCYCLOPEDIA, Achtemeier, Paul J., The Anchor Bible Dictonary, The Gospel of Mark, January 16, 2008, 1991–, Doubleday, 4, New York, New York, 0385193629, 545,



160. BOOK, Meier, John P., John P. Meier, A Marginal Jew, Doubleday, 1991, New York, New York, v.2 955–6, 0385469934,



161. A. Harnack, The Date of Acts and the Synoptic Gospels (1911), p. 90; J. A. T. Robinson, Redating the New Testament, pp. 86–92; I. H. Marshall, Luke, p. 35; A. J. Mattill Jr., ‘The Date and Purpose of Luke-Acts: Rackham reconsidered, in Catholic Biblical Quarterly 40 (1978), pp. 335–350.



162. "Matthew, Gospel acc. to St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005



163. Critical scholars consider scriptural accounts more likely when they are attested in multiple texts, plausible in Jesus' historical environment, and potentially embarrassing to the author's Christian community. The "criterion of embarrassment" holds that stories about events with aspects embarrassing to Christians (such as the denial of Jesus by Peter, or the fleeing of Jesus' followers after his arrest) would likely not have been included if those accounts were fictional.Meier, John P., (John P. Meier#A Marginal Jew: Rethinking the Historical Jesus|A Marginal Jew: Rethinking the Historical Jesus), Doubleday: 1991. vol 1: pp. 168–171.



164. Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. Introduction, pp. 1–38



165. The earliest extant texts which refer to Jesus are Paul's letters (mid-1st century), which affirm Jesus' crucifixion. Some scholars hold that the Gospel of Thomas, a collection of 114 sayings of Jesus, predates the four orthodox gospels, and was composed around mid-first century.Kenneth Keulman, Critical Moments in Religious History, Mercer University Press, p. 56



166. Andrew F. Gregory, Christopher Mark Tuckett, The Reception of the New Testament in the Apostolic Fathers, Oxford University Press, p. 178



167. BOOK, Powell, Mark Allan,weblink Jesus as a figure in history: how modern historians view the man from Galilee, 1998, Westminster John Knox Press, Louisville, Ky., 978-0-664-25703-3, 168,



168. BOOK, Weaver, Walter P., The historical Jesus in the twentieth century,weblink 1999, Trinity Press International, Harrisburg, Pa., 978-1-56338-280-2, 71,



169. BOOK, Voorst, Robert E., Van, Van Voorst, Robert E., Jesus outside the New Testament: an introduction to the ancient evidence,weblink 2000, W.B. Eerdmans, Grand Rapids, Mich., 978-0-8028-4368-5, 16,



170. weblink



171. weblink



172. Durant 1944:553–7



173. "…if we apply to the New Testament, as we should, the same sort of criteria as we should apply to other ancient writings containing historical material, we can no more reject Jesus' existence than we can reject the existence of a mass of pagan personages whose reality as historical figures is never questioned. ... To sum up, modern critical methods fail to support the Christ myth theory. It has 'again and again been answered and annihilated by first rank scholars.' In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary." M. Grant, Jesus: An Historian's Review, pp. 199–200. 1977



174. weblink



175. J. G. D. Dunn, The Christ and the Spirit, Volume I: Christology, (Eerdmans / T & T Clark, 1998), page 191. see also Bruce, FF (1982). New Testament Documents: Are They Reliable? InterVarsity Press, ISBN 087784691X



176. Herzog II, WR (2005). Prophet and Teacher. WJK, ISBN 0664225284



177. 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.



178. 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; {{Bibleref2|Luke|2:1}}; {{Bibleref2|Matthew|16:16}}



179. 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;{{Bibleref2|John|14:2–3}}



180. 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||1 Corinthians 15:21–22}}.



181. Apostles' Creed; Nicene Creed;Luther's Small Catechism commentary on Apostles' Creed; Second Helvetic Confession, chapter 9



182. 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.



183. Apostles' Creed; Nicene Creed; Catechism of the Catholic Church §668–675, 678–679; Luther's Small Catechism commentary on Apostles' Creed; {{Bibleref2|Matthew|25:32–46}}



184. Catechism of the Catholic Church §1021–1022



185. Apostles' Creed; Nicene Creed; Catechism of the Catholic Church §441–451; Augsburg Confession, article 3; Luther's Small Catechism, commentary on Apostles' Creed; {{Bibleref2|Matthew|16:16–17}}; {{Bibleref2|1Corinthians|2:8||1 Corinthians 2:8}}



186. Augsburg Confession, article 3; {{Bibleref2|John|1:1}}



187. Apostles' Creed; Nicene Creed; Catechism of the Catholic Church §461–463;Thirty Nine Articles of the Church of England, article 2; Luther's Small Catechism commentary on Apostles' Creed; {{Bibleref2|John|1:14–16||John 1:14, 16}}; {{Bibleref2|Hebrews|10:5–7}}



188. 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; {{Bibleref2|Galatians|4:4–5}}



189. Apostles' Creed; Nicene Creed; Catechism of the Catholic Church §484–489, 494–507; Luther's Small Catechism commentary on Apostles' Creed



190. Fasching, deChant (2001) p. 241



191. The Oxford Dictionary of Islam, p. 158



192. "Isa", Encyclopedia of Islam



193. in India



194. BOOK, Rice, Edward, Eastern Definitions: A Short Encyclopedia of Religions of the Orient, 1978, New York, 038508563X, 7, .



195. weblink The Life of Saint Issa, Nicolas Notovitch



196. BOOK, Schäfer, Peter, Cohen, Mark R., Toward the Millennium: Messianic Expectations from the Bible to Waco, 1998, Leiden/Princeton, Brill/Princeton UP, 90-04-11037-2, 306, .



197. Günter Grönbold, Jesus In Indien, München: Kösel 1985, ISBN 3466202701.



198. Norbert Klatt, Lebte Jesus in Indien?, Göttingen: Wallstein 1988.



199. Emunoth ve-Deoth, II:5



200. Simmons, Shraga, "Why Jews Do not Believe in Jesus", Retrieved April 15, 2007; "Why Jews Do not Believe in Jesus", Ohr Samayach — Ask the Rabbi, Retrieved April 15, 2007; "Why do not Jews believe that Jesus was the Messiah?", AskMoses.com, Retrieved April 15, 2007



201. "Even Jesus the Nazarene who imagined that he would be Messiah and was killed by the court, was already prophesied by Daniel. So that it was said, "And the members of the outlaws of your nation would be carried to make a (prophetic) vision stand. And they stumbled." (Daniel 11.14) Because, is there a greater stumbling-block than this one? So that all of the prophets spoke that the Messiah redeems Israel, and saves them, and gathers their banished ones, and strengthens their commandments. And this one caused (nations) to destroy Israel by sword, and to scatter their remnant, and to humiliate them, and to exchange the Torah, and to make the majority of the world err to serve a divinity besides God. However, the thoughts of the Creator of the world — there is no force in a human to attain them because our ways are not God's ways, and our thoughts not God's thoughts. And all these things of Jesus the Nazarene, and of (Muhammad) the Ishmaelite who stood after him — there is no (purpose) but to straighten out the way for the King Messiah, and to restore all the world to serve God together. So that it is said, "Because then I will turn toward the nations (giving them) a clear lip, to call all of them in the name of God and to serve God (shoulder to shoulder as) one shoulder."(Zephaniah 3.9) Look how all the world already becomes full of the things of the Messiah, and the things of the Torah, and the things of the commandments! And these things spread among the far islands and among the many nations uncircumcised of heart. "Hilchot Malachim (laws concerning kings) (Hebrew)", MechonMamre.org, Retrieved April 15, 2007



202. WEB,weblink Messianic Jews Are Not Jews, January 15, 2008, Waxman, Jonathan, 2006, United Synagogue of Conservative Judaism, Judaism has held that the Mashiach will come and usher in a new era; not that he will proclaim his arrival, die and wait centuries to finish his task. To continue to assert that Jesus was the Mashiach goes against the belief that the Mashiach will transform the world when he does come, not merely hint at a future transformation at some undefined time to come... Judaism rejects the claim that a new covenant was created with Jesus and asserts instead that the chain of Tradition reaching back to Moshe continues to make valid claims on our lives, and serve as more than mere window dressing.,



203. Contemporary American Reform Responsa, #68, "Question 18.3.4: Reform's Position On...What is unacceptable practice?", faqs.org. Retrieved April 15, 2007.



204. JOURNAL, Jesus Christ in the Baha'i Writingslast=Stockmanissue=1, 1992, 30061083,weblink



205. Beverley, James A., Hollywood's Idol, Christianity Today, "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", Retrieved April 20, 2007



206. 101 Zen Stories; #16



207. WEB,weblink Mandaean Scriptures and Fragments: The Haran Gawaitha, April 20, 2007,



208. Bevan, A. A. (1930). "Manichaeism". Encyclopaedia of Religion and Ethics, Volume VIII Ed. James Hastings. London



209. Wills, Garry, What Jesus Meant (2006) ISBN 0670034967



210. Crossan, The Historical Jesus'; Robert Funk, The Five Gospels: What did Jesus really say? The search for the authentic words of Jesus, Harper San Francisco (1997), ISBN 006063040X; Robert Funk, The Acts of Jesus: What Did Jesus Really Do?, The Jesus Seminar, Harper San Francisco (1998), ISBN 0–06–062978–9; The Jesus Seminar, The Gospel of Jesus: According to the Jesus Seminar'', Robert Walter Funk (Editor), Polebridge Press (1999), ISBN 0944344747



211. Sniegocki, John. "Review of Joseph GRASSI, Peace on Earth: Roots and Practices from Luke's Gospel," Collegeville, Minnesota: Liturgical Press, 2004 (repentance, forgiveness);Bock, Darrell L. "Major Themes of Jesus' life", (coming of the Kingdom of God);Brussat, Frederic and Mary Ann. "Review of If Grace Is So Amazing, Why Do not We Like It?," (grace);Hughes, F. A. "Grace and Truth", Stem Publishing 1972 (grace)



212. BOOK, Duhaime, Jean; Blasi, Anthony J.; Turcotte, Paul-André, Handbook of early Christianity: social science approaches, AltaMira Press, Walnut Creek, Calif, 2002, 0759100152, 434,



213. WEB, urweblink titleThe Jefferson Bible, accessdateApril 20, 2007,



214. WEB, urweblink titleThe Jefferson Bible, accessdateApril 20, 2007,



215. "Paul, St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005



216. "Christology." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005



217. Enlightenment and Reformation theologians concerned themselves less with defining Jesus' identity as with understanding his work in redemption.">

     Concept of salvationJesus and his message of salvation have been interpreted, explained and understood by many people. Paul of Tarsus, in his influential epistles which were the earliest writings of the New Testament, espoused that salvation was based on Jesus alone, acknowledging the positive value of the Jewish Law but considering it unnecessary to salvation."Paul, St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005




218. "Christology." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005



219. Enlightenment and Reformation theologians concerned themselves less with defining Jesus' identity as with understanding his work in redemption. Not all have agreed. In the 1800s, German scholars questioned Jesus' miracles and some, such as David Strauss, portrayed him as merely a man, hence incapable of providing one's eternal salvation.Oxford Dictionary of the Christian Church (Oxford University Press 2005 ISBN 978-0-19-280290-3), article "Strauss, David Frederick"



220. Nicholls, William. "Christian Antisemitism: A History of Hate," 1993. Jason Aronson Inc., 1995; "Mature Christianity: The Recognition and Repudiation of the Anti-Jewish Polemic in the New Testament." Norman A. Beck, Susquehanna University Press, 1985; "The Satanizing of the Jews: Origin and development of mystical anti-Semitism" Joel Carmichael, Fromm, 1993; "The Origins of Anti-Semitism: Attitudes Toward Judaism in Pagan and Christian Antiquity" John G. Gager, Oxford Univ. Press, 1983; "What Did They Think of the Jews?" Edited by Allan Gould, Jason Aronson Inc., 1991; "The New Testament's Anti-Jewish Slander and Conventions of Ancient Polemic", Luke Johnson, Journal of Biblical Literature, Volume 3, 1989; "Three Popes and the Jews" Pinchas E. Lapide, Hawthorne Books, 1967; "National Socialism and the Roman Catholic Church" Nathaniel Micklem, Oxford Univ. Press, 1939; Theological Anti-Semitism in the New Testament", Rosemary Radford Ruether, Christian Century, Feb. 1968, Vol. 85; "John Chrysostom and the Jews" Robert L. Wilken, Univ. of California Press, Berkeley, 1983



221. Of Revelation and Revolution, Volume 1: Christianity, Colonialism, and Consciousness in South Africa by Jean Comaroff, John L. Comaroff 1991 University of Chicago Press; A Violent Evangelism: The Political and Religious Conquest of the Americas by Luis Rivera Pagan 1992 Westminster Press; The Americas in the Spanish World Order: The Justification for Conquest in the 17th century by James Muldoon 1994 University of Pennsylvania Press; An Empire Divided: Religion, Republicanism, and the Making of French Colonialism, 1880–1914 by J.P. Daughton 2006 Oxford University Press; Contracting Colonialism: Translations and Christian Conversion in Tagalog Society Under Early Spanish Rule by Vicente L. Rafael 1988 Cornell University Press; Christians and Missionaries in India: Cross-Cultural Communication Since 1500; With Special Reference to Caste, Conversion, and Colonialism (Studies in the History of Christian Missions)'' edited by Robert Eric Frykenberg and Alaine Low 2003 Wm. B. Eerdmans



222. Conor Gearty, Doing Human Rights: Social Justice in a Post-Socialist Age; Iván A. Castro, 100 Hispanics You Should Know, p. 49-51: Fray Bartolomé de las Casas, Missionary, Human Rights Activist; Central and South American Chronology; Prospect High School Library Technology Center



223. Nosotro, Rit. "Church and State: Constantine 313 and Charlemagne 800." Hyperhistory.net Web: 19 Jan 2009. Church and State: Constantine 313 and Charlemagne 800.



224. Barrs, Ian. "Constantine to Charlemagne: The Medieval Church creates Christendom." Web: 19 Jan 2010 Constantine to Charlemagne: The Medieval Church creates Christendom

References

• Allison, Dale. Jesus of Nazareth: Millenarian Prophet. Minneapolis: Augsburg Fortress, 1999. ISBN 0800631447
• Brown, Raymond E. An Introduction to the New Testament. New York: Doubleday, 1997. ISBN 0385247672
• Cohen, Shaye J.D.. From the Maccabees to the Mishnah. Philadelphia: Westminster Press, 1987. ISBN 978-0-664-21911-6
• Cohen, Shaye J.D. The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties. Berkeley: University of California Press, 2001. ISBN 0520226933
• Crossan, John Dominic.
  • The Historical Jesus: The Life of a Mediterranean Jewish Peasant. New York: HarperSanFrancisco, 1993. ISBN 0060616296
  • Who Killed Jesus?: exposing the roots of anti-semitism in the Gospel story of the death of Jesus. San Francisco: HarperSanFrancisco, 1995. ISBN 978-0-06-061671-7
• Davenport, Guy; and Urrutia, Benjamin (trans.) The Logia of Yeshua: The sayings of Jesus. Washington, DC: Counterpoint, 1996. ISBN 978-1-887178-70-9
• De La Potterie, Ignace. The hour of Jesus: The passion and the resurrection of Jesus according to John. New York: Alba House, 1989. ISBN 978-0-8189-0575-9
• Durant, Will. Caesar and Christ. New York: Simon and Schuster, 1944. ISBN 0671115006
• Ehrman, Bart. The Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. New York: Oxford University Press, 2003. ISBN 0195141830
• Ehrman, Bart. The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford University Press, 2003. ISBN 0195154622
• Fredriksen, Paula. Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity. New York: Vintage, 2000. ISBN 0679767460
• Fredriksen, Paula. From Jesus to Christ: The origins of the New Testament images of Christ. New Haven: Yale University Press, 2000. ISBN 978-0-300-08457-3
• Finegan, Jack. Handbook of Biblical Chronology, revised ed. Peabody, MA: Hendrickson Publishers, 1998. ISBN 1565631439

• Fuller, Reginald H., The Foundations of New Testament Christology. New York: Scribners, 1965. ISBN 022717075X
• Meier, John P., (John P. MeierA Marginal Jew: Rethinking the Historical Jesus|A Marginal Jew: Rethinking the Historical Jesus), New York: Anchor Doubleday,

• O'Collins, Gerald. Interpreting Jesus. "Introducing Catholic theology". London: G. Chapman; Ramsey, NJ: Paulist Press, 1983. ISBN 978-0-8091-2572-2
• Pelikan, Jaroslav. Jesus Through the Centuries: His Place in the History of Culture. New Haven: Yale University Press, 1999. ISBN 0300079877
• Robinson, John A. T. Redating the New Testament. Eugene, OR: Wipf & Stock, 2001 (original 1977). ISBN 1579105270.
• Sanders, E.P. The Historical Figure of Jesus. London: Allen Lane Penguin Press, 1993. ISBN 978-0-7139-9059-1
• Sanders, E.P. Jesus and Judaism. Minneapolis: Fortress Press, 1987. ISBN 0800620615
• BOOK, Theissen, Gerd, Merz, Annette, 1998, The historical Jesus : a comprehensive guide, 0800631226, Fortress Press, Minneapolis,
• Vermes, Géza. Jesus in his Jewish Context. Minneapolis: Augsburg Fortress, 2003. ISBN 0800636236
• Vermes, Géza. Jesus the Jew: A Historian's Reading of the Gospels. Minneapolis: Augsburg Fortress, 1981. ISBN 0800614437
• Vermes, Géza. The Religion of Jesus the Jew. Minneapolis: Augsburg Fortress, 1993. ISBN 0800627970
• Wilson, A.N. Jesus. London: Pimlico, 2003. ISBN 0712606971
• Wright, N.T. Jesus and the Victory of God. Minneapolis: Augsburg Fortress, 1997. ISBN 0800626826
• Wright, N.T. The Resurrection of the Son of God: Christian Origins and the Question of God. Minneapolis: Augsburg Fortress, 2003. ISBN 0800626796

External links

Religious views

• Complete Sayings of Jesus Christ In Parallel Latin & English — The Complete Christ Sayings

Historical and skeptical views

• "Jesus Christ." Encyclopædia Britannica. 2009. Encyclopædia Britannica Online. 12 Nov. 2009
• From Jesus to Christ: The First Christians — Frontline documentary about Jesus' life and the early Church.
• The Jewish Roman World of Jesus
• Jesus Never Existed