Religious perspectives on Jesus

Template:Short description Template:Sidebar with collapsible lists The religious perspectives on Jesus vary among world religions.<ref name="BWell1">The Blackwell Companion to Jesus edited by Delbert Burkett 2010 Template:ISBN page 1 [1]</ref> Jesus' teachings and the retelling of his life story have significantly influenced the course of human history, and have directly or indirectly affected the lives of billions of people, including non-Christians.<ref name=BWell1 /><ref>The Cambridge companion to Jesus edited by Markus N. A. Bockmuehl 2001 Template:ISBN pages 156-157</ref><ref>The historical Christ and the Jesus of faith by C. Stephen Evans 1996, Oxford University Press Template:ISBN page v</ref> He is considered by many to be one of the most influential persons to have ever lived, finding a significant place in numerous cultural contexts.<ref>Template:Cite book</ref>

In Christianity, Jesus is the Messiah (Christ) foretold in the Old Testament and the Son of God. Christians believe that through his death and resurrection, humans can be reconciled to God and thereby are offered salvation and the promise of eternal life.<ref name="Bibles' p.649">Oxford Companion to the Bible p.649</ref> These beliefs emphasize that as the willing Lamb of God, Jesus chose to suffer in Calvary as a sign of his full obedience to the will of his Father, as an "agent and servant of God".<ref name=anselm >The Christology of Anselm of Canterbury by Dániel Deme 2004 Template:ISBN pages 199-200</ref><ref name=Cullmann >The Christology of the New Testament by Oscar Cullmann 1959 Template:ISBN page 79</ref> Christians view Jesus as a role model, whose God-focused life believers are encouraged to imitate.

In Islam, Jesus (commonly transliterated as Isa) is the Messiah and one of God's highest-ranked and most-beloved prophets. Islam considers Jesus to be neither the incarnation nor the Son of God. He is referred to as the son of Mary in the Qu’ran. Islamic texts emphasize a strict affirmation of monotheism (tawhid) and forbid the association of partners with God, which would be idolatry (shirk).

In the Druze faith, Jesus is considered one of God's important prophets and the Messiah.<ref>Template:Cite book</ref><ref>Template:Cite book</ref>

The Baháʼí Faith considers Jesus to be one of many manifestations of God, who are a series of personages who reflect the attributes of the divine into the human world. Baháʼís reject the idea that divinity was contained with a single human body.

Apart from his own disciples and followers, the Jews of Jesus' day generally rejected him as the Messiah, as do the great majority of Jews today. Mainstream Jewish scholars argue that Jesus neither fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah.

Other world religions such as Buddhism have no particular view on Jesus, and have but a minor intersection with Christianity.

For non-religious perspectives on Jesus, see historical Jesus. Template:TOC limit

ChristianityEdit

Template:Main article Template:See also Christian views of Jesus are based on the teachings and beliefs as outlined in the Canonical gospels, New Testament letters, the Christian creeds, as well as specific denominational teachings. These documents outline the key beliefs held by Christians about Jesus, including his divinity, humanity, and earthly life, and that he is the Christ and the Son of God.<ref>Template:Cite book</ref>

Although Christian views of Jesus vary, it is possible to summarize the key beliefs shared among major denominations, as stated in their catechetical or confessional texts.<ref>Template:Cite book</ref> Generally speaking, adhering to the Christian faith requires a belief that Jesus is the Son of God and the Messiah or Christ. Jesus refers to himself as the Son of God in the New Testament.<ref name=OneTeacher >One teacher: Jesus' teaching role in Matthew's gospel by John Yueh-Han Yieh 2004 Template:ISBN pages 240-241</ref>

Christians consider Jesus to be the Messiah (Christ) and believe that through his death and resurrection, humans can be reconciled to God and thereby are offered salvation and the promise of eternal life.<ref name="Bibles' p.649" /> These teachings emphasize that as the willing Lamb of God, Jesus chose to suffer in Calvary as a sign of his full obedience to the will of his Father, as an "agent and servant of God".<ref name="anselm"/><ref name="Cullmann"/> The choice Jesus made thus counter-positions him as a new man of morality and obedience, in contrast to Adam's disobedience.<ref name=Pannenberg >Systematic Theology, Volume 2 by Wolfhart Pannenberg 2004 0567084663 ISBN pages 297-303</ref>

The five major milestones in the gospel narrative of the life of Jesus are his Baptism, Transfiguration, Crucifixion, Resurrection and Ascension.<ref name=digby >Essays in New Testament interpretation by Charles Francis Digby Moule 1982 Template:ISBN page 63</ref><ref>The Melody of Faith: Theology in an Orthodox Key by Vigen Guroian 2010 Template:ISBN page 28</ref><ref name=JBreck12 /> These are usually bracketed by two other episodes: his Nativity at the beginning and the sending of the Paraclete at the end.<ref name=digby /><ref name=JBreck12 >Scripture in tradition by John Breck 2001 Template:ISBN page 12</ref> 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.<ref name=Zuck100 >The Bible Knowledge Commentary by John F. Walvoord, Roy B. Zuck 1983 Template:ISBN page 100</ref><ref name=WPent212 >The words and works of Jesus Christ by J. Dwight Pentecost 2000 Template:ISBN page 212</ref> 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).

Christians not only attach theological significance to the works of Jesus, but also to his name. Devotions to the Holy Name of Jesus go back to the earliest days of Christianity.<ref name=Sylvester >Outlines of dogmatic theology, Volume 2 by Sylvester Hunter 2010 Template:ISBN page 443</ref><ref name=Houlden >Jesus: the complete guide by Leslie Houlden 2006 Template:ISBN page 426</ref> These devotions and feasts exist both in Eastern and Western Christianity.<ref name="Houlden"/>

IncarnationEdit

IslamEdit

Template:Main article Template:See also In Islam, Jesus (Isa) is considered to be a messenger of God (Allah) and the Messiah (al-Masih) who was sent to guide the Descendants of Israel (Bani Isra'il) with a new scripture, the Gospel (Injil).<ref name="CEI">Template:Cite book</ref><ref>Template:Cite book</ref>

The Quran mentions Jesus by name 25 times—more often than Muhammad<ref>Template:Cite book</ref>—and emphasises that Jesus was a mortal human who, like all other prophets, had been divinely chosen to spread God's message.<ref name="comparative">Template:Cite book</ref> Unlike Christian writings, the Quran does not describe Jesus as the son of God, but as one of four major human messengers (out of many prophets) sent by God throughout history to guide mankind.<ref>Template:Cite book</ref> Jesus is said to have lived a life of piety and generosity, and abstained from eating flesh of swine.

Muslims also believe that Jesus received a Gospel from God, called the Injil. However, Muslims hold that Jesus' original message was lost or altered and that the Christian New Testament does not accurately represent God's original message to mankind.<ref>Template:Cite encyclopedia</ref>

Despite major differences, the Quran and New Testament overlap in other aspects of Jesus' life; both Muslims and Christians believe that Jesus was miraculously born without a human biological father by the will of God, and that his mother, Mary (Maryam in Arabic), is among the most saintly, pious, chaste and virtuous women ever.<ref>Esposito, John. What Everyone Needs to Know About Islam. New York: University Press, 2002. P31.</ref> The Quran also specifies that Jesus was able to perform miracles—though only by the will of God—including being able to raise the dead, restore sight to the blind and cure lepers.<ref>Template:Cite book</ref> One miracle attributed to Jesus in the Quran, but not in the New Testament, is his being able to speak at only a few days old, to defend his mother from accusations of adultery.<ref>Template:Qref</ref> It also says that Jesus was a 'word' from God, since he was predicted to come in the Old Testament.

Most Muslims believe that he was neither killed nor crucified, but that God made it appear so to his enemies. With the noteworthy exception of Ahmadi Muslims who believe that Jesus was indeed put on the cross, survived the crucifixion and was not lifted bodily to the heaven, the majority of Muslims believe that Jesus ascended bodily to heaven and is alive. Some Muslim scholars maintain that Jesus was indeed put up on the cross, but did not die on it; rather, he revived and then ascended bodily to heaven. Others say that it was actually Judas Iscariot who was mistakenly crucified by the Romans. Regardless, Muslims believe that Jesus is alive in heaven and will return to the world in the flesh to defeat the Antichrist, once the world has become filled with sin, deception and injustice, and then live out the rest of his natural life.<ref name="CEI"/>

Islam rejects the Trinitarian Christian view that Jesus was God incarnate or the son of God, that he was ever crucified or resurrected or that he ever atoned for the sins of mankind. The Quran says that Jesus himself, when asked by God if he said that people shall regard him and Mary as gods, will deny this.Template:Qref

JudaismEdit

Template:Main article Judaism rejects the idea of Jesus being God, or a person of a Trinity, or a mediator to God. Judaism also holds that Jesus is not the Messiah, arguing that he had not fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah. According to Jewish tradition, there were no more prophets after Malachi, who lived centuries before Jesus and delivered his prophesies about 420 BC.<ref>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</ref>

According to Conservative Judaism, Jews who believe Jesus is the Messiah have "crossed the line out of the Jewish community".<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Reform Judaism, the modern progressive movement, states "For us in the Jewish community anyone who claims that Jesus is their savior is no longer a Jew and is an apostate".<ref>Contemporary American Reform Responsa, #68, "Question 18.3.4: Reform's Position On...What is unacceptable practice?", faqs.org. Retrieved April 15, 2007.</ref>

Jesus in Jewish writingsEdit

Template:See also The Babylonian Talmud includes stories of Yeshu {{#invoke:Lang|lang}}; the vast majority of contemporary historians disregard these as sources about the historical Jesus.<ref name="TM1998">Theissen, Gerd and Annette Merz. The historical Jesus: a comprehensive guide. Fortress Press. 1998. translated from German (1996 edition)</ref> Contemporary Talmud scholars hold similar views, as well as considering the stories to be commentary about the relationship between Judaism and Christians or other sectarians.<ref>Daniel Boyarin, Dying for God: Martyrdom and the Making of Christianity and Judaism Stanford: Stanford University Press, 1999</ref><ref>Jeffrey Rubenstein Rabbinic Stories (The Classics of Western Spirituality) New York: The Paulist Press, 2002</ref>

The Mishneh Torah, a 12th century authoritative work of Jewish law, states in Hilkhot Melakhim 11:10–11 that Jesus mislead most of the world to worship other gods but that his ultimate purpose is to "prepare the entire world to serve God together".

Even Jesus the Nazarene who thought he would be the Messiah and was killed by the court, was already prophesied by Daniel. So that it was said, "And the outlaws of your nation shall rise up to set forth a (prophetic) vision, and they will stumble."<ref>Template:Bibleverse</ref> There is a greater obstacle than this: All the prophets spoke that the Messiah would redeem Israel, and save them, and gather their banished ones, and strengthen their commandments. This caused Israel to perish by the sword, and to scatter their remnant, and to humiliate them, and to change the Torah, and to mislead most of the world into worshiping gods other than God.

However, the thoughts of the Creator of the world - there is no power in man to attain them, because our ways are not His ways, nor our thoughts His thoughts. And all these words of Jesus the Nazarene, and of the Ishmaelite who stood after Him - their purpose is but to pave the way for the Messiah, the King, and to prepare the entire world to serve the Lord together; As it is said, "For then I will turn to the nations (giving them) a pure language, to call all of them in the name of the Lord, and together serve Him of one accord".<ref>Template:Bibleverse</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>{{#if:|{{#if:|}}

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Baháʼí FaithEdit

The Baháʼí Faith consider Jesus to be a manifestation of God, who are a series of personages who reflect the attributes of the divine into the human world for the progress and advancement of human morals and civilization.<ref name="manifestation">Template:Cite journal</ref> In Baháʼí belief, the Manifestations have always been sent by God, and always will, as part of the single progressive religion from God bringing more teachings through time to help humanity progress.<ref>Template:Cite encyclopedia</ref> The Manifestations of God are taught to be "one and the same", and in their relationship to one another have both the station of unity and the station of distinction.<ref name="manifestation" /> In this way each Manifestation of God manifested the Word of God and taught the same religion, with modifications for the particular audience's needs and culture. Bahá'u'lláh wrote that since each Manifestation of God has the same divine attributes, they can be seen as the spiritual "return" of all the previous Manifestations of God.<ref name="manifestation" /> In this way, Baháʼís believe that Bahá'u'lláh is, in both respects, the return of Jesus.

DruzeEdit

File:Maqam Al-masih.jpg

The Druze maqam of Al-masih (Jesus) in As-Suwayda Governorate

In the Druze faith, Jesus is considered one of God's important prophets and the Messiah,<ref>Template:Cite book</ref><ref>Template:Cite book</ref> being among the seven prophets who appeared in different periods of history.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> The Druze venerate Jesus "the son of Joseph and Mary" and his four disciples, who wrote the Gospels.<ref name="Dana47">Template:Cite book</ref> In the Druze tradition, Jesus is known under three titles: the True Messiah (al-Masih al-Haq), the Messiah of all Nations (Masih al-Umam), and the Messiah of Sinners. This is due, respectively, to the belief that Jesus delivered the true Gospel message, the belief that he was the Saviour of all nations, and the belief that he offers forgiveness.<ref>Template:Cite book</ref>

According to the Druze manuscripts Jesus is the Greatest Imam and the incarnation of Ultimate Reason (Akl) on earth and the first cosmic principle (Hadd),<ref name="Dana47" /> and regards Jesus and Hamza ibn Ali as the incarnations of one of the five great celestial powers, who form part of their system.<ref>Template:Cite book</ref> Druze believe that Hamza ibn Ali was a reincarnation of Jesus,<ref>Template:Cite book</ref> and that Hamza ibn Ali is the true Messiah, who directed the deeds of the messiah Jesus "the son of Joseph and Mary", but when Jesus "the son of Joseph and Mary" strayed from the path of the true Messiah, Hamza filled the hearts of the Jews with hatred for him - and for that reason, they crucified him, according to the Druze manuscripts.<ref name="Dana47"/><ref name="Louis">Template:Cite book</ref> Despite this, Hamza ibn Ali took him down from the cross and allowed him to return to his family, in order to prepare men for the preaching of his religion.<ref name="Dana47" />

In an epistle ascribed to one of the founders of Druzism, Baha al-Din al-Muqtana,<ref>Template:Cite book</ref> probably written sometime between AD 1027 and AD 1042, accused the Jews of crucifying Jesus.<ref name="The War for Palestine1">Template:Cite book</ref>

OtherEdit

Traditionally, Buddhists as a group take no particular view on Jesus, and Buddhism and Christianity have but a minor intersection. However, some scholars have noted similarities between the life and teachings of Gautama Buddha and Jesus. These similarities might be attributed to Buddhist missionaries sent as early as Emperor Ashoka around 250 BC in many of the Greek Seleucid kingdoms that existed then and then later became the same regions in which Christianity began.<ref>Old World Encounters. Cross-cultural contacts and exchanges in pre-modern times" by Jerry H.Bentley (Oxford University Press, 1993) Template:ISBN</ref>

Jesus was seen as the saviour and bringer of gnosis by various Gnostic sects, such as the quasi-extinct Manichaeism.

The Vietnamese syncretic religion Cao Dai locates Jesus in the celestial Council of Great Spirits that directs the universe.<ref name="Blagov">Template:Cite book</ref>

In the Ahmadiyya Islamic view, Jesus survived the crucifixion and later travelled to India, where he lived as a prophet (and died) under the name of Yuz Asaf.

According to The Urantia Book, Jesus was one of numerous sons of God named Michael of Nebadon, who took on earthly incarnation.<ref>Template:Cite book</ref>

In Raëlism, Jesus and several other religious figures are considered prophets sent by an extraterrestrial race called the Elohim.<ref name="other views">Template:Cite book</ref>

The Religious Science movement considers Jesus to be a teacher of “Science of Mind”.<ref name="other views" /><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

The Lacandon people of Central America acknowledge Äkyantho', the god of foreigners. He has a son named Hesuklistos (Jesus Christ) who is supposed to be the god of the foreigners. They recognize that Hesuklistos is a god but do not feel he is worthy of worship as he is a minor god.<ref name="Mc1">McGee, Jon (2002) "Watching Lacandon Maya Lives," Boston: Allyn and Bacon.</ref>

Unlike other religions, Hinduism has no established set of beliefs and thus no universal or common view of Jesus. However, a lot of Hindus, including religious and political leaders, tend to variously venerate Jesus as either a Āchārya, Sadhu or Avatar.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Some Hindus and Hare Krishnas also claim that Jesus was predicted or prophesied in the scripture Bhavishya Purana.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

ReferencesEdit

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