Jesus in Christianity

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The Church of the Holy Sepulchre is a holy site in Jerusalem believed by most Christians to encompass the tomb of Jesus and the site of his crucifixion and resurrection.

Template:Sidebar with collapsible lists In Christianity, Jesus is the Son of God as chronicled in the Bible's New Testament, and in most Christian denominations he is held to be God the Son, a prosopon (Person) of the Trinity of God. Christians believe him to be the messiah (giving him the title Christ), who was prophesied in the Bible's Old Testament. Through Jesus's crucifixion and resurrection, Christians believe that God offers humans salvation and eternal life,<ref>Oxford Companion to the Bible p. 649.</ref> with Jesus's death atoning for all sin.

According to the gospel accounts, Jesus was born of a virgin, and he taught other Jews how to follow God (sometimes using parables), performed miracles and gathered disciples. Christians generally believe that this narrative is historically true.

While there has been theological debate over the nature of Jesus, Trinitarian Christians believe that Jesus is the {{#invoke:Lang|lang}}, God incarnate (God in human form), God the Son, and "true God and true man"—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.

Core teachingsEdit

Although Christian views of Jesus vary, it is possible to summarise the key elements of the beliefs shared by major Christian denominations by analysing their catechetical or confessional texts.<ref name=CathLuther1 >Jackson, Gregory Lee, Catholic, Lutheran, Protestant: a doctrinal comparison 1993 Template:ISBN Part One: "Areas of Agreement", pages 11-17</ref><ref>The Orthodox Church: An Introduction to Its History, Doctrine by John Anthony McGuckin 2010 pages 6-7</ref><ref>Basic Christian doctrine by John H. Leith 1993 pages 1-2</ref> Christian views of Jesus are derived from various biblical sources, particularly from the canonical gospels and New Testament letters such as the Paul epistles. Christians predominantly hold that these works are historically true.<ref>Second Vatican Council, Dei Verbum (V.19) Template:Webarchive; Thomas Aquinas, Whether in Holy Scripture a word may have several senses? Template:Webarchive; cf. Catechism of the Catholic Church, §116 Template:Webarchive; R.C. Sproul, Knowing Scripture pp. 45–61; Greg Bahnsen, A Reformed Confession Regarding Hermeneutics (art. 6) Template:Webarchive; Scott Foutz, Martin Luther and Scripture</ref>

Those Christian groups or denominations which are committed to what are considered biblically orthodox Christianity nearly all agree that Jesus:<ref>"Who is Jesus? What Do Christians Believe?" Johns Hopkins University. Graduate Christian Fellowship. [1] Template:Webarchive 1 May 2013</ref>

was born of a virgin;
is a human being who is also fully God;
has never sinned during his existence;
was crucified, died, and was buried in a tomb;
rose from the dead on the third day;
ascended back to God the Father 40 days after his resurrection;
will return to Earth.<ref>cf. Template:Bibleref2, Template:Bibleref2, Template:Bibleref2, Template:Bibleref2</ref>

Some groups considered to be Christian hold beliefs that are considered to be heterodox. For example, believers in monophysitism reject the idea that Jesus has two natures, one human and one divine.<ref>Template:Cite book</ref>

The five major milestones in the gospel narrative of the life of Jesus are his baptism, transfiguration, death by crucifixion, resurrection and ascension to Heaven.<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 (Holy Spirit) 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>

Christians 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.<ref name=Sylvester >Hunter, Sylvester. Outlines of dogmatic theology, Volume 2. 2010 Template:ISBN p. 443</ref><ref name=Houlden>Houlden, Leslie. Jesus: the Complete Guide, 2006. Template:ISBN p. 426</ref> These exist today both in Eastern and Western Christianity.<ref name="Houlden"/>

Christians predominantly profess that through Jesus' life, death, and rising from the dead, he restored humanity's right relationship 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 sin<ref>Catechism of the Catholic Church §606–618; Council of Trent (1547) in Denzinger-Schönmetzer, Enchiridion Symbolorum, definitionum et declarationum de rebus fidei et morum (1965) §1529; Template:Bibleref2</ref> which had entered human history through the sin of Adam.<ref>Thirty-Nine Articles of the Church of England, article 9; Augsburg Confession, article 2; Second Helvetic Confession, chapter 8; Template:Bibleref2; Template:Bibleref2.</ref>

Christ, Logos and Son of GodEdit

File:Sargis Pitsak.jpg

First page of Mark, by Sargis Pitsak (14th century): "The beginning of the gospel of Jesus Christ, the Son of God".

But who do you say that I am? Only Simon Peter answered him: You are the Christ, the Son of the living God — Matthew 16:15-16<ref>Who do you say that I am? Essays on Christology by Jack Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 Template:ISBN page xvi and 109</ref>{{#if:|{{#if:|}}
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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 (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 Mark 1:11.<ref>Lord Jesus Christ: Devotion to Jesus in Earliest Christianity by Larry W. Hurtado 2005 Template:ISBN page 288</ref> Matthew 1:1 which begins by calling Jesus the Christ and 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 1 Corinthians 4:15 and Romans 12:5 he could use expressions such as "in Christ" to refer to the followers of Jesus.<ref>Lord Jesus Christ: Devotion to Jesus in Earliest Christianity by Larry W. Hurtado 2005 Template:ISBN page 99</ref>

In the New Testament, the title "Son of God" is applied to Jesus on many occasions, from the Annunciation up to the Crucifixion.<ref name=Cathenc >{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The declaration that Jesus is the Son of God is made by many individuals in the New Testament, and on two occasions by God the Father as a voice from Heaven, and is asserted by Jesus himself.<ref name=Cathenc /><ref name=OneTeacher >One teacher: Jesus' teaching role in Matthew's gospel by John Yueh-Han Yieh 2004 Template:ISBN pages 240-241</ref><ref name=Pentecost >Dwight Pentecost The words and works of Jesus Christ 2000 Template:ISBN page 234</ref><ref name=Bromiley571 >The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 Template:ISBN page 571-572</ref>

In Christology, the concept that 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 TrinityTemplate:Citation needed as set forth in the Chalcedonian Creed. This derives from the 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."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> λόγος in the original Koine Greek is translated as Word and in theological discourse, this is often left in its English transliterated form, {{#invoke:Lang|lang}}.

The pre-existence of Christ refers to the existence of Christ before his incarnation as Jesus. One of the relevant New Testament passages is 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 John 17:5 when Jesus refers to the glory which he had with the Father "before the world was" during the Farewell Discourse.<ref name=Endo >Creation and Christology by Masanobu Endo 2002 Template:ISBN page 233</ref> Template:Bibleref2 also refers to the Father loving Jesus "before the foundation of the world".<ref name=Endo /> Nontrinitarian 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.<ref name=Editors1999>Template:Citation</ref><ref name=Rausch2003>Template:Citation</ref><ref name=McGrath2007>Template:Citation</ref> Eventually in 451, the concept of a hypostatic union was stated at the Council of Chalcedon, namely that Jesus is both fully divine and fully human.<ref name=Editors1999/><ref name=Rausch2003/><ref>Nicene and Post-Nicene Fathers, 2nd series, Vol XIV p207, translated edition by H.R. Percival. http://www.fordham.edu/halsall/basis/ephesus.html Template:Webarchive</ref><ref>The 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</ref> However, differences among Christian denominations continued thereafter, with some rejecting the hypostatic union in favor of monophysitism.

Incarnation, Nativity and Second AdamEdit

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File:Geertgen tot Sint Jans, The Nativity at Night, c 1490.jpg

Nativity at Night, by Geertgen tot Sint Jans, Template:Circa

He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible. — Colossians 1:15-16{{#if:|{{#if:|}}
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The above verse from Colossians regards the birth of Jesus as the model for all creation.<ref>Bromiley, Geoffrey W. The International Standard Bible Encyclopedia, 1988. Template:ISBN</ref><ref>Espín, Orlando O. and James B. Nickoloff.An introductory dictionary of theology and religious studies, 2007. Template:ISBN, p. 238</ref><ref>Mills, Watson E. and Roger Aubrey Bullard. Mercer dictionary of the Bible, 1998. Template:ISBN. p. 712</ref><ref>Ryrie, Charles C. Basic Theology:, 1999. Template:ISBN. p. 275</ref>

Paul the Apostle 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.<ref name=Pannenberg /> 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.<ref name="Pannenberg"/>

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.<ref name=Daille >Daille, Jean. An exposition of the epistle of Saint Paul to the Philippians, 1995. Template:ISBN. pp. 194-195</ref>

In 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."<ref name=Bethune >Bethune-Baker, James Franklin. An introduction to the early history of Christian doctrine, 2005. Template:ISBN. p. 334</ref><ref name=Williston >Walker, Williston. A History of the Christian Church, 2010. Template:ISBN. pp. 65-66</ref>

In 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.<ref name=Pannenberg /><ref>Grillmeier, John Bowden. Christ in Christian Tradition: From the Apostolic Age to Chalcedon. Aloys, 1975. Template:ISBN. pp. 15-19</ref><ref>Helyer, Larry R. The Witness of Jesus, Paul and John: An Exploration in Biblical Theology, 2008. Template:ISBN p. 282</ref> 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.<ref>Rahner, Karl. Encyclopedia of theology: a concise Sacramentum mundi, 2004. Template:ISBN. pp. 474 and 1434</ref> In this view, the birth, death and resurrection of Jesus brought about salvation, undoing the damage of Adam.<ref>Burke, Raymond L.; et al. (2008). Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons. Template:ISBN. pp. 613-614</ref>

Christians believe Jesus was from the Davidic line; as the biological son of David, he would be of the Jewish race, ethnicity, nation, and culture.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> 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).<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Jesus grew up in Galilee and much of his ministry took place there.<ref>Template:Cite book</ref> The languages spoken in Galilee and Judea during the 1st century AD include Jewish Palestinian Aramaic, Hebrew, and Greek, with Aramaic being predominant.<ref name="BarrLang">Template:Cite journal</ref><ref name="Porter110">Template:Cite book</ref> There is substantial consensus that Jesus gave most of his teachings in Aramaic<ref>Template:Cite book</ref> in the Galilean dialect.<ref name="Allen C. Myers">Template:Cite encyclopedia</ref><ref name="Encyclopedia">Template:Cite encyclopedia</ref>

The canonical gospels describe Jesus wearing tzitzit – the tassels on a tallit – in Template:Bibleverse<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> and Template:Bibleverse.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> 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.<ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref name="Kidd">Template:Cite book</ref>Template:Rp

MinistryEdit

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File:Luca signorelli, comunione con gli apostoli, cortona.jpg

The Communion of the Apostles, by Luca Signorelli, 1512

The thief comes only in order to steal and kill and destroy. I came that they may have and enjoy life, and have it in abundance (to the full, till it overflows).—John 10:10 (Ampl){{#if:|{{#if:|}}
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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.<ref name=Alister16 >McGrath, Alister E. Christianity: an introduction, 2006 Template:ISBN. pp. 16-22</ref> The Gospel of Luke (3:23) states that Jesus was "about 30 years of age" at the start of his ministry.<ref name=Kostenberger140 >Köstenberger, Andreas J., L. Scott Kellum. The Cradle, the Cross, and the Crown: An Introduction to the New Testament, 2009. Template:ISBN. p. 114</ref><ref name=ChronosPaul >Maier, 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. Template:ISBN. pp. 113-129</ref> The date of the start of his ministry has been estimated at around AD 27 to 29 and the end in the range AD 30 to 36.<ref name=Kostenberger140 /><ref name=ChronosPaul /><ref name=Barnett19 >Barnett, Paul. Jesus & the Rise of Early Christianity: A History of New Testament Times, 2002. Template:ISBN. pp. 19-21</ref><ref name="Sanders">Template:Cite book</ref>

Jesus' early Galilean ministry begins when after his baptism, he goes back to Galilee from his time in the Judean desert.<ref>Morris, Leon. The Gospel according to Matthew. Template:ISBN. p. 71</ref> 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.<ref name=Alister16 /><ref name=Redford117 >Redford, Douglas. The Life and Ministry of Jesus: The Gospels, 2007 Template:ISBN. pp. 117-130</ref> 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.<ref>Ladd, George Eldon. A theology of the New Testament. p. 324</ref><ref name=Redford143 >Redford, Douglas. The Life and Ministry of Jesus: The Gospels, 2007. Template:ISBN. pp. 143-160</ref> The final Galilean ministry begins after the death of John the Baptist as Jesus prepares to go to Jerusalem.<ref>Cox, Steven L., Kendell H Easley. Harmony of the Gospels, 2007 Template:ISBN. pp. 97-110</ref><ref name=Redford165 >Redford, Douglas. The Life and Ministry of Jesus: The Gospels, 2007. Template:ISBN. pp. 165-180</ref>

In the later Judean ministry Jesus starts his final journey to Jerusalem through Judea.<ref name=KingsburyMark >Kingsbury, Jack Dean. The Christology of Mark's Gospel, 1983 Template:ISBN. pp. 91-95</ref><ref name=Barton132 >Barton, Stephen C. The Cambridge companion to the Gospels. Template:ISBN. pp. 132-133</ref><ref>Cox, Steven L., Kendell H Easley. Harmony of the Gospels, 2007 Template:ISBN. pp. 121-135</ref><ref>Redford, Douglas. The Life and Ministry of Jesus: The Gospels, 2007 Template:ISBN. pp. 189-207</ref> 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.<ref>Cox, Steven L., Kendell H. Easley. Harmony of the Gospels, 2007 Template:ISBN. p. 137</ref><ref>Redford, Douglas. The Life and Ministry of Jesus: The Gospels, 2007. Template:ISBN. pp. 211-229</ref><ref>Mills, Watson E. and Roger Aubrey Bullard. Mercer dictionary of the Bible, 1998. Template:ISBN, p. 929</ref>

The final ministry in Jerusalem is sometimes called the Passion Week and begins with the Jesus' triumphal entry into Jerusalem.<ref name=Cox155>Cox, Steven L., Kendell H Easley. Harmony of the Gospels, 2007 Template:ISBN. p. 155-170</ref> 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.<ref name=Turner613 >Turner, David L. Matthew, 2008. Template:ISBN. p.613</ref>

Teachings, parables and miraclesEdit

File:Ostromir Gospel 1.jpg

A Gospel of John, 1056

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In the New Testament the teachings of Jesus are presented in terms of his "words and works".<ref name=Zuck100 /><ref name=WPent212 /> 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.<ref name=WPent212 />

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.<ref name=Blomb442 >Blomberg, Craig L. Jesus and the Gospels: An Introduction and Survey. B & H Academic, 2009. Template:ISBN. pp. 441-442</ref>

The 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 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 John 7:16: "My teaching is not my own. It comes from the one who sent me".<ref name="autogenerated98">Osborn, Eric Francis. The Emergence of Christian Theology. Cambridge University Press, 1993. Template:ISBN p.98</ref><ref name=And108 >Köstenberger, Andreas J. The missions of Jesus and the disciples according to the Fourth Gospel. Wm. B. Eerdmans Publishing Co., 1998. Template:ISBN pages 108-109</ref> In 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.<ref name="Bromiley571"/><ref>Talbert, Charles H. Matthew. Baker Academic, 2010. Template:ISBN p. 149</ref>

DiscoursesEdit

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File:Christ Taking Leave of the Apostles.jpg

Jesus' Farewell Discourse to his eleven remaining disciples after the Last Supper, from the Maestà by Duccio

The gospels include several discourses by Jesus on specific occasions, such as the Farewell Discourse delivered after the Last Supper, the night before his Crucifixion.<ref name=Gail142 >O'Day, Gail R., Susan Hylen. John (Westminster Bible Companion) Westminster John Knox Press, 2006. Template:ISBN, Chapter 15: The Farewell Discourse, pages 142-168</ref> Although some of the teachings of Jesus are reported as taking place within the formal atmosphere of a synagogue (e.g., in Template:Bibleverse) many of the discourses are more like conversations than formal lectures.<ref name=Howick7 >Howick, E. Keith. The Sermons of Jesus the Messiah. WindRiver Publishing, 2003. Template:ISBN pp. 7-9</ref>

The 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.<ref name=Cradle194 >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. Template:ISBN. pp. 194-196</ref><ref name=Keener37 >Keener, Craig S. The Gospel of Matthew. Wm. B. Eerdmans Publishing Company, 2009. Template:ISBN. pp. 37-38</ref> Each of the five discourses has some parallel passages in the Gospel of Mark or the Gospel of Luke.<ref name=RTFrance >France, R.T. The Gospel of Matthew (New International Commentary on the New Testament). Wm. B. Eerdmans Publishing Co., 2007. Template:ISBN. p.9</ref> The five discourses in Matthew begin with the Sermon on the Mount, which encapsulates many of the moral teachings of Jesus and which is one of the best known and most quoted elements of the New Testament.<ref name=Howick7 /><ref name="ReferenceA">Vaught, Carl G. The Sermon on the Mount: a Theological Investigation. Baylor University Press; 2nd edition, 2001. Template:ISBN. pp. xi-xiv</ref> The Sermon on the Mount includes the Beatitudes which describe the character of the people of the Kingdom of God, expressed as "blessings".<ref>"Beatitudes." F. L. Cross (Editor), E. A. Livingstone (Editor). The Oxford Dictionary of the Christian Church. New York: Oxford University Press, 2005. Template:ISBN</ref> The Beatitudes focus on love and humility rather than force and exaction and echo the key ideals of Jesus' teachings on spirituality and compassion.<ref name=Haste >Hastings, James. A Dictionary Of The Bible. Oxford University Press, USA; 3rd Revised edition, 2005. Template:ISBN pp.15-19</ref><ref name=Peace >Jegen, Carol Frances. Jesus the Peacemaker. Sheed & Ward, 1986. Template:ISBN. pp. 68-71</ref><ref name=Synop >Majerník Ján, Joseph Ponessa, Laurie Watson Manhardt. The Synoptics: Matthew, Mark, Luke. Sheed & Ward, 2005. Template:ISBN, pp.63-68</ref> 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.<ref name=Toussaint >Toussaint, Stanley D. Behold the King: A Study of Matthew. Kregel Academic & Professional, 2005. Template:ISBN. pp.215-216</ref><ref>Jensen, Richard A. Preaching Matthew's Gospel. CSS Publishing Company, 1998. Template:ISBN. pp. 25 & 158</ref><ref>Chouinard, Larry. Matthew (The College Press NIV Commentary). College Press Publishing Company, 1997. Template:ISBN. p.321</ref>

ParablesEdit

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File:Brooklyn Museum - The Good Samaritan (Le bon samaritain) - James Tissot.jpg

The Good Samaritan by James Tissot. The Parable of the Good Samaritan is one of the parables of Jesus.

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.<ref name="Lockyer174">Lockyer, Herbert. All the Parables of the Bible. Zondervan, 1988. Template:ISBN. p.174</ref><ref name="JDPentecost10">Pentecost, J. Dwight. The parables of Jesus: Lessons in Life from the Master Teacher. Zondervan, 1998. Template:ISBN. p.10</ref> The parables may appear within longer sermons, as well as other places within the narrative.<ref name=Howick7 /> 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.<ref name="Lisco9-11">Lisco, Friedrich Gustav, and Patrick Fairbairn. The parables of Jesus Explained and Illustrated Volume 29. Nabu Press, 2010. Template:ISBN. pp.9-11</ref><ref>Oxenden, Ashton. The parables of our Lord. William Macintosh Publishers, London, 1864. ASIN: B008RW5N2S. p.6</ref>

In 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".<ref name="Lisco9-11"/> Similarly, in the 20th century, calling a parable "an earthly story with a heavenly meaning",<ref name="Barclay12"/> 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."<ref name="Barclay12">Barclay, William. The Parables of Jesus. Westminster John Knox Press, 1999. Template:ISBN p.12.</ref>

One of the major reasons why Jesus spoke in parables to the Jews was explained to the disciples of Jesus by Jesus himself. It is found in Matthew 13:13-14; there Jesus explains why he used much of parables to the people of Israel. Jesus explained that it was so for the fulfillment of the prophecy of Isaiah the prophet, and this is found in Isaiah 6:9-10. This was for the people of Israel not to understand and realize who Jesus is and accept him, he purposely did this to make provision for Gentiles<ref>Template:Citation</ref> to be part of the children of God.

MiraclesEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} 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,<ref>Template:Bibleverse</ref> Jesus did not say: "My power has saved you" but says "Rise and go; your faith has saved you."<ref>Template:Cite book</ref><ref>Template:Cite book</ref> 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.<ref>Template:Bibleverse</ref><ref>Template:Cite book</ref>

Believe the miracles, that you may know and understand that the Father is in me, and I in the Father. —John 10:38<ref>The emergence of Christian theology by Eric Francis Osborn 1993 Template:ISBN page 100</ref>{{#if:|{{#if:|}}
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File:Palma il Giovane 001.jpg

Jesus healing the paralytic in The Pool by Palma il Giovane, 1592

One 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.<ref name="Blomberg197" /> In 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".<ref name="Blomberg197">Template:Cite book</ref>

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.<ref name="Catholic Encyclopedia on Miracles">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Christians believe that while Jesus' experiences of hunger, weariness, and death were evidences of his humanity, the miracles were evidences of his deity.<ref>Lockyer, Herbert. All the Parables of the Bible. Zondervan, 1988. Template:ISBN. p.25</ref><ref>Brande, William Thomas, George William Cox. A dictionary of science, literature, & art. London, 1867, also Published by Old Classics on Kindle, 2009, page 655</ref><ref>Ramm, Bernard L. An Evangelical Christology: Ecumenic and Historic. Regent College Publishing, 1993. Template:ISBN. p.45</ref>

Christian 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.<ref name="Catholic Encyclopedia on Miracles" /> Authors Ken and Jim Stocker state that "every single miracle Jesus performed was an act of love".<ref>Stocker, Ken. Jim Stocker. Facts, Faith, and the FAQs. Xulon Press, 2006. Template:ISBN. p.139</ref> And each miracle involves specific teachings.<ref>Maguire, Robert. The Miracles of Christ. Ulan Press, 2012. ASIN: B009QMIYOW. p.133</ref><ref>Wiersbe, Warren W. Classic Sermons on the Miracles of Jesus. Kregel Academic & Professional, 1995. Template:ISBN. p.132</ref>

Since according to the Gospel of John<ref>Template:Bibleverse</ref> 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 Template:Bibleref2 he declared that his miracles have greater evidential value than the testimony of John the Baptist.<ref name="Catholic Encyclopedia on Miracles" />

Crucifixion and atonementEdit

Template:See also Template: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.<ref>Powell, Mark Allan (ed.) and David R. Bauer (ed.). Who do you say that I am? Essays on Christology. Westminster John Knox Press, 1999. Template:ISBN. p.106</ref>

Johannine "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 (Template:Bibleref2; Template:Bibleref2; Template:Bibleref2).<ref>Bauckhman, Richard. "The Johannine Jesus and the Synoptic Jesus". [2] Template:Webarchive 2 May 2013</ref> 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.<ref name=Cullmann >Template:Cite book</ref><ref>Template:Cite book</ref> This builds upon the salvific theme of the Gospel of John which begins in John 1:36 with John the Baptist's proclamation: "The Lamb of God who takes away the sins of the world".<ref name=Pollard >Template:Cite book</ref><ref name=Hengel371 >Template:Cite book</ref> Further reinforcement of the concept is provided in 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.<ref name=DeHaan >Template:Cite book</ref>

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".<ref name=Matera67 >Template:Cite book</ref> In this view, as in 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.<ref name=Matera67 /><ref>The speeches in Acts: their content, context, and concerns by Marion L. Soards 1994 Template:ISBN page 34</ref>

Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, Jesus' crucifixion is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the gospels.<ref name=Schwarz132 >Template:Cite book</ref> For Paul, the Crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant eschatological consequences, as in 1 Corinthians 2:8.<ref name=Schwarz132 /> In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8), died "at the right time" (Romans 4:25) based on the plan of God.<ref name=Schwarz132 /> For Paul, the "power of the cross" is inseparable from the resurrection of his Lord.<ref name=Schwarz132 />

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.<ref name=CalvinC >Template:Cite book</ref><ref>The Reading and Preaching of the Scriptures by Hughes Oliphant Old 2002 Template:ISBN page 125</ref> 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.<ref name=SBulgakov >Template:Cite book</ref> 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.<ref>Template:Cite book</ref>

Mormons believe that the Crucifixion was the culmination of Christ's atonement, which began in the Garden of Gethsemane.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Resurrection, Ascension, and Second ComingEdit

{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} Template:See also

File:Rafael - ressureicaocristo01.jpg

Depictions of the Resurrection of Jesus are central to Christian art (Resurrection of Christ by Raphael, 1499–1502).

The New Testament teaches that the Resurrection of Jesus is a foundation of the Christian faith.<ref>Template:Bibleverse, Template:Bibleverse</ref> Christians, through faith in the working of God<ref>Template:Bibleverse</ref> are spiritually resurrected with Jesus, and are redeemed so that they may walk in a new way of life.<ref>Template:Bibleverse</ref>

In the teachings of the apostolic Church, Jesus' 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 Template:Bibleverse 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.<ref>The creed: the apostolic faith in contemporary theology by Berard L. Marthaler 2007 Template:ISBN page 361</ref> 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 Template:Bibleverse:

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.<ref>Dunn, James D. G. Theology of Paul the Apostle. Wm. B. Eerdmans Publishing Company, 2003. Template:ISBN. p. 235</ref> Paul taught that, just as Christians share in Jesus' death in baptism, so they will share in his resurrection<ref name = "Ehrman 2006"/> for Jesus was designated the Son of God by his Resurrection.<ref>Template:Bibleverse</ref><ref name = "Ehrman 2006">Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, USA. 2006. Template:ISBN</ref> 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.<ref>Reichelt, Karl Ludvig and Sverre Holth. Meditation and Piety in the Far East, 2004. Template:ISBN p.30</ref> At the same time, Paul believed that the newly resurrected body would be a spiritual body—immortal, glorified and powerful, in contrast to an earthly body which is mortal, dishonored and weak.<ref>Template:Bibleref2</ref>

The Apostolic Fathers, discussed the death and resurrection of Jesus, including Ignatius (50−115),<ref>Ignatius makes many passing references, but two extended discussions are found in the Letter to the Trallians and the Letter to the Smyrnaeans.</ref> Polycarp (69−155), and Justin Martyr (100−165).<ref>Dialogue with Trypho, critical edition by Philippe Bobichon : Dialogue avec Tryphon. Vol. I, Editions universitaires de Fribourg, 2003, 45, 1-4 online Template:Webarchive</ref> 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.<ref>The Resurrection and the icon by Michel Quenot 1998 Template:ISBN page 72</ref>

Nontrinitarian perspectivesEdit

Template:Further The doctrine of the Trinity, including the belief that Jesus is a person of the Trinity, is not universally accepted among Christians.<ref>Template:Cite encyclopedia</ref><ref>Template:CathEncy</ref> Nontrinitarian Christian groups include the Church of Jesus Christ of Latter-day Saints,<ref>Template:Citation</ref> Unitarians and Jehovah's Witnesses.<ref>"Antitrinitarianism." F. L. Cross (Editor), E. A. Livingstone (Editor). The Oxford Dictionary of the Christian Church. New York: Oxford University Press, 2005. Template:ISBN</ref> Though modern nontrinitarian groups all reject the doctrine of the Trinity, their views still differ widely on the nature of Jesus. Some do not believe that Jesus is God, instead believing that he was a messenger from God, or prophet, or the perfect created human. This is the view espoused by ancient sects such as the Ebionites,<ref>Template:Cite book</ref> and modern-day Unitarians.<ref>Template:Cite book</ref>

ReferencesEdit

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Jesus in Christianity

Contents

Core teachingsEdit

Christ, Logos and Son of GodEdit

Incarnation, Nativity and Second AdamEdit

MinistryEdit

Teachings, parables and miraclesEdit

DiscoursesEdit

ParablesEdit

MiraclesEdit

Crucifixion and atonementEdit

Resurrection, Ascension, and Second ComingEdit

Nontrinitarian perspectivesEdit

See alsoEdit

Further readingEdit

ReferencesEdit