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InChristianity,Jesus is theSon of God as chronicled in theBible'sNew Testament, as well asprophesied in theOld Testament, and is held to beGod the Son, aprosopon (Person) of theTrinity ofGod.Christians believe him to be theJewishmessiah (giving him the titleChrist),who was prophesied in the Bible'sOld Testament. ThroughJesus's crucifixion andresurrection, Christians believe that God offers humanssalvation andeternal life,[1] with Jesus's deathatoning for allsin.
These teachings emphasize that as theLamb of God, Jesus chose to suffer nailed to the cross atCalvary as a sign of his obedience to the will of God, as an "agent and servant of God".[2][3] Jesus's choice positions him as a man of obedience,in contrast toAdam's disobedience.[4] According to the New Testament, after God raised him from the dead,[5] Jesusascended to heaven tosit at the right hand ofGod the Father,[6] with his followers awaiting hisreturn to Earth and God's subsequentLast Judgment.[7]
According to thegospel accounts, Jesus wasborn of a virgin, andhe taught otherJews how to follow God (sometimes usingparables), performedmiracles and gathereddisciples. Christians generally believe that this narrative ishistorically true.
While there has been theological debate over thenature of Jesus,Trinitarian Christians believe that Jesus is theLogos,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 andtemptations of a mortal man, yet hedid not sin.
Although Christian views of Jesus vary, it is possible to summarise the key elements of the beliefs shared by major Christian denominations by analysing theircatechetical orconfessional texts.[8][9][10] Christian views of Jesus are derived from various biblical sources, particularly from thecanonical gospels andNew Testament letters such as thePaul epistles. Christians predominantly hold that these works are historically true.[11]
Those Christian groups or denominations which are committed to what are considered biblicallyorthodox Christianity nearly all agree that Jesus:[12]
Some groups considered to be Christian hold beliefs that are considered to beheterodox. For example, believers inmonophysitism reject the idea that Jesus has two natures, one human and one divine.[14]
The five major milestones in the gospel narrative of thelife of Jesus are hisbaptism,transfiguration, death by crucifixion, resurrection andascension to Heaven.[15][16][17] These are usually bracketed by two other episodes: hisnativity at the beginning and the sending of theParaclete (Holy Spirit) at the end.[15][17] The gospel accounts of the teachings of Jesus are often presented in terms of specific categories involving his "works and words", e.g., hisministry,parables andmiracles.[18][19]
Christians not only attach theological significance to the works of Jesus, but also to his name; devotions to thename of Jesus go back to theearliest days of Christianity.[20][21] These exist today both inEastern andWestern Christianity.[21]
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 theNew Covenant. His death on a cross is understood as a redemptive sacrifice: the source of humanity's salvation and theatonement for sin[22] which had entered human history throughthe sin of Adam.[23]
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[24]
Jesus is mediator, but […] the title meansmore than someonebetween God and man. He is not just a third party between God and humanity. [...] As true God he brings God to mankind. As true man he brings mankind to God.[25]
Most Christians generally consider Jesus to be the Christ, the long-awaitedMessiah, as well as the one and only Son of God. The opening words in theGospel 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. Hisdivinity is again re-affirmed inMark 1:11.[26]Matthew 1:1 which begins by calling Jesus the Christ andin verse 16 explains it again with the affirmation: "Jesus, who is called Christ".
In the Pauline epistles, the wordChrist is so closely associated with Jesus that apparently for theearly Christians there was no need to claim that Jesus was Christ, for that was considered widely accepted among them. Hence Paul could use the termChristos with no confusion about who it referred to, and as in1 Corinthians 4:15 andRomans 12:5 he could use expressions such as "in Christ" to refer to the followers of Jesus.[27]
In the New Testament, the title "Son of God" is applied to Jesus on many occasions, from theAnnunciation up to theCrucifixion.[28] The declaration that Jesus is the Son of God is made by many individuals in the New Testament, and on two occasions byGod the Father as a voice from Heaven, and is asserted by Jesus himself.[28][29][30][31]
InChristology, the concept that Christ is theLogos (i.e., "The Word") has been important in establishing thedoctrine of the divinity of Christ and his position as God the Son in the Trinity[32] as set forth in theChalcedonian Creed. This derives from theopening 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."[33] λόγος in the originalKoine Greek is translated asWord and in theological discourse, this is often left in its Englishtransliterated form,Logos.
Thepre-existence of Christ refers to the existence of Christ before hisincarnation as Jesus. One of the relevant New Testament passages isJohn 1:1-18 where, in the Trinitarian view, Christ is identified with a pre-existent divinehypostasis called the Logos or Word. This doctrine is reiterated inJohn 17:5 when Jesus refers to the glory which he had with the Father "before the world was" during theFarewell Discourse.[34]John 17:24 also refers to the Father loving Jesus "before the foundation of the world".[34]Nontrinitarian views about the pre-existence of Christ vary, with some rejecting it and others accepting it.
Following theApostolic Age, from the 2nd century forward, several controversies developed about how the human and divine are related within the person of Jesus.[35][36][37] Eventually in 451, the concept of ahypostatic union was stated at the Council of Chalcedon, namely that Jesus is both fully divine and fully human.[35][36][38][39] However, differences among Christian denominations continued thereafter, with some rejecting the hypostatic union in favor of monophysitism.
He is the image of the invisible God, thefirstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible. —Colossians 1:15-16
The above verse from Colossians regards the birth of Jesus as the model for all creation.[40][41][42][43]
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 theJohannine 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.[4] Paul'seschatological 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.[4]
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.[44]
In the 2nd century Church FatherIrenaeus 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."[45][46]
Inpatristic 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.[4][47][48] 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.[49] In this view, the birth, death and resurrection of Jesus brought about salvation, undoing the damage of Adam.[50]
Christians believe Jesus was from theDavidic line; as thebiological son of David, he would be of theJewish race, ethnicity, nation, and culture.[51][52] One argument against this would be a contradiction in Jesus' genealogies: Matthew saying he is the son ofSolomon and Luke saying he is the son ofNathan—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 (themitzvah that a man must marry his brother's childless widow).[53]
Jesus grew up in Galilee and much of his ministry took place there.[54] The languages spoken in Galilee and Judea during the 1st century AD includeJewish Palestinian Aramaic,Hebrew, andGreek, with Aramaic being predominant.[55][56] There is substantial consensus that Jesus gave most of his teachings in Aramaic[57] in theGalilean dialect.[58][59]
The canonical gospels describe Jesus wearingtzitzit – the tassels on atallit – inMatthew 14:36[60] andLuke 8:43–44.[61] 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.[62][63][64]: 48–51
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)
Jesus seemed to have two basic concerns with reference to people and the material: (1) that they be freed from the tyranny of things and (2) that they be actively concerned for the needs of others.[25]
In the canonical gospels, the Ministry of Jesus begins with his baptism in the countryside ofJudea, near theRiver Jordan and ends inJerusalem, following theLast Supper.[65] TheGospel of Luke (3:23) states that Jesus was "about 30 years of age" at the start of his ministry.[66][67] 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.[66][67][68][69]
Jesus' early Galilean ministry begins when after his baptism, he goesback to Galilee from his time in theJudean desert.[70] In this early period he preaches around Galilee and recruitshis first disciples who begin to travel with him and eventually form the core of the early Church.[65][71] The major Galilean ministry which begins inMatthew 8 includes thecommissioning of the Twelve Apostles, and covers most of the ministry of Jesus in Galilee.[72][73] The final Galilean ministry begins after thedeath of John the Baptist as Jesus prepares to go to Jerusalem.[74][75]
In the later Judean ministry Jesus starts his final journey to Jerusalem through Judea.[76][77][78][79] As Jesus travels towards Jerusalem, in the laterPerean 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.[80][81][82]
The final ministry in Jerusalem is sometimes called thePassion Week and begins with the Jesus'triumphal entry into Jerusalem.[83] The gospels provide more details about the final ministry than the other periods, devoting about one third of their text to thelast week of the life of Jesus in Jerusalem.[84]
The words that I say unto you I speak not from myself: but the Father who dwells in me does his works. —John 14:10[85]
In the New Testament the teachings of Jesus are presented in terms of his "words and works".[18][19] 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.[19]
Although theCanonical 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.[86]
The New Testament does not present the teachings of Jesus as merely his own teachings, but equates the words of Jesus with divine revelation, withJohn the Baptist stating inJohn 3:34: "For the one whom God has sent speaks the words of God, for God gives the Spirit without limit." and Jesus stating inJohn 7:16: "My teaching is not my own. It comes from the one who sent me".[85][87] InMatthew 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.[31][88]
The gospels include several discourses by Jesus on specific occasions, such as theFarewell Discourse delivered after theLast Supper, the night before his Crucifixion.[89] Although some of the teachings of Jesus are reported astaking place within the formal atmosphere of a synagogue (e.g., inMatthew 4:23) many of the discourses are more like conversations than formal lectures.[90]
TheGospel of Matthew has a structured set of sermons, often grouped as theFive Discourses of Matthew which present many of the key teachings of Jesus.[91][92] Each of the five discourses has some parallel passages in theGospel of Mark or theGospel of Luke.[93] The five discourses in Matthew begin with theSermon 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.[90][94] The Sermon on the Mount includes theBeatitudes which describe the character of the people of theKingdom of God, expressed as "blessings".[95] The Beatitudes focus on love and humility rather than force and exaction and echo the key ideals of Jesus' teachings on spirituality and compassion.[96][97][98] The other discourses in Matthew include theMissionary Discourse inMatthew 10 and theDiscourse on the Church inMatthew 18, providing instructions to the disciples and laying the foundation of the codes of conduct for the anticipated community of followers.[99][100][101]
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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.[102][103] The parables may appear within longer sermons, as well as other places within the narrative.[90] Jesus' parables are seemingly simple and memorable stories, often with imagery, and each conveys a teaching which usually relates the physical world to thespiritual world.[104][105]
In the 19th century, Lisco andFairbairn 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".[104] Similarly, in the 20th century, calling a parable "an earthly story with a heavenly meaning",[106] 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."[106]
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 thepeople of Israel. Jesus explained that it was so for the fulfillment of the prophecy ofIsaiah 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 forGentiles[107] to be part of the children of God.
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 incleansing ten lepers,[108] Jesus did not say: "My power has saved you" but says "Rise and go; your faith has saved you."[109][110] Similarly, in theWalking on Water miracle,Apostle Peter learns an important lesson about faith in that as his faith wavers, he begins to sink.[111][112]
Believe the miracles, that you may know and understand that the Father is in me, and I in the Father. —John 10:38[113]
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.[114] InMatthew 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".[114]
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 theHypostatic union, i.e., the dual natures of Christ's humanity and divinity in onehypostasis.[115] Christians believe that while Jesus' experiences of hunger, weariness, and death were evidences of his humanity, the miracles were evidences of his deity.[116][117][118]
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.[115] Authors Ken and Jim Stocker state that "every single miracle Jesus performed was an act of love".[119] And each miracle involves specific teachings.[120][121]
Since according to theGospel of John[122] it was impossible to narrate all the miracles performed by Jesus, theCatholic 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 inJohn 5:36 he declared that his miracles have greater evidential value than the testimony ofJohn the Baptist.[115]
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The accounts of the crucifixion and subsequent resurrection of Jesus provide a rich background forChristological analysis, from thecanonical gospels to the Pauline epistles.[123]
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 (Matthew 21:37;Mark 12:6;Luke 20:13).[124] The submission of Jesus to crucifixion is a sacrifice made as anagent of God orservant of God, for the sake of eventual victory.[3][125] This builds upon thesalvific theme of theGospel of John which begins inJohn 1:36 withJohn the Baptist's proclamation: "The Lamb of God who takes away the sins of the world".[126][127] Further reinforcement of the concept is provided inRevelation 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.[128]
A central element in the Christology presented in theActs 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".[129] In this view, as inActs 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.[129][130]
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 inGalatians 6:12 may be viewed as his abbreviation of the message of the gospels.[131] For Paul, the Crucifixion of Jesus was not an isolated event in history, but a cosmic event with significanteschatological consequences, as in1 Corinthians 2:8.[131] 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.[131] For Paul, the "power of the cross" is inseparable from the resurrection of his Lord.[131]
John Calvin supported the "agent of God" Christology and argued that in his trial inPilate's Court Jesus could have successfully argued for his innocence, but instead submitted to crucifixion in obedience to the Father.[132][133] This Christological theme continued into the 20th century, both in theEastern andWestern Churches. In the Eastern ChurchSergei 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.[134] 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.[135]
Mormons believe that the Crucifixion was the culmination of Christ's atonement, which began in theGarden of Gethsemane.[136]
The New Testament teaches that the Resurrection of Jesus is a foundation of the Christian faith.[137] Christians, throughfaith in the working of God[138] are spiritually resurrected with Jesus, and areredeemed so that they may walk in a new way of life.[139]
In the teachings of theapostolic Church, Jesus' resurrection was seen as heralding anew era. Forming a theology of the resurrection fell toApostle Paul. It was not enough for Paul to simply repeat elementary teachings, but asHebrews 6:1 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.[140] Paul explained the importance of the resurrection of Jesus as the cause and basis of the hope of Christians to share a similar experience in1 Cor 15:20–22:
But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive.
If the cross stands at the center of Paul's theology, so does the resurrection: unless the one died the death ofall, theall would have little to celebrate in the Resurrection of the one.[141] Paul taught that, just as Christians share in Jesus' death in baptism, so they will share in his resurrection[142] for Jesus was designated the Son of God by his Resurrection.[143][142] 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.[144] At the same time, Paul believed that the newly resurrected body would be aspiritual body—immortal, glorified and powerful, in contrast to an earthly body which is mortal, dishonored and weak.[145]
TheApostolic Fathers, discussed the death and resurrection of Jesus, includingIgnatius (50−115),[146]Polycarp (69−155), andJustin Martyr (100−165).[147] Following theconversion of Constantine and the liberatingEdict of Milan in 313, theecumenical 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 withinliturgy.[148]
The doctrine of the Trinity, including the belief that Jesus is aperson of the Trinity, is not universally accepted among Christians.[149][150] Nontrinitarian Christian groups includethe Church of Jesus Christ of Latter-day Saints,[151]Unitarians andJehovah's Witnesses.[152] 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 theEbionites,[153] and modern-day Unitarians.[154]
{{cite book}}:ISBN / Date incompatibility (help)It is generally agreed that Aramaic was the common language of Israel in the first century AD. Jesus and his disciples spoke the Galilean dialect, which was distinguished from that of Jerusalem (Matt. 26:73).
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