Jesus in Christianity 1

Jesus in Christianity
Christian views of Jesus are based on the teachings and
beliefs outlined in the Canonical gospels, New
Testament letters, and the Christian creeds. These
outline the key beliefs held by Christians about Jesus,
including his divinity, humanity, and earthly life. The
second sentence in the ICET version of the Nicene
Creed states: "We believe in one Lord, Jesus Christ, the
only Son of God...". In the New Testament Jesus
indicates that he is the Son of God by calling God his
father.[2]

Christians consider Jesus the 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.[3] 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 the Eternal Father, as an "agent and servant
of God".[4][5] The choice Jesus made thus
counter-positions him as a new man of morality and
obedience, in contrast to Adam's disobedience.[6] Jesus (on the left) is being identified by John the Baptist as the
"Lamb of God who takes away the sins of the world", in John
Most Christians believe that Jesus was both human and [1]
1:29. 17th century depiction by Vannini.
the Son of God. While there have been theological
debate over the nature of Jesus, Trinitarian Christians
generally believe that Jesus is the Logos, God incarnate, God the Son, and "true God and true man" (or both fully
divine and fully human). Jesus, having become fully human in all respects, suffered the pains and temptations of a
mortal man, yet he did not sin. As fully God, he defeated death and rose to life again. According to the Bible, God
raised him from the dead.[7] He ascended to heaven, to sit at the "Right Hand of God,"[8] and he will return to earth
again for the Last Judgment and the establishment of the Kingdom of God in the World to Come.[9]

Overview
[10]

“ "That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth." — Philippians 2:10

”
Although Christian views of Jesus vary, it is possible to summarize key elements of the shared beliefs among major
denominations based on their catechetical or confessional texts.[11][12][13] Christian views of Jesus are derived from
various sources, but especially from the canonical Gospels, and New Testament letters, such as the Pauline Epistles.
Christians predominantly hold that these works are historically true.[14]
The five major milestones in the gospel narrative of the life of Jesus are his Baptism, Transfiguration, Crucifixion,
Resurrection and Ascension.[15][16][17] These are usually bracketed by two other episodes: his Nativity at the
beginning and the sending of the Paraclete 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. his ministry, parables and
miracles.[18][19]
Jesus in Christianity 2

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.[20][21] These devotions and feasts exist both in Eastern
and Western Christianity.[21]
Christians predominantly profess that through his life, death, and resurrection, Jesus restored man's communion with
God in 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,[22] which had entered human history through the sin of Adam.[23]
However, not all Christian denominations agree on all doctrines, and both major and minor differences on teachings
and beliefs persist throughout Christianity.

Christ, Logos and Son of God

First page of Mark, by Sargis Pitsak

(14th century): "The beginning of
the gospel of Jesus Christ, the Son
of God".

[24]

“ "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

”
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 of Christ and the Son of God. The divinity being again re-affirmed in
Mark 1:11.[25] Matthew 1:1 also starts by calling Jesus Christ and Matthew 1:16 explains it again with: "Jesus, who
is called Christ".
In the Letters of Saint Paul, 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.[26]
In the New Testament, the title "Son of God" is applied to Jesus on many occasions.[27] It is often used to refer to his
divinity, from the beginning in the Annunciation up to the Crucifixion.[27] The declaration that Jesus is the Son of
God is made by many individuals in the New Testament, and on two separate occasions by God the Father as a voice
from Heaven, and is asserted by Jesus himself.[2][27][28][29]
In Christology, the conception that the Christ is the Logos (i.e. The Word) has been important in establishing the
doctrine of the divinity of Christ and his position as God the Son in the Trinity as set forth in the Chalcedonian
Creed. The conception derives from the opening of the Gospel of John, commonly translated into English as: "In the
Jesus in Christianity 3

beginning was the Word, and the Word was with God, and the Word was God." In the original Greek, Logos (λόγος)
is used for "Word," and in theological discourse, this is often left untranslated.
The pre-existence of Christ refers to the doctrine of the personal existence of Christ before his conception. One of
the relevant Bible passages is John 1:1-18 where, in the Trinitarian view, Christ is identified with a pre-existent
divine hypostasis called the Logos or Word. However, other non-Trinitarian views question the aspect of personal
pre-existence or question the aspect of divinity, or both. 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.[30] John 17:24 also
refers to the Father loving Jesus "before the foundation of the world".[30]
Following the Apostolic Age, from the 2nd century onwards, several controversies developed about how the human
and divine are related within the person of Jesus.[31][32][33] Eventually in 451 the Hypostatic union was decreed,
namely that Jesus is both fully divine and fully human.[31][32][34][35] However, differences among Christian
denominations continued thereafter - see the article on Christology for details.

Incarnation, Nativity and Second Adam

Nativity of Jesus, by Geertgen tot Sint Jans, c.

1490

“ 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 regards the birth of Jesus as the model for all creation.
[36][37][38][39]
”
Apostle Paul viewed the birth of Jesus as an event of cosmic significance which brought forth a "new man" who
undid the damage caused by the fall of the first man, Adam. Just as the Johannine view of Jesus as the incarnate
Logos proclaims the universal relevance of his birth, the Pauline perspective emphasizes the birth of a new man and
a new world in the birth of Jesus.[6] 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.[6]
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 inheritance. The birth of Jesus, on the other hand,
counterbalanced the fall of Adam, bringing forth redemption and repairing the damage done by Adam.[40]
In the 2nd century Church Father Irenaeus writes:
Jesus in Christianity 4

"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."[41][42]
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.[6][43][44] 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.[45] In this view, the birth, death and Resurrection of Jesus
brought about salvation, undoing the damage of Adam.[46]

Ministry
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.[47] The Gospel of Luke (3:23)
states that Jesus was "about 30 years of age" at the start of his
ministry.[48][49] The date of the start of his ministry has been estimated
at around AD 27-29 and the end in the range AD
30-36.[48][48][49][49][50][51]

Jesus' Early Galilean ministry begins when after his Baptism, he goes
back to Galilee from his time in the Judean desert.[52] 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.[47][53] The Major Galilean ministry which begins in Matthew
8 includes the Commissioning the twelve Apostles, and covers most of The Communion of the Apostles, by Luca
the ministry of Jesus in Galilee.[54][55] The Final Galilean ministry Signorelli, 1512.

begins after the death of John the Baptist as Jesus prepares to go to

Jerusalem.[56][57]

In the Later Judean ministry Jesus starts his final journey to Jerusalem through Judea.[58][59][60][61] 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.[62][63][64]
The Final ministry in Jerusalem is sometimes called the Passion Week and begins with the Jesus' triumphal entry
into Jerusalem.[65] 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.[66]
Jesus in Christianity 5

Teachings, parables and miracles

A Gospel of John, 1056

[67]

“ "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

”
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, as well as 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 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.[68]
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: "he whom God hath sent speaketh the words
of God" and Jesus stating in John 7:16: "My teaching is not mine, but his that sent me".[67][69] 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.[29][70]

Discourses
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.[71] Although some of the
teachings of Jesus are reported as taking place within the formal
atmosphere of a synagogue (e.g. in Matthew 4:23) many of the
discourses are more like conversations than formal lectures.[72]

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.[73][74] Each of the five discourses has
some parallel passages in the Gospel of Mark or the Gospel of
Luke.[75] The five discourses in Matthew begin with the Sermon
Jesus' Farewell Discourse to his eleven remaining
on the Mount, which encapsulates many of the moral teaching of
disciples after the Last Supper, from the Maesta by
Jesus and which is one of the best known and most quoted Duccio.
elements of the New Testament.[72][76] The Sermon on the Mount
includes the Beatitudes which describe the character of the people of the Kingdom of God, expressed as
Jesus in Christianity 6

"blessings".[77] The Beatitudes focus on love and humility rather than force and exaction and echo the key ideals of
Jesus' teachings on spirituality and compassion.[78][79][80] 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.[81][82][83]

Parables
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.[84][85] The parables may appear within longer sermons, as well as
other places within the narrative.[72] 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.[86][87]
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".[86] Similarly, in the 20th century, calling a parable "an earthly story with a heavenly meaning",[88]
William Barclay states that the parables of Jesus use familiar examples to lead men's 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."[88]

Miracles

Jesus healing the paralytic by Palma il Giovane,

1592

[89]

“ "Believe the miracles, that you may know and understand that the Father is in me, and I in the Father." — John 10:38

”
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,[Lk 17:19] Jesus did not say: "My
power has saved you" but says "Rise and go; your faith has saved you."[90][91] 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.[Mt 14:34-36]
[92]

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.[93] In Matthew 10:8 he advised his disciples to heal the sick without payment and
Jesus in Christianity 7

stated: "freely ye received, freely give."[93]

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 Jesus as God and
Man.[94] Christians believe that while Jesus' experiences of hunger, weariness, and death were evidences of his
humanity, the miracles were evidences of his deity.[95][96][97]
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 not to awe men by the feeling of omnipotence, but to show compassion for sinful
and suffering humanity.[94][98] And each miracle involves specific teachings.[99][100]
Since according to the Gospel of John[20:30] it was impossible to narrate all the miracles performed by Jesus, the
Catholic Encyclopedia states that the miracles presented in the Gospels were selected for a twofold reason: first for
the manifestation of God's glory, and then for their evidential value. Jesus referred to his "works" as evidences of his
mission and his divinity, and in John 5:36 he declared that his miracles have greater evidential value than the
testimony of John the Baptist.[94]

Crucifixion and atonement

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.[101]
In Johannine "agent Christology" 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.[5][102] This builds on 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".[103][104] 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.[105]
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".[106] 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.[106][107]
Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is
directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his
abbreviation of the message of the gospels.[108] 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.[108] 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.[108] For Paul the "power of the cross" is not separable from the Resurrection of Jesus.[108]
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.[109][110] 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.[111] 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.[112]
Jesus in Christianity 8

Resurrection, Ascension and Second Coming

The New Testament teaches that the resurrection of Jesus is a foundation of the Christian faith.[1 Cor 15:12-20] [1 Pet 1:3]
Christians, through faith in the working of God[Col 2:12] are spiritually resurrected with Jesus, and are redeemed so
that they may walk in a new way of life.[Rom 6:4]
In the teachings of the apostolic Church, the resurrection was seen as
heralding a new era. Forming a theology of the resurrection fell to
Apostle Paul. It was not enough for Paul to simply repeat elementary
teachings, but as Hebrews 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.[113] 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 1 Corinthians 15:20-22:

But Christ really has been raised from the dead. He is the
first of all those who will rise. Death came because of
what a man did. Rising from the dead also comes because
of what a man did. Because of Adam, all people die. So
because of Christ, all will be made alive.
If the cross stands at the center of Paul's theology, so does the
Emperor Constantine and bishops with the Creed
Resurrection: unless the one died the death of all, the all would have of 381.
little to celebrate in the resurrection of the one.[114] Paul taught that,
just as Christians share in Jesus' death in baptism, so they will share in his resurrection[115] for Jesus was designated
the Son of God by his resurrection.[Rom 1:4] [115] 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.[116] At the same time, Paul believed that the
newly resurrected body would be a heavenly body; immortal, glorified, powerful and pneumatic in contrast to an
earthly body, which is mortal, dishonored, weak and psychic.[117] According to theologian Peter Carnley, the
resurrection of Jesus was different from the Resurrection of Lazarus as: "In the case of Lazarus, the stone was rolled
away so that he could walk out.... the raised Christ didn't have to have the stone rolled away, because he is
transformed and can appear anywhere, at any time."[118]

The Apostolic Fathers, discussed the death and resurrection of Jesus, including Ignatius (50−115),[119] Polycarp
(69−155), and Justin Martyr (100−165). Following the conversion of Constantine and the liberating Edict of Milan
in 313, the ecumenical councils of the 4th, 5th and 6th centuries, that focused on Christology helped shape the
Christian understanding of the redemptive nature of Resurrection, and influenced both the development of its
iconography, and its use within Liturgy.[120]
Jesus in Christianity 9

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[1] The Lamb of God by Sergei Bulgakov 2008 ISBN 0-8028-2779-9 page 263
[2] One teacher: Jesus' teaching role in Matthew's gospel by John Yueh-Han Yieh 2004 ISBN 3-11-018151-7 pages 240-241
[3] Oxford Companion to the Bible p.649
[4] The Christology of Anselm of Canterbury by Dániel Deme 2004 ISBN 0-7546-3779-4 pages 199-200
[5] The Christology of the New Testament by Oscar Cullmann 1959 ISBN 0-664-24351-7 page 79
[6] Systematic Theology, Volume 2 by Wolfhart Pannenberg 2004 0567084663 ISBN pages 297-303
[7] Acts 2:24, Romans 10:9, 1Cor 15:15, Acts 2:31-32, 3:15, 3:26, 4:10, 5:30, 10:40-41, 13:30, 13:34, 13:37, 17:30-31, 1Cor 6:14, 2Cor 4:14,
Gal 1:1, Eph 1:20, Col 2:12, 1Thess 1:10, Heb 13:20, 1Pet 1:3, 1:21
[8] Mark 16:19, Luke 22:69, Acts 2:33, 5:31, 7:55-56, Romans 8:34, Eph 1:20, Col 3:1, Hebrews 1:3, 1:13, 10:12, 12:2, 1Peter 3:22
[9] Acts 1:9-11
[10] Catholic encyclopedia: Holy Name of Jesus (http:/ / www. newadvent. org/ cathen/ 07421a. htm)
[11] Jackson, Gregory Lee, Catholic, Lutheran, Protestant: a doctrinal comparison 1993 ISBN 978-0-615-16635-3 Part One: "Areas of
Agreement", pages 11-17
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[13] Basic Christian doctrine by John H. Leith 1993 ISBN 0-664-25192-7 pages 1-2
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[15] Essays in New Testament interpretation by Charles Francis Digby Moule 1982 ISBN 0-521-23783-1 page 63
[16] The Melody of Faith: Theology in an Orthodox Key by Vigen Guroian 2010 ISBN 0-8028-6496-1 page 28
[17] Scripture in tradition by John Breck 2001 ISBN 0-88141-226-0 page 12
[18] The Bible Knowledge Commentary by John F. Walvoord, Roy B. Zuck 1983 ISBN 0-88207-812-7 page 100
[19] The words and works of Jesus Christ by J. Dwight Pentecost 2000 ISBN 978-0-310-30940-6 page 212
[20] Outlines of dogmatic theology, Volume 2 by Sylvester Hunter 2010 ISBN 1-146-98633-5 page 443
[21] Jesus: the complete guide by Leslie Houlden 2006 ISBN 0-8264-8011-X page 426
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declarationum de rebus fidei et morum (1965) §1529; John 14:2–3
[23] Thirty Nine Articles of the Church of England, article 9; Augsburg Confession, article 2; Second Helvetic Confession, chapter 8;
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dq=Justin+ Martyr+ christology), Collegeville, Minn.: Liturgical Press, pp. 149, ISBN 0-8146-5078-3,
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[36] The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 ISBN 0-8028-3785-9 page
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Jesus in Christianity 10

[43] Christ in Christian Tradition: From the Apostolic Age to Chalcedon by Aloys Grillmeier, John Bowden 1975 ISBN 0-664-22301-X pages
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[44] The Witness of Jesus, Paul and John: An Exploration in Biblical Theology by Larry R. Helyer 2008 ISBN 0-8308-2888-5 page 282
[45] Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 ISBN 0-86012-006-6 pages 474 and 1434
[46] Burke, Raymond L.; et al. (2008). Mariology: A Guide for Priests, Deacons, Seminarians, and Consecrated Persons ISBN
978-1-57918-355-4 pages 613-614
[47] Christianity: an introduction by Alister E. McGrath 2006 ISBN 978-1-4051-0901-7 pages 16-22
[48] The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN
978-0-8054-4365-3 page 114
[49] Paul L. Maier "The Date of the Nativity and Chronology of Jesus" in Chronos, kairos, Christos: nativity and chronological studies by Jerry
Vardaman, Edwin M. Yamauchi 1989 ISBN 0-931464-50-1 pages 113-129
[50] Jesus & the Rise of Early Christianity: A History of New Testament Times by Paul Barnett 2002 ISBN 0-8308-2699-8 pages 19-21
[51] Sanders (1993). pp. 11, 249.
[52] The Gospel according to Matthew by Leon Morris ISBN 0-85111-338-9 page 71
[53] The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pages 117-130
[54] A theology of the New Testament by George Eldon Ladd 1993ISBN page 324
[55] The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pages 143-160
[56] Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 pages 97-110
[57] The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pages 165-180
[58] The Christology of Mark's Gospel by Jack Dean Kingsbury 1983 ISBN 0-8006-2337-1 pages 91-95
[59] The Cambridge companion to the Gospels by Stephen C. Barton ISBN 0-521-00261-3 pages 132-133
[60] Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 pages 121-135
[61] The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pages 189-207
[62] Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 page 137
[63] The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pages 211-229
[64] Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 page 929
[65] Steven L. Cox, Kendell H Easley, 2007 Harmony of the Gospels ISBN 0-8054-9444-8 pages 155-170
[66] Matthew by David L. Turner 2008 ISBN 0-8010-2684-9 page 613
[67] Eric Francis Osborn, 1993 The emergence of Christian theology ISBN 0-521-43078-X page 98
[68] Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 441-442
[69] The missions of Jesus and the disciples according to the Fourth Gospel by Andreas J. Köstenberger 1998 ISBN 0-8028-4255-0 pages
108-109
[70] Matthew by Charles H. Talbert 2010 ISBN 0-8010-3192-3 page 149
[71] John by Gail R. O'Day, Susan Hylen 2006 ISBN 978-0-664-25260-1, Chapter 15: The Farewell Discourse, pages 142-168
[72] The Sermons of Jesus the Messiah by E. Keith Howick 2003 ISBN 978-1-886249-02-8 pages 7-9
[73] The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN
978-0-8054-4365-3 pages 194-196
[74] The Gospel of Matthew by Craig S. Keener 2009 ISBN 978-0-8028-6498-7 pages 37-38
[75] The Gospel of Matthew by R. T. France 2007 ISBN 978-0-8028-2501-8 page 9
[76] The Sermon on the mount: a theological investigation by Carl G. Vaught 2001 ISBN 978-0-918954-76-3 pages xi-xiv
[77] "Beatitudes." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
[78] A Dictionary Of The Bible by James Hastings 2004 ISBN 1-4102-1730-2 page 15-19
[79] Jesus the Peacemaker by Carol Frances Jegen 1986 ISBN 0-934134-36-7 pages 68-71
[80] The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1-931018-31-6, pages 63-68
[81] Behold the King: A Study of Matthew by Stanley D. Toussaint 2005 ISBN 0-8254-3845-4 pages 215-216
[82] Preaching Matthew's Gospel by Richard A. Jensen 1998 ISBN 978-0-7880-1221-1 pages 25 & 158
[83] Matthew by Larry Chouinard 1997 ISBN 0-89900-628-0 page 321
[84] All the Parables of the Bible by Herbert Lockyer 1988 ISBN 978-0-310-28111-5 page 174
[85] J. Dwight Pentecost, 1998 The parables of Jesus: lessons in life from the Master Teacher ISBN 0-8254-3458-0 page 10
[86] Friedrich Gustav Lisco 1850 The Parables of Jesus Daniels and Smith Publishers, Philadelphia pages 9-11
[87] Ashton Oxenden, 1864 The parables of our Lord? William Macintosh Publishers, London, page 6
[88] William Barclay, 1999 The Parables of Jesus ISBN 0-664-25828-X pages 12.
[89] The emergence of Christian theology by Eric Francis Osborn 1993 ISBN 0-521-43078-X page 100
[90] Berard L. Marthaler 2007 The creed: the apostolic faith in contemporary theology ISBN 0-89622-537-2 page 220
[91] Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6 page 235
[92] Pheme Perkins 1988 Reading the New Testament ISBN 0-8091-2939-6 page 54
[93] The Miracles of Jesus by Craig Blomberg, David Wenham 1986 ISBN 1-85075-009-2 page 197
[94] Catholic Encyclopedia on Miracles (http:/ / www. newadvent. org/ cathen/ 10338a. htm)
[95] Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6 page 25
Jesus in Christianity 11

[96] William Thomas Brande, George William Cox, A dictionary of science, literature, & art London, 1867, also Published by Old Classics on
Kindle, 2009, page 655
[97] Bernard L. Ramm 1993 An Evangelical Christology ISBN 1-57383-008-9 page 45
[98] Author Ken Stocker states that "every single miracle was an act of love": Facts, Faith, and the FAQs by Ken Stocker, Jim Stocker 2006
ISBN page 139
[99] Robert Maguire 1863 The miracles of Christ published by Weeks and Co. London page 133
[100] Warren W. Wiersbe 1995 Classic Sermons on the Miracles of Jesus ISBN 0-8254-3999-X page 132
[101] Who do you say that I am? Essays on Christology by Jack Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 ISBN 0-664-25752-6
page 106
[102] The Johannine exegesis of God by Daniel Rathnakara Sadananda 2005 ISBN 3-11-018248-3 page 281
[103] Johannine Christology and the Early Church by T. E. Pollard 2005 ISBN 0-521-01868-4 page 21
[104] Studies in Early Christology by Martin Hengel 2004 ISBN 0-567-04280-4 page 371
[105] Studies in Revelation by M. R. De Haan, Martin Ralph DeHaan 1998 ISBN 0-8254-2485-2 page 103
[106] New Testament christology by Frank J. Matera 1999 ISBN 0-664-25694-5 page 67
[107] The speeches in Acts: their content, context, and concerns by Marion L. Soards 1994 ISBN 0-664-25221-4 page 34
[108] Christology by Hans Schwarz 1998 ISBN 0-8028-4463-4 pages 132-134
[109] Calvin's Christology by Stephen Edmondson 2004 ISBN 0-521-54154-9 page 91
[110] The Reading and Preaching of the Scriptures by Hughes Oliphant Old 2002 ISBN 0-8028-4775-7 page 125
[111] The Lamb of God by Sergei Bulgakov 2008 ISBN 0-8028-2779-9 page 129
[112] Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 ISBN 0-86012-006-6 page 74
[113] The creed: the apostolic faith in contemporary theology by Berard L. Marthaler 2007 ISBN 0-89622-537-2 page 361
[114] Theology of Paul the Apostle by James D. G. Dunn 2003 ISBN page 235
[115] Ehrman, Bart. Peter, Paul, and Mary Magdalene: The Followers of Jesus in History and Legend. Oxford University Press, USA. 2006.
ISBN 0-19-530013-0
[116] Meditation and Piety in the Far East by Karl Ludvig Reichelt, Sverre Holth 2004 ISBN 0-227-17235-3 page 30
[117] Corinthians 15:42-49 (http:/ / www. biblegateway. com/ passage/ ?search=1+ Corinthians+ 15:42-49& version=NIV) with commentary by
Dale B. Martin, The Corinthian Body, Yale University Press, 1999. ISBN 0-300-08172-3 p. 126 in particular.
[118] National Interest - Archbishop Peter Carnley (http:/ / www. abc. net. au/ rn/ nationalinterest/ stories/ 2000/ 121991. htm)
[119] Ignatius makes many passing references, but two extended discussions are found in the Letter to the Trallians and the Letter to the
Smyrnaeans.
[120] The Resurrection and the icon by Michel Quenot 1998 ISBN 0-88141-149-3 page 72
Article Sources and Contributors 12

Article Sources and Contributors

Jesus in Christianity  Source: http://en.wikipedia.org/w/index.php?oldid=540843809  Contributors: 28421u2232nfenfcenc, 2nd Piston Honda, A.J.A., Aarchiba, Abdulla.faleel,
Adambiswanger1, Adminvehiculos, Adriatikus, Afaprof01, Agneljose, Ajh16, Alex43223, Alexandria, Allens, Alvaro, Andrew c, Andycjp, Antonrojo, Archola, Asokanvvr, Aster Selene,
Atbrimhall1950, Atemperman, Athanasius28, AuburnPiIot, Barek, Bbagot, Beeshoney, Benzipporah, Bihco, Billjefferys, Bran1016, CIS, CME GBM, COGDEN, Caesura, Calieber, Caltas, Cam
Churchill, CarterHays, Charles Matthews, CheeseDreams, Chensiyuan, Chris the speller, ChrisG, Chuckiesdad, Clicketyclack, Clinkophonist, Closedmouth, Cmmmm, Cohesion, Colterne,
Conscious, Cremepuff222, DK49, Daniel3, Diannaa, Dimadick, Dispenser, DisturbedMonkey, Dmelin89, Dmyersturnbull, Docu, Dogface, Drboisclair, Duncan.france, Dybryd, Dysprosia,
Edgar181, Edison, Editor2020, Energyfreezer, Eugene-elgato, Fabricationary, Favonian, Fenevad, FlexGunship, Friday, Fukstick, Gary D, Gary Sellars, Gazjo, George The Dragon, Ghakko,
Goodone121, GordonWatts, GreatWhiteNortherner, Grogbor, Grondemar, Gtrmp, Guðsþegn, Haukurth, Hawstom, Heironymous Rowe, Henrygb, History2007, Homestarmy, Iamdaniel,
Iluv2skate1988, Imranbaig, JNW, JW1805, Jacob Haller, Jarhed, Jasonschnarr, Jayjg, JimWae, Johnstone, Jon513, JonHarder, Jonathunder, Joren, Joseph Solis in Australia, Jpers36, K.M.,
KHM03, Khazar2, KillerChihuahua, Kinneyboy90, KitHutch, Lazily, Lholst, LikwidFlux, Lolhats, Lord Anubis, Lord Kenneth, Lostcaesar, M1923, MDCore, MKoltnow, MPerel, Macmelvino,
Makeemlighter, Man vyi, Mangostar, Marax, Marktoiii0, MattieTK, Mennonot, Midoriko, Mike Rosoft, Minesweeper, Minimac, Moe Epsilon, Moorlock, Morning277, Morwen, Mpolo, Mr
hyde24, Myth&Truth, Naddy, Natalie Erin, Nathanielfirst, Neelix, NewEnglandYankee, NorwegianBlue, Ojigiri, Olivier, Orijok, Oscillate, P0lyglut, PTJoshua, Pastor Jim Feeney, Ph.D.,
Pastordavid, Persian Poet Gal, Peter Delmonte, Pjacobi, Plainnym, Pqrs9, Preost, Ptolemy Caesarion, QueenCake, Queerudite, R'n'B, RainbowOfLight, Razorflame, Recognizance, RedWolf,
Reddi, Remiel, Ret.Prof, Ricky6669, Rjwilmsi, Rocketgirl2, SPQR210534, Sam11244, Sangitalaya, Scaife, Scifiintel, Sedrtfgyhujinomkl, ShaneKing, Silence, Silentkiller101, Simmid3093,
SimonP, Skittleys, SlackerMom, Slrubenstein, Smcspinsrecords, Sophia, SparrowsWing, Spondoolicks, StAnselm, SteinbDJ, Stephenb, Striver, Stylteralmaldo, Sun Creator, Sunborn,
Supercobrajet, TX Ciclista, Tannin, Tb, Tcr25, Telpardec, Template namespace initialisation script, Tom-, Tommy2010, Torritorri, Tregoweth, Tryptofish, Ttiotsw, Uisce, UtherSRG,
VaneWimsey, Vanished user ewfisn2348tui2f8n2fio2utjfeoi210r39jf, Vegfarandi, Veledan, Waitey2k9, WalterRobinsonII, Wereon, Wesley, WhisperToMe, Wik, Wjhonson, Woijf, Woohookitty,
Yahel Guhan, Yboord028, Zachjdavis, Zoney, 243 anonymous edits

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File:Ottavio vannini, san giovanni che indica il Cristo a Sant'Andrea.jpg  Source:
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