Crucifixion of Jesus

===Christology===
{{See also|Lamb of God}}
{{Christology}}
The accounts of the crucifixion and subsequent resurrection of Jesus provide a rich background for [[Christology|Christological]] analysis, from the canonical Gospels to the [[Pauline epistles]].<ref>''Who do you say that I am? Essays on Christology'' by Mark Allan Powell and David R. Bauer 1999 {{ISBN|0-664-25752-6}} p. 106</ref> Christians believe  Jesus's suffering was foretold in the Old Testament, such as in [[Psalm 22]], and [[Isaiah 53]] prophecy of the [[suffering servant]].<ref>{{cite book |chapter=The Passion |last1=Cross |first1=Frank L. |last2=Livingstone |first2=Elizabeth A. |title=The Oxford dictionary of the Christian church |location=New York |publisher=Oxford University Press |year=2005}}</ref>

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.<ref name=Cullmann >''The Christology of the New Testamen''t by Oscar Cullmann 1959 {{ISBN|0-664-24351-7}} p. 79</ref><ref>''The Johannine exegesis of God'' by Daniel Rathnakara Sadananda 2005 {{ISBN|3-11-018248-3}} p. 281</ref> This builds on the [[salvation in Christianity|salvific]] theme of the [[Gospel of John]] which begins in [[s:Bible (American Standard)/John#1:29|John 1:29]] with [[John the Baptist]]'s proclamation: "The Lamb of God who takes away the sins of the world".<ref name=Pollard >''Johannine Christology'' and the Early Church by T. E. Pollard 2005 {{ISBN|0-521-01868-4}} p. 21</ref><ref name=Hengel371 >''Studies in Early Christology'' by Martin Hengel 2004 {{ISBN|0-567-04280-4}} p. 371</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 >''New Testament christology'' by Frank J. Matera 1999 {{ISBN|0-664-25694-5}} p. 67</ref> In this view, as in [[s:Bible (American Standard)/Acts#2:23|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 fulfillment of the plan of God.<ref name=Matera67 /><ref>''The speeches in Acts: their content, context, and concerns'' by Marion L. Soards 1994 {{ISBN|0-664-25221-4}} p. 34</ref>

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 [[s:Bible (American Standard)/Galatians#6:12|Galatians 6:12]] may be viewed as his abbreviation of the message of the gospels.<ref name=Schwarz132 >''Christology'' by Hans Schwarz 1998 {{ISBN|0-8028-4463-4}} pp.&nbsp;132–134</ref> For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant [[eschatological]] consequences, as in [[s:Bible (American Standard)/1 Corinthians#2:8|1 Corinthians 2:8]].<ref name=Schwarz132 /> In the Pauline view, Jesus, obedient to the point of death ([[s:Bible (American Standard)/Philippians#2:8|Philippians 2:8]]) died "at the right time" ([[s:Bible (American Standard)/Romans#4:25|Romans 4:25]]) based on the plan of God.<ref name=Schwarz132 /> For Paul the "power of the cross" is not separable from the resurrection of Jesus.<ref name=Schwarz132 /> Furthermore, Paul highlighted the idea that Jesus on the cross defeated the spiritual forces of evil "''Kosmokrator''", literally 'the rulers of this world' (used in plural in [[s:Bible (American Standard)/Ephesians#6:12|Ephesians 6:12]]), thus highlighting the idea of victory of light over darkness, or good over evil, through Christ.<ref>{{Cite web |url=https://lightfromthecross.com/ |title=War Between Good and Evil – Light from the Cross |access-date=October 28, 2022 |archive-date=October 28, 2022 |archive-url=https://web.archive.org/web/20221028160340/https://lightfromthecross.com/ |url-status=live }}</ref>

Belief in the redemptive nature of  Jesus's death predates the Pauline letters, to the earliest days of [[Christianity]] and the [[First Christian church|Jerusalem church]].<ref>''Lord Jesus Christ: Devotion to Jesus in Earliest Christianity'' by Larry W. Hurtado (2005) {{ISBN|0-8028-3167-2}} pp.&nbsp;130–133</ref> The [[Nicene Creed]]'s statement that "for our sake he was crucified" is a reflection of this core belief's formalization in the fourth century.<ref name=Harris12>''Christian Theology'' by J. Glyndwr Harris (2002) {{ISBN|1-902210-22-0}} pp.&nbsp;12–15</ref>

[[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 >''Calvin's Christology'' by Stephen Edmondson 2004 {{ISBN|0-521-54154-9}} p. 91</ref><ref>''The Reading and Preaching of the Scriptures'' by [[Hughes Oliphant Old]] 2002 {{ISBN|0-8028-4775-7}} p. 125</ref> This Christological theme continued into the 20th century, both in the [[Eastern Christianity|Eastern]] and Western Christianity. In Eastern Christianity, [[Sergei Bulgakov]] argued, the crucifixion of Jesus was "[[Pre-existence of Christ|pre-eternally]]" determined by the Father before the creation of the world, to redeem humanity from the disgrace caused by [[Fall of man|the fall of Adam]].<ref name=SBulgakov >''The Lamb of God'' by Sergei Bulgakov 2008 {{ISBN|0-8028-2779-9}} p. 129</ref> In Western Christianity, [[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 [[Baptism in Christianity|baptismal water]].<ref>''Encyclopedia of theology: a concise Sacramentum mundi'' by Karl Rahner 2004 {{ISBN|0-86012-006-6}} p. 74</ref>