Jesus

====Ministry in Galilee====
Most scholars hold that Jesus lived in [[Galilee]] and [[Judea]] and did not preach or study elsewhere.<ref name="Dunn303">{{cite encyclopedia |year=2006 |title=The Spirit-Filled Experience of Jesus |encyclopedia=The Historical Jesus in Recent Research |publisher=Eisenbrauns |url=https://books.google.com/books?id=37uJRUF6btAC&pg=PA303 |access-date=14 August 2015 |last=Borg |first=Marcus J. |editor-last1=Dunn |editor-first=James D. G. |page=303 |isbn=978-1-57506-100-9 |archive-url=https://web.archive.org/web/20150910073549/https://books.google.com/books?id=37uJRUF6btAC&pg=PA303 |archive-date=10 September 2015 |editor2-last=McKnight |editor2-first=Scot |url-status=live}}</ref> They agree that Jesus debated with Jewish authorities on the subject of God, performed some healings, taught in [[parable]]s and gathered followers.{{sfn|Levine|2006|p=4}} Jesus' Jewish critics considered his ministry to be scandalous because he feasted with sinners, fraternized with women, and allowed his followers to pluck grain on the Sabbath.{{sfn|Funk|Hoover|The Jesus Seminar|1993|p=3}} According to Sanders, it is not plausible that disagreements over how to interpret the Law of Moses and the Sabbath would have led Jewish authorities to want Jesus killed.{{sfn|Sanders|1993|pp=205–23}}

According to Ehrman, Jesus taught that a coming kingdom was everyone's proper focus, not anything in this life.{{sfn|Ehrman|1999|pp=167–70}} He taught about the Jewish Law, seeking its true meaning, sometimes in opposition to traditions.{{sfn|Ehrman|1999|pp=164–67}} Jesus put love at the center of the Law, and following that Law was an apocalyptic necessity.{{sfn|Ehrman|1999|pp=164–67}} His ethical teachings called for forgiveness, not judging others, loving enemies, and caring for the poor.{{sfn|Ehrman|1999|pp=171–76}} Funk and Hoover note that typical of Jesus were [[paradox]]ical or surprising turns of phrase, such as advising one, when struck on the cheek, [[Turning the other cheek|to offer the other cheek]] to be struck as well.<ref>Luke 6:29.</ref>{{sfn|Funk|Hoover|The Jesus Seminar|1993|p=294}}

The Gospels portray Jesus teaching in well-defined sessions, such as the [[Sermon on the Mount]] in the Gospel of Matthew or the parallel [[Sermon on the Plain]] in Luke. According to Gerd Theissen and Annette Merz, these teaching sessions include authentic teachings of Jesus, but the scenes were invented by the respective evangelists to frame these teachings, which had originally been recorded without context.{{sfn|Theissen|Merz|1998|pp=17–62}} While Jesus' [[miracle]]s fit within the social context of [[Ancient history|antiquity]], he defined them differently. First, he attributed them to the faith of those healed. Second, he connected them to [[Eschatology|end times]] prophecy.{{sfn|Theissen|Merz|1998|p=310}}

Jesus chose [[Apostles in the New Testament|twelve disciples]] (the "Twelve"),{{sfn|Sanders|1993|p=10}} evidently as an [[Apocalypticism|apocalyptic]] message.{{sfn|Ehrman|1999|pp=186–87}} All three Synoptics mention the Twelve, although the names on Luke's list vary from those in Mark and Matthew, suggesting that Christians were not certain who all the disciples were.{{sfn|Ehrman|1999|pp=186–87}} The twelve disciples might have represented the twelve original [[Twelve Tribes of Israel|tribes of Israel]], which would be restored once God's rule was instituted.{{sfn|Ehrman|1999|pp=186–87}} The disciples were reportedly meant to be the rulers of the tribes in the coming Kingdom.<ref>Matthew 19:28, Luke 22:30.</ref>{{sfn|Ehrman|1999|pp=186–87}} According to Bart Ehrman, Jesus' promise that the Twelve would rule is historical, because the Twelve included [[Judas Iscariot]]. In Ehrman's view, no Christians would have invented a line from Jesus, promising rulership to the disciple who betrayed him.{{sfn|Ehrman|1999|pp=186–87}}

In Mark, the disciples play hardly any role other than a negative one. While others sometimes respond to Jesus with complete faith, his disciples are puzzled and doubtful.{{sfn|Sanders|1993|pp=123–24}} They serve as a [[Foil (literature)|foil]] to Jesus and to other characters.{{sfn|Sanders|1993|pp=123–24}} The failings of the disciples are probably exaggerated in Mark, and the disciples make a better showing in Matthew and Luke.{{sfn|Sanders|1993|pp=123–24}}

Sanders says that Jesus' mission was not about [[repentance]], although he acknowledges that this opinion is unpopular. He argues that repentance appears as a strong theme only in Luke, that repentance was [[John the Baptist]]'s message, and that Jesus' ministry would not have been scandalous if the sinners he ate with had been repentant.{{sfn|Sanders|1993|pp=230–36}} According to Theissen and Merz, Jesus taught that God was generously giving people an opportunity to repent.{{sfn|Theissen|Merz|1998|p=336}}