Jesus in Christianity

{{Short description|Jesus as seen in the Christian tradition}}
[[File:Jerusalem Holy Sepulchre BW 22.JPG|thumb|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.]]
{{Jesus}}
In [[Christianity]], [[Jesus]] is believed to be the [[Son of God (Christianity)|Son of God]] as chronicled in the Bible's [[New Testament]], and in most [[Christian denomination]]s he is held to be [[God the Son]], a [[prosopon]] (person) of the [[Trinity]] of God. 

Christians believe him to be the [[messiah]], or a saviour (giving him the title ''[[Christ (title)|Christ]]''), [[Old Testament messianic prophecies quoted in the New Testament|who was prophesied]] in the Bible's [[Old Testament]]. Through [[Crucifixion of Jesus|Jesus's crucifixion]] and [[Resurrection of Jesus|resurrection]], Christians believe that [[God in Christianity|God]] offers humans [[Salvation (Christianity)|salvation]] and [[Eternal life (Christianity)|eternal life]],<ref>''Oxford Companion to the Bible'' p. 649.</ref> with Jesus's death [[Salvation in Christianity#Atonement|atoning]] for all [[Christian views on sin|sin]], thus making humanity right with God. The commonly held belief among Christians is the phrase, "Jesus died for your sins," and thus they accept that salvation is only possible through him.<ref>{{Cite web|url=https://www.biblegateway.com/passage/?search=Romans+3%3A23-25&version=NIV|title=Romans 3:23–25 NIV — Bible Gateway}}</ref>

These teachings emphasize that as the [[Lamb of God]], Jesus chose to suffer nailed to the cross at [[Calvary]] as a sign of his obedience to the will of God, as an "agent and servant of God".<ref name=anselm >''The Christology of Anselm of Canterbury'' by Dániel Deme 2004 {{ISBN|0-7546-3779-4}}, pp. 199–200</ref><ref name=Cullmann/> Jesus's choice positions him as a man of obedience, in contrast to [[Adam]]'s disobedience.<ref name=Pannenberg >''Systematic Theology, Volume 2'' by Wolfhart Pannenberg 2004 0567084663 ISBN, pp. 297–303</ref> According to the New Testament, after God raised him from the dead,<ref>{{bibleref2|Acts|2:24|NIV}}, {{bibleref2|Romans|10:9|NIV}}, {{bibleref2|1Cor|15:15|NIV}}, {{bibleref2|Acts|2:31-32}}, {{bibleref2-nb|Acts|3:15}}, {{bibleref2-nb|Acts|3:26}}, {{bibleref2-nb|Acts|4:10}}, {{bibleref2-nb|Acts|5:30}}, {{bibleref2-nb|Acts|10:40–41}}, {{bibleref2-nb|Acts|13:30}}, {{bibleref2-nb|Acts|13:34}}, {{bibleref2-nb|Acts|13:37}}, {{bibleref2-nb|Acts|17:30–31}}, {{bibleref2|1Cor|6:14}}, {{bibleref2|2Cor|4:14}}, {{bibleref2|Gal|1:1}}, {{bibleref2|Eph|1:20}}, {{bibleref2|Col|2:12}}, {{bibleref2|1Thess|1:10}}, {{bibleref2|Heb|13:20}}, {{bibleref2|1Pet|1:3}}, {{bibleref2-nb|1Pet|1:21}}</ref> Jesus [[Ascension of Jesus|ascended]] to heaven to [[Session of Christ|sit]] at the [[right hand of God]],<ref>{{bibleref2|Mark|16:19}}, {{bibleref2|Luke|22:69}}, {{bibleref2|Acts|2:33}}, {{bibleref2-nb|Acts|5:31}}, {{bibleref2-nb|Acts|7:55–56}}, {{bibleref2|Romans|8:34}}, {{bibleref2|Eph|1:20}}, {{bibleref2|Col|3:1}}, {{bibleref2|Hebrews|1:3}}, {{bibleref2-nb|Hebrews|1:13}}, {{bibleref2-nb|Hebrews|10:12}}, {{bibleref2-nb|Hebrews|12:2}}, {{bibleref2|1Peter|3:22}}</ref> with his followers awaiting his [[Second Coming|return to Earth]] and God's subsequent [[Last Judgment]].<ref>{{bibleref2|Acts|1:9–11}}</ref>

According to the [[gospel]] accounts, Jesus was [[Virgin birth of Jesus|born of a virgin]], [[Ministry of Jesus|instructed]] other [[Jews]] how to follow God (sometimes using [[Parables of Jesus|parables]]), performed [[miracles of Jesus|miracles]] and gathered [[Disciple (Christianity)|disciples]]. [[Christians]] generally believe that this narrative is [[Historicity of Jesus|historically true]].

While there has been theological debate over the nature of Jesus, [[Trinity|Trinitarian]] Christians believe that Jesus is the [[Logos (Christianity)|Logos]], [[Incarnation (Christianity)|God incarnate]] (God in human form), God the Son, and "[[Hypostatic union|true God and true man]]"—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.

== Core teachings ==
Although Christian views of Jesus vary, it is possible to summarize the key elements of the beliefs shared by major Christian denominations by analyzing their [[catechism|catechetical]] or [[Confessionalism (religion)|confessional]] texts.<ref name=CathLuther1 >Jackson, Gregory Lee, ''Catholic, Lutheran, Protestant: a doctrinal comparison'' 1993 {{ISBN|978-0-615-16635-3}} 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 [[Pauline epistles]]. Christians predominantly hold that these works are historically true.<ref>Second Vatican Council, [https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html ''Dei Verbum'' (V.19)] {{Webarchive|url=https://web.archive.org/web/20140531175312/https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html |date=2014-05-31 }}; Thomas Aquinas, [http://www.newadvent.org/summa/100110.htm ''Whether in Holy Scripture a word may have several senses?''] {{webarchive|url=https://web.archive.org/web/20060906114843/http://www.newadvent.org/summa/100110.htm |date=2006-09-06 }}; c.f. Catechism of the Catholic Church, [https://www.vatican.va/archive/catechism/p1s1c2a3.htm#III §116] {{Webarchive|url=https://web.archive.org/web/20150325191945/https://www.vatican.va/archive/catechism/p1s1c2a3.htm#III |date=2015-03-25 }}; R.C. Sproul, ''Knowing Scripture'' pp. 45–61; Greg Bahnsen, [http://www.cmfnow.com/articles/pt173.htm ''A Reformed Confession Regarding Hermeneutics'' (art. 6)] {{Webarchive|url=https://web.archive.org/web/20141204091801/http://www.cmfnow.com/articles/pt173.htm |date=2014-12-04 }}; Scott Foutz, [https://web.archive.org/web/20000414063800/http://www.quodlibet.net/luther.shtml '' Martin Luther and Scripture'']</ref>

Those Christian groups or denominations which are committed to what are considered biblically [[Orthodoxy|orthodox]] Christianity nearly all agree that Jesus:<ref>"Who is Jesus? What Do Christians Believe?" Johns Hopkins University. Graduate Christian Fellowship. [http://jhu.edu/gcf/beliefs.html#J] {{Webarchive|url=https://web.archive.org/web/20130304063444/http://www.jhu.edu/gcf/beliefs.html#J|date=2013-03-04}} 1 May 2013</ref>
*was born of a virgin
*is a human being who is also fully God
*had never sinned during his existence
*was crucified and 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. {{Bibleref2|John|14:1-3}}, {{Bibleref2|Acts|1:10-11}}, {{Bibleref2|Luke|21:27}}, {{Bibleref2|Revelation|1:7}}</ref>
Some groups which are considered to be Christian hold beliefs which are considered to be [[heterodoxy|heterodox]]. For example, believers in [[monophysitism]] reject the idea that [[Christ (title)|Christ]] has two natures, one human and one divine.<ref>{{cite book |title=An Introductory Dictionary of Theology and Religious Studies|url=https://books.google.com/books?id=k85JKr1OXcQC&pg=PA902|year=2007|publisher=Liturgical Press|isbn=978-0-8146-5856-7|page=902}}</ref>

The five major milestones in the gospel narrative of the life of Jesus are his [[Baptism of Jesus|baptism]], [[Transfiguration of Jesus|transfiguration]], Crucifixion, Resurrection and [[Ascension of Jesus|Ascension]].<ref name=digby >''Essays in New Testament interpretation'' by Charles Francis Digby Moule 1982 {{ISBN|0-521-23783-1}} page 63</ref><ref>''The Melody of Faith: Theology in an Orthodox Key'' by Vigen Guroian 2010 {{ISBN|0-8028-6496-1}} page 28</ref><ref name=JBreck12 /> These are usually bracketed by two other episodes: his [[Nativity of Jesus|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 {{ISBN|0-88141-226-0}} 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 of Jesus|ministry]], [[Parables of Jesus|parables]] and [[Miracles of Jesus|miracles]].<ref name=Zuck100 >''The Bible Knowledge Commentary'' by John F. Walvoord, Roy B. Zuck 1983 {{ISBN|0-88207-812-7}} page 100</ref><ref name=WPent212 >''The words and works of Jesus Christ'' by J. Dwight Pentecost 2000 {{ISBN|978-0-310-30940-6}} page 212</ref>

Christians not only attach theological significance to the ''works'' of Jesus, but also to his ''name''. Devotions to the [[Holy Name of Jesus|name of Jesus]] go back to the [[Early Christianity|earliest days of Christianity]].<ref name=Sylvester >Hunter, Sylvester. ''Outlines of dogmatic theology'', Volume 2. 2010 {{ISBN|1-146-98633-5}} p. 443</ref><ref name=Houlden>Houlden, Leslie. ''Jesus: the Complete Guide'', 2006. {{ISBN|0-8264-8011-X}} p. 426</ref> These exist today both in [[Eastern Christianity|Eastern]] and [[Western Christianity]]—both Catholic and Protestant.<ref name="Houlden"/>

Christians predominantly profess that through Jesus' life, death, and Resurrection, he restored humanity's communion 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 in Christianity|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; {{bibleref2|John|14:2–3}}</ref> which had entered human history through [[original sin|the sin of Adam]].<ref>''Thirty-Nine Articles of the Church of England,'' article 9; ''Augsburg Confession,'' article 2; ''Second Helvetic Confession,'' chapter 8; {{bibleref2|Romans|5:12–21}}; {{bibleref2|1Cor.|15:21–22}}.</ref>

==Christ, ''Logos'' and Son of God==
[[File:Sargis Pitsak.jpg|thumb|upright|First page of [[Gospel of Mark|Mark]], by [[Sargis Pitsak]] (14th century): "The beginning of the gospel of Jesus Christ, the Son of God".]]
{{blockquote|''But who do you say that I am?'' Only Simon Peter answered him: ''You are the Christ, the Son of the living God'' — [[s:Bible (American Standard)/Matthew#16:15|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 {{ISBN|0-664-25752-6}} page xvi and 109</ref>}}
{{Blockquote|Jesus is mediator, but […] the title means ''more'' than someone ''between'' 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.<ref name=Stagg>Stagg, Frank. ''New Testament Theology.'' Broadman Press, 1962. {{ISBN|0-8054-1613-7}}</ref>}}

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]] ([[s:Bible (American Standard)/Mark#1:1|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 [[s:Bible (American Standard)/Mark#1:11|Mark 1:11]].<ref>''Lord Jesus Christ: Devotion to Jesus in Earliest Christianity'' by Larry W. Hurtado 2005 {{ISBN|0-8028-3167-2}} page 288</ref>  [[s:Bible (American Standard)/Matthew#1:1|Matthew 1:1]] which begins by calling Jesus the Christ and [[s:Bible (American Standard)/Matthew#1:16|in verse 16]] explains it again with the affirmation: "Jesus, who is called Christ".

In the Pauline epistles, the word ''[[Christ (title)|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 [[s:Bible (American Standard)/1 Corinthians#4:15|1 Corinthians 4:15]] and [[s:Bible (American Standard)/Romans#12:5|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 {{ISBN|0-8028-3167-2}} 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 >{{Cite web |url=http://www.newadvent.org/cathen/14142b.htm |title=Catholic Encyclopedia: Son of God |access-date=2011-10-13 |archive-date=2020-04-07 |archive-url=https://web.archive.org/web/20200407100303/http://www.newadvent.org/cathen/14142b.htm |url-status=live }}</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 {{ISBN|3-11-018151-7}} pages 240-241</ref><ref name=Pentecost >Dwight Pentecost ''The words and works of Jesus Christ'' 2000 {{ISBN|0-310-30940-9}} page 234</ref><ref name=Bromiley571 >''The International Standard Bible Encyclopedia'' by Geoffrey W. Bromiley 1988 {{ISBN|0-8028-3785-9}} page 571-572</ref>

In [[Christology]], the concept that Christ is the ''[[Logos (Christianity)|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{{citation needed|date=July 2020}} as set forth in the [[Chalcedonian Creed]]. This derives from the [[John 1:1|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>{{cite web|title=John 1:1|url=https://biblia.com/books/nkjv/Jn1.1|website=Biblia.com|publisher=Faithlife.com|access-date=2 August 2017}}</ref> λόγος in the original [[Koine Greek]] is translated as ''Word'' and in theological discourse, this is often left in its English [[transliteration|transliterated]] form, ''[[Logos]]''.
The easiest way to understand this is the teaching that [[Jesus]] (The Word of God) came from the bosom of [[God the Father]] and became a living being who then translated into a foetus in the womb of (Virgin Mary) through a [[supernatural]] means, as professed by believers in [[Christ]].

The [[pre-existence of Christ]] refers to the existence of Christ before his [[incarnation]] as Jesus. One of the relevant New Testament passages is [[s:Bible (American Standard)/John#1:1|John 1:1-18]] where, in the Trinitarian view, Christ is identified with a pre-existent divine [[Hypostasis (philosophy)|hypostasis]] called the Logos or Word. This doctrine is reiterated in [[s:Bible (American Standard)/John#17:5|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 {{ISBN|3-16-147789-8}} page 233</ref> {{Bibleref2|John|17:24}} 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>{{Citation| last = Fahlbusch| first =  Erwin| year = 1999| title = The encyclopedia of Christianity| pages = 463| url = https://books.google.com/books?id=z47zgZ75dqgC&q=Logos+as+God+in+the+early+church&pg=PA463| isbn = 0-8028-2413-7| publisher = Brill| location = Leiden, Netherland}}</ref><ref name=Rausch2003>{{Citation| last = Rausch | first =  Thomas P.| year = 2003| title = Who is Jesus? : an introduction to Christology| pages = 149| url = https://books.google.com/books?id=8OJCa6euw5gC&q=Justin+Martyr+christology&pg=PA148| isbn = 0-8146-5078-3| publisher = Liturgical Press| location = Collegeville, Minn.}}</ref><ref name=McGrath2007>{{Citation| last = McGrath | first =  Alister E.| year = 2007| title = Christian theology : an introduction| pages = 282| url = https://books.google.com/books?id=tHlY94UWi3UC&q=Justin+Martyr+christology&pg=PA282| isbn = 978-1-4051-5360-7| publisher = Blackwell| location = Malden, Mass. }}</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 {{Webarchive|url=https://web.archive.org/web/20000816024110/http://www.fordham.edu/halsall/basis/ephesus.html |date=2000-08-16 }}</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 Adam==
{{Main|Incarnation (Christianity)|Nativity of Jesus|Second Adam}}
[[File:Geertgen tot Sint Jans, The Nativity at Night, c 1490.jpg|thumb|upright|''[[Nativity at Night]]'', by [[Geertgen tot Sint Jans]], {{Circa|1490}}]]{{blockquote|''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''. — [[s:Bible (American Standard)/Colossians#1:15|Colossians 1:15-16]]}}

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. {{ISBN|0-8028-3785-9}}</ref><ref>Espín, Orlando O. and James B. Nickoloff.''An introductory dictionary of theology and religious studies'', 2007. {{ISBN|0-8146-5856-3}}, p. 238</ref><ref>Mills, Watson E. and Roger Aubrey Bullard. ''Mercer dictionary of the Bible'', 1998. {{ISBN|0-86554-373-9}}. p. 712</ref><ref>Ryrie, Charles C. ''Basic Theology:'', 1999. {{ISBN|0-8024-2734-0}}.  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 [[Gospel of John|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 [[eschatology|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. {{ISBN|0-8028-2511-7}}. pp. 194-195</ref>

In the 2nd century Church Father [[Irenaeus]] writes:
<blockquote>
"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. {{ISBN|1-4021-5770-3}}. p. 334</ref><ref name=Williston >Walker, Williston. ''A History of the Christian Church'', 2010. {{ISBN|1-4400-4446-5}}. pp. 65-66</ref>
</blockquote>

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. {{ISBN|0-664-22301-X}}. pp. 15-19</ref><ref>Helyer, Larry R.  ''The Witness of Jesus, Paul and John: An Exploration in Biblical Theology'', 2008. {{ISBN|0-8308-2888-5}} 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. {{ISBN|0-86012-006-6}}. 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''. {{ISBN|978-1-57918-355-4}}. pp.  613-614</ref>

As the [[genealogy of Jesus|biological son of David]], Jesus would be of the [[Who is a Jew?|Jewish race, ethnicity, nation, and culture]].<ref>{{Cite web |url=http://www.usccb.org/bible/matthew/1:6 |title=Matthew 1:6 Matthew 1:6 |access-date=2019-06-29 |archive-date=2019-02-02 |archive-url=https://web.archive.org/web/20190202212520/http://www.usccb.org/bible/matthew/1:6 |url-status=live }}</ref><ref>{{Cite web |url=http://www.usccb.org/bible/luke/3:31 |title=Luke 3:31 |access-date=2019-06-29 |archive-date=2019-02-02 |archive-url=https://web.archive.org/web/20190202213800/http://www.usccb.org/bible/luke/3:31 |url-status=live }}</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 (son of David)|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>{{Cite web |url=https://books.google.com/books?id=OToIDAAAQBAJ&dq=One+ought+also+to+observe+this%2C+that+the+law+was+that+when+a+man+died+without+seed%2C+this+man%27s+brother+should+take+to+wife+the+wife+of+the+dead+man+and+raise+up+seed+to+his+brother&pg=PT163 |title=Exposition of the Orthodox Faith, chapter XIII |access-date=2019-06-29 |archive-date=2022-11-23 |archive-url=https://web.archive.org/web/20221123125100/https://books.google.com/books?id=OToIDAAAQBAJ&pg=PT163&lpg=PT163&dq=One+ought+also+to+observe+this,+that+the+law+was+that+when+a+man+died+without+seed,+this+man%27s+brother+should+take+to+wife+the+wife+of+the+dead+man+and+raise+up+seed+to+his+brother&source=bl&ots=EfMhh8epRo&sig=ACfU3U2Y9_c4NOWlXFK9bmTzBGFj4BlKxQ&hl=en&sa=X&ved=2ahUKEwi4gaqLr53gAhXo8YMKHQzmAycQ6AEwAXoECAkQAQ#v=onepage&q=One%20ought%20also%20to%20observe%20this%2C%20that%20the%20law%20was%20that%20when%20a%20man%20died%20without%20seed%2C%20this%20man's%20brother%20should%20take%20to%20wife%20the%20wife%20of%20the%20dead%20man%20and%20raise%20up%20seed%20to%20his%20brother&f=false |url-status=live |last1=Damascus |first1=Saint John of |publisher=Aeterna Press }}</ref>

Jesus grew up in Galilee and much of his ministry took place there.<ref>{{cite book |first1=Joel B. |last1=Green |first2=Scot |last2=McKnight |first3=I. Howard |last3=Marshall |author-link1=Joel B. Green |author-link2=Scot McKnight |author-link3=I. Howard Marshall |title=Dictionary of Jesus and the Gospels |url=https://books.google.com/books?id=9ntwNm-tOogC |publisher=InterVarsity Press |year=1992 |page=442 |isbn=978-0-8308-1777-1}}</ref> The languages spoken in Galilee and Judea during the 1st century AD include [[Jewish Palestinian Aramaic]], [[Hebrew language|Hebrew]], and [[Koine Greek|Greek]], with Aramaic being predominant.<ref name="BarrLang">{{cite journal|first=James|last= Barr|title=Which language did Jesus speak| journal=Bulletin of the John Rylands University Library of Manchester|year= 1970|volume= 53|issue=1| pages= 9–29 |url=https://www.escholar.manchester.ac.uk/uk-ac-man-scw:1m2973|doi= 10.7227/BJRL.53.1.2}}</ref><ref name="Porter110">{{cite book|title=Handbook to exegesis of the New Testament|url=https://archive.org/details/handbooktoexeges00port|url-access=limited|first=Stanley E.|last= Porter|year= 1997| isbn= 978-90-04-09921-0 |publisher=Brill |pages= [https://archive.org/details/handbooktoexeges00port/page/n124 110]–12}}</ref> There is substantial consensus that Jesus gave most of his teachings in Aramaic<ref>{{cite book |first=James D.G. |last=Dunn |author-link=James Dunn (theologian) |title=Jesus Remembered |year=2003 |isbn=978-0-8028-3931-2 |publisher=Wm. B. Eerdmans Publishing |url=https://books.google.com/books?id=G4qpnvoautgC |pages=313–315}}</ref> in the [[Galilean dialect]].<ref name="Allen C. Myers">{{cite encyclopedia|encyclopedia=The Eerdmans Bible Dictionary|title=Aramaic|quote=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).|page=72|isbn=0-8028-2402-1|editor=Allen C. Myers|location=Grand Rapids, Michigan|publisher=William B. Eerdmans|year=1987}}</ref><ref name="Encyclopedia">{{cite encyclopedia|url=https://www.britannica.com/EBchecked/topic/32043/Aramaic-language|title=Aramaic language|encyclopedia=Encyclopædia Britannica}}</ref>

The canonical gospels describe Jesus wearing [[tzitzit]] – the tassels on a [[tallit]] – in {{bibleverse|Matthew|14:36|KJV}}<ref>{{Cite web |url=http://www.usccb.org/bible/mt/14:36 |title=Matthew 14:46 |access-date=2019-06-29 |archive-date=2020-08-01 |archive-url=https://web.archive.org/web/20200801152744/http://www.usccb.org/bible/mt/14:36 |url-status=live }}</ref> and {{bibleverse|Luke|8:43-44|KJV}}.<ref>{{Cite web |url=http://www.usccb.org/bible/luke/8:43 |title=Luke 8:43-44 |access-date=2019-06-29 |archive-date=2020-08-01 |archive-url=https://web.archive.org/web/20200801140935/http://www.usccb.org/bible/luke/8:43 |url-status=live }}</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>Robin M. Jensen "Jesus in Christian art", Chapter 29 of ''The Blackwell Companion to Jesus'' edited by Delbert Burkett 2010 {{ISBN|1-4051-9362-X}} page 477-502</ref><ref>''The likeness of the king: a prehistory of portraiture in late medieval France'' by Stephen Perkinson 2009 {{ISBN|0-226-65879-1}} page 30</ref><ref name="Kidd">{{cite book |author=Colin Kidd |year=2006 |title=The Forging of Races: Race and Scripture in the Protestant Atlantic World, 1600–2000 |publisher=[[Cambridge University Press]] |location=Cambridge, UK |isbn=978-0-521-79324-7}}</ref>{{rp|48–51}}

==Ministry==
{{Main|Ministry of Jesus}}
{{see also|New Testament places associated with Jesus}}
[[File:Luca signorelli, comunione con gli apostoli, cortona.jpg|thumb|upright|The ''Communion of the Apostles'', by [[Luca Signorelli]], 1512]]
{{blockquote|style=margin-top: 0; margin-bottom: 0;|''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)}}
{{Quotation|style=margin-top: 0; margin-bottom: 0;|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.<ref name=Stagg/>}}

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 in Christianity|Jerusalem]], following the [[Last Supper]].<ref name=Alister16 >McGrath, Alister E. ''Christianity: an introduction'', 2006 {{ISBN|978-1-4051-0901-7}}. pp. 16-22</ref> The [[Gospel of Luke]] ([[s:Bible (American Standard)/Luke#3:23|3:23]]) states that Jesus was "about 30 years of age" at the start of his ministry.<ref name=Kostenberger140 >[[Andreas J. Kostenberger|Köstenberger, Andreas J.]], L. Scott Kellum. ''The Cradle, the Cross, and the Crown: An Introduction to the New Testament'', 2009. {{ISBN|978-0-8054-4365-3}}.  p. 114</ref><ref name=ChronosPaul >[[Paul L. Maier|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. {{ISBN|0-931464-50-1}}. 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. {{ISBN|0-8308-2699-8}}. pp. 19-21</ref><ref name="Sanders">{{Cite book | last = Sanders | first=E.P.|title=The Historical Figure of Jesus|year = 1993 | pages = 11, 249 |publisher=Penguin|isbn=978-0140144994 }}</ref>

Jesus' early Galilean ministry begins when after his baptism, he goes [[Return of Jesus to Galilee|back to Galilee]] from his time in the [[Temptation of Jesus|Judean desert]].<ref>Morris, Leon. ''The Gospel according to Matthew''. {{ISBN|0-85111-338-9}}.  p. 71</ref> In this early period he preaches around Galilee and recruits [[first disciples of Jesus|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 {{ISBN|0-7847-1900-4}}.  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. {{ISBN|0-7847-1900-4}}. 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  {{ISBN|0-8054-9444-8}}. pp. 97-110</ref><ref name=Redford165 >Redford, Douglas. ''The Life and Ministry of Jesus: The Gospels'', 2007. {{ISBN|0-7847-1900-4}}. 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 {{ISBN|0-8006-2337-1}}. pp. 91-95</ref><ref name=Barton132 >Barton, Stephen C. ''The Cambridge companion to the Gospels''. {{ISBN|0-521-00261-3}}. pp. 132-133</ref><ref>Cox, Steven L., Kendell H Easley. ''Harmony of the Gospels'', 2007  {{ISBN|0-8054-9444-8}}. pp. 121-135</ref><ref>Redford, Douglas. ''The Life and Ministry of Jesus: The Gospels'', 2007 {{ISBN|0-7847-1900-4}}.  pp. 189-207</ref> As Jesus travels towards Jerusalem, in the later [[Perea (Bible)|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  {{ISBN|0-8054-9444-8}}. p. 137</ref><ref>Redford, Douglas. ''The Life and Ministry of Jesus: The Gospels'', 2007. {{ISBN|0-7847-1900-4}}. pp. 211-229</ref><ref>Mills, Watson E. and Roger Aubrey Bullard. ''Mercer dictionary of the Bible'', 1998. {{ISBN|0-86554-373-9}}, p. 929</ref>

The final ministry in Jerusalem is sometimes called the ''[[Passion of Jesus|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  {{ISBN|0-8054-9444-8}}. 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 [[Holy Week|last week of the life of Jesus in Jerusalem]].<ref name=Turner613 >Turner, David L. ''Matthew'', 2008. {{ISBN|0-8010-2684-9}}. p.613</ref>

==Teachings, parables and miracles==
{{Main|Parables of Jesus|Miracles of Jesus}}
[[File:Ostromir Gospel 1.jpg|thumb|upright|A [[Gospel of John]], 1056]]
{{blockquote|''The words that I say unto you I speak not from myself: but the Father who dwells in me does his works.'' — [[s:Bible (American Standard)/John#14:10|John 14:10]]<ref name="autogenerated98" />}}
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 Gospel]]s 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. {{ISBN|0-8054-4482-3}}. 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 [[s:Bible (NIV)/John#3:34|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 [[s:Bible (NIV)/John#7:16|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. {{ISBN|978-0521430784}}  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. {{ISBN|0-8028-4255-0}} pages 108-109</ref> In [[s:Bible (American Standard)/Matthew#11:27|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. {{ISBN|0-8010-3192-3}} p. 149</ref>

One of the most important of [[Jesus']] teachings is his [[second coming]] in [[Matthew 24]] and [[Luke 21]]. There [[Jesus]] explained the signs of the [[Eschatology|last days]], popularly known as the [[Eschatology|end-time]]. These are the days that precedes the [[second coming]] of [[Jesus Christ]], there he spoke of the signs of the end of days and what will happen to the believers in Christ, the [[persecution]] and the troubles that will come upon the world. The second coming of Jesus is mainly divided into two, namely; the [[Rapture]] and the [[Second Coming]]. The rapture being the time Jesus comes in the air to take up his saints to [[Heaven]] for a period of seven years and the second coming, being a time he comes with the [[saints]] to rule the [[earth]] for a thousand years. It is also referred to as the millennial reign.

===Discourses===
{{See also|Five Discourses of Matthew|Sermon on the Mount|Beatitudes}}
[[File:Christ Taking Leave of the Apostles.jpg|thumb|Jesus' ''[[Farewell Discourse]]'' to his eleven remaining disciples after the [[Last Supper]], from the ''[[Maestà (Duccio)|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. {{ISBN|978-0-664-25260-1}}, 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 {{Bibleverse|Matthew|4:23|KJV
}}) 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. {{ISBN|978-1-886249-02-8}} 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. {{ISBN|978-0-8054-4365-3}}. pp. 194-196</ref><ref name=Keener37 >Keener, Craig S. ''The Gospel of Matthew''. Wm. B. Eerdmans Publishing Company, 2009. {{ISBN|978-0-8028-6498-7}}. 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. {{ISBN|978-0-8028-2501-8}}. p.9</ref> The five discourses in Matthew begin with the [[Sermon on the Mount]], which encapsulates many of the moral teaching 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. {{ISBN|978-0-918954-76-3}}. 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. {{ISBN|978-0192802903}}</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. {{ISBN|1-4102-1730-2}} pp.15-19</ref><ref name=Peace >Jegen, Carol Frances. ''Jesus the Peacemaker''. Sheed & Ward,  1986. {{ISBN|0-934134-36-7}}. pp. 68-71</ref><ref name=Synop >Majerník Ján, Joseph Ponessa, Laurie Watson Manhardt. ''The Synoptics: Matthew, Mark, Luke''. Sheed & Ward, 2005. {{ISBN|1-931018-31-6}}, 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. {{ISBN|0-8254-3845-4}}. pp.215-216</ref><ref>Jensen, Richard A. ''Preaching Matthew's Gospel''. CSS Publishing Company, 1998. {{ISBN|978-0-7880-1221-1}}. pp. 25 & 158</ref><ref>Chouinard, Larry. ''Matthew (The College Press NIV Commentary)''. College Press Publishing Company, 1997. {{ISBN|0-89900-628-0}}. p.321</ref>

===Parables===
[[File:Brooklyn Museum - The Good Samaritan (Le bon samaritain) - James Tissot.jpg|thumb|upright|''The Good Samaritan'' is a painting 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. {{ISBN|978-0-310-28111-5}}. p.174</ref><ref name="JDPentecost10">Pentecost, J. Dwight. ''The parables of Jesus: Lessons in Life from the Master Teacher''. Zondervan, 1998. {{ISBN|0-8254-3458-0}}. 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 [[Spirituality|spiritual]] world.<ref name="Lisco9-11">Lisco, Friedrich Gustav, and Patrick Fairbairn. ''The parables of Jesus Explained and Illustrated Volume 29''. Nabu Press, 2010. {{ISBN|978-1149508398}}. 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 [[Patrick Fairbairn|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. {{ISBN|0-664-25828-X}} 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>{{Citation|title=The Temple and Gentiles|url=http://dx.doi.org/10.5040/9781472550286.ch-006|work=Attitudes to Gentiles in Ancient Judaism and Early Christianity|year=2013 |publisher=Bloomsbury T&T Clark|doi=10.5040/9781472550286.ch-006 |isbn=978-0-56763-766-6 |access-date=2022-01-02}}</ref> to be part of the children of God.

=== Miracles of Jesus ===
{{blockquote|''Believe the miracles, that you may know and understand that the Father is in me, and I in the Father''. —[[s:Bible (American Standard)/John#10:38|John 10:38]]<ref>''The emergence of Christian theology'' by Eric Francis Osborn 1993 {{ISBN|0-521-43078-X}} page 100</ref>}}
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>{{bibleverse|Lk|17:19}}</ref> Jesus did not say: "My power has saved you" but says "Rise and go; your faith has saved you."<ref>{{cite book |last1=Marthaler |first1=Berard L. |title=The creed: the apostolic faith in contemporary theology |url=https://archive.org/details/creedapostolicfa0000mart/page/220 |year=1993 |publisher=Twenty-Third Publications; 3rd Revised edition |isbn=0-89622-537-2 |page=[https://archive.org/details/creedapostolicfa0000mart/page/220 220] }}</ref><ref>{{cite book |last1= Lockyer|first1=Herbert |title= All the Parables of the Bible|year=1988 |publisher= Zondervan|isbn=978-0-310-28111-5 |page=235}}</ref> Similarly, in the [[Jesus walks on water|Walking on Water]] miracle, [[Apostle Peter]] learns an important lesson about faith in that as his faith wavers, he begins to sink.<ref>{{bibleverse|Mt|14:34-36}}</ref><ref>{{cite book |last1=Perkins |first1=Pheme |title=Reading the New Testament: An Introduction |url=https://archive.org/details/readingnewtesta00perk/page/54 |year=1988 |publisher=Paulist Press |isbn=0-8091-2939-6 |page=[https://archive.org/details/readingnewtesta00perk/page/54 54] }}</ref>

[[File:Palma il Giovane 001.jpg|thumb|upright|left|Jesus [[Healing the paralytic at Bethesda|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 [[s:Bible (NIV)/Matthew#10:8|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">{{cite book |last1=Blomberg |first1=Craig L.  |title=Jesus and the Gospels: An Introduction and Survey |year=2009 |publisher=B & H Academic |isbn=978-0-8054-4482-7 |page=197}}</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 (philosophy)|hypostasis.]]<ref name="Catholic Encyclopedia on Miracles">{{Cite web |url=http://www.newadvent.org/cathen/10338a.htm |title=Catholic Encyclopedia on Miracles |access-date=2011-10-14 |archive-date=2017-11-16 |archive-url=https://web.archive.org/web/20171116010649/http://www.newadvent.org/cathen/10338a.htm |url-status=live }}</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. {{ISBN|978-0-310-28111-5}}. 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. {{ISBN|1-57383-008-9}}. 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. {{ISBN|978-1600347535}}. 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. {{ISBN|0-8254-3999-X}}. p.132</ref>

Since according to the [[Gospel of John]]<ref>{{bibleverse|Jn|20:30||20:30}}</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 {{Bibleref2|John|5:36}} he declared that his miracles have greater evidential value than the testimony of [[John the Baptist]].<ref name="Catholic Encyclopedia on Miracles" />

==Crucifixion and atonement==
{{see also|Lamb of God}}
{{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. {{ISBN|0-664-25752-6}}. 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 ({{Bibleref2|Matthew|21:37}}; {{Bibleref2|Mark|12:6}}; {{Bibleref2|Luke|20:13}}).<ref>Bauckhman, Richard. "The Johannine Jesus and the Synoptic Jesus". [http://richardbauckham.co.uk/uploads/Accessible/Johannine%20Jessus%20&%20Synoptic%20Jesus.pdf] {{Webarchive|url=https://web.archive.org/web/20171107005638/http://richardbauckham.co.uk/uploads/Accessible/Johannine%20Jessus%20%26%20Synoptic%20Jesus.pdf|date=2017-11-07}} 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 >{{cite book |last1= Cullmann|first1=Oscar |title= The Christology of the New Testament|url= https://books.google.com/books?id=vc_cPAAACAAJ|year=1959 |publisher= Westminster John Knox Press|isbn=0-664-24351-7 |page=79}}</ref><ref>{{cite book |last1=Sadananda |first1=Rathnakara Sadananda |title= The Johannine exegesis of God: An Exploration into the Johannine Understanding Of God|year=2004 |publisher=Walter De Gruyter Inc |isbn=3-11-018248-3 |page=281}}</ref> This builds upon the [[salvation in Christianity|salvific]] theme of the [[Gospel of John]] which begins in [[s:Bible (American Standard)/John#1:36|John 1:36]] with [[John the Baptist]]'s proclamation: "The Lamb of God who takes away the sins of the world".<ref name=Pollard >{{cite book |last1=Pollard |first1=T. E. |title=Johannine Christology and the Early Church |url=https://archive.org/details/johanninechristo00poll|url-access=limited |year=2005 |publisher=Cambridge University Press |isbn=0-521-01868-4 |page=[https://archive.org/details/johanninechristo00poll/page/n33 21]}}</ref><ref name=Hengel371 >{{cite book |last1=Hengel |first1=Martin |title= Studies in Early Christology|year=2004 |publisher=T&T Clark |isbn=0-567-04280-4 |page=371}}</ref> Further reinforcement of the concept is provided in [[s:Bible (American Standard)/Revelation#21:14|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 >{{cite book |last1=De Haan |first1=M. R. |title=Studies in Revelation |year=1998 |publisher=Kregel Classics |isbn=978-0825424854 |page=103}}</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 >{{cite book |last1=Matera |first1=Frank J. |title=New Testament Christology |url=https://archive.org/details/newtestamentchri0000mate/page/67 |year=1999 |publisher=Kregel Classics |isbn=0-664-25694-5 |page=[https://archive.org/details/newtestamentchri0000mate/page/67 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 fulfilment 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}} page 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 >{{cite book |last1=Schwarz  |first1=Hans  |title=Christology |year=1998  |isbn=0-8028-4463-4 |pages=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 />

[[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 >{{cite book |last1=Edmondson  |first1=Edmondson  |title=Calvin's Christology |url=https://archive.org/details/calvinschristolo00edmo_868|url-access=limited  |year=2004  |publisher=Cambridge University Press  |isbn=0-521-54154-9 |page=[https://archive.org/details/calvinschristolo00edmo_868/page/n106 91]}}</ref><ref>''The Reading and Preaching of the Scriptures'' by [[Hughes Oliphant Old]] 2002 {{ISBN|0-8028-4775-7}} page 125</ref> This Christological theme continued into the 20th century, both in the [[Eastern Church|Eastern]] and [[Western Church]]es. In the Eastern Church [[Sergei Bulgakov]] argued that 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 the fall of Adam.<ref name=SBulgakov >{{cite book |last1= Bulgakov |first1= Sergei |last2=Jakim |first2=Boris  |title=The Lamb of God |year= 2008 |publisher= Wm. B. Eerdmans Publishing Company|isbn=978-0-8028-2779-1  |page=129}}</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>{{cite book |last1=Rahner  |first1=Karl  |title=Encyclopedia of theology: a concise Sacramentum mundi |year=2004  |publisher=Burns & Oates  |isbn=0-86012-006-6 |page=74}}</ref>

[[The Church of Jesus Christ of Latter-day Saints|Mormons]] believe that the Crucifixion was the culmination of Christ's atonement, which began in the [[Gethsemane|Garden of Gethsemane]].<ref>{{Cite web|url=https://www.churchofjesuschrist.org/study/scriptures/gs/gethsemane?lang=eng|title=churchofjesuschrist.org - Gethsemane}}</ref>

==Resurrection, Ascension, and Second Coming==
{{Main|Resurrection of Jesus|Ascension of Jesus|Second Coming of Christ}}
{{See also|Resurrection of Jesus in Christian art|Ascension of Jesus in Christian art}}
[[File:Rafael - ressureicaocristo01.jpg|thumb|upright=0.8|Depictions of the Resurrection of Jesus are [[Resurrection of Jesus in Christian art|central to Christian art]] (''[[Resurrection of Christ (Raphael)|Resurrection of Christ]]'' by [[Raphael]], 1499–1502).]]
The New Testament teaches that the Resurrection of Jesus is a foundation of the Christian faith.<ref>{{bibleverse|1cor|15:12-20||1 Cor 15:12-20}}, {{bibleverse|1Peter|1:3|HCSB|1 Pet 1:3}}</ref> Christians, through [[Faith in Christianity|faith]] in the working of God<ref>{{bibleverse|Colossians|2:12||Col 2:12}}</ref> are spiritually resurrected with Jesus, and are [[Redeemer (Christianity)|redeemed]] so that they may walk in a new way of life.<ref>{{bibleverse|Rom|6:4}}</ref>

In the teachings of the [[Apostolic Age|apostolic Church]], the Resurrection was seen as heralding a [[World to Come|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 {{bibleverse|Hebrews|6:1|NIV}} 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 {{ISBN|0-89622-537-2}} 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 {{bibleverse|1cor|15:20-22|NIV|1 Cor 15:20-22}}:
<blockquote>
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.</blockquote>

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. {{ISBN|978-0802844231}}. 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>{{bibleverse|Rom.|1:4}}</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. {{ISBN|0-19-530013-0}}</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. {{ISBN|0-227-17235-3}} 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>{{Bibleref2|1cor|15:42-49||1 Corinthians 15:42-49}}</ref>

The [[Apostolic Fathers]], discussed the death and Resurrection of Jesus, including [[Ignatius of Antioch|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 [https://www.academia.edu/7280008/JUSTIN_MARTYR_Dialogue_avec_Tryphon_Dialogue_with_Trypho_%C3%A9dition_critique_VOLUME_I_Introduction_Texte_grec_Traduction_Coll_Paradosis_%C3%A9ditions_universitaires_de_Fribourg_Suisse_no_47_1_2003_563_pages online] {{Webarchive|url=https://web.archive.org/web/20210402145537/https://www.academia.edu/7280008/JUSTIN_MARTYR_Dialogue_avec_Tryphon_Dialogue_with_Trypho_%C3%A9dition_critique_VOLUME_I_Introduction_Texte_grec_Traduction_Coll_Paradosis_%C3%A9ditions_universitaires_de_Fribourg_Suisse_no_47_1_2003_563_pages |date=2021-04-02 }}</ref> Following the [[Constantine I and Christianity|conversion of Constantine]] and the liberating [[Edict of Milan]] in 313, the [[First seven Ecumenical Councils|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 {{ISBN|0-88141-149-3}} page 72</ref>

== Nontrinitarian perspectives ==
{{Further|Nontrinitarianism}}
The doctrine of the Trinity, including the belief that Jesus is a [[prosopon|person]] of the Trinity, is not universally accepted among Christians.<ref>{{cite encyclopedia|title=Antitrinitarianism| url=http://www.gameo.org/encyclopedia/contents/A597.html| last=Friedmann|first=Robert| encyclopedia=Global Anabaptist Mennonite Encyclopedia |access-date=October 24, 2012}}</ref><ref>{{CathEncy|wstitle=Blessed Trinity|first=George H. |last= Joyce}}</ref> Nontrinitarian Christian groups include [[the Church of Jesus Christ of Latter-day Saints]],<ref>{{citation |title= Mormonism 101: What is Mormonism |url= http://www.mormonnewsroom.org/article/mormonism-101 |work= MormonNewsroom.org |publisher= LDS Church |access-date= October 21, 2014 |date= October 13, 2014 |archive-url= https://web.archive.org/web/20141021175426/http://www.mormonnewsroom.org/article/mormonism-101 |archive-date= October 21, 2014 |url-status=dead }}</ref> [[Unitarianism|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. {{ISBN|978-0192802903}}</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>{{Cite book| author = Hyam Maccoby| title = The Mythmaker: Paul and the Invention of Christianity| pages = 172–183| publisher = HarperCollins | year = 1987 | isbn = 0-06-250585-8| author-link = Hyam Maccoby}}</ref> and modern-day Unitarians.<ref>{{cite book |first=David |last=Miano |title=An Explanation of Unitarian Christianity |publisher=AUC |year=2003 |page=15 |url=http://americanunitarian.org/explanation.htm |access-date=2020-06-06 |archive-date=2019-05-21 |archive-url=https://web.archive.org/web/20190521191654/http://www.americanunitarian.org/explanation.htm |url-status=dead }}</ref>

== See also ==
{{Portal|Christianity}}
* {{annotated link|Chronology of Jesus}}
* {{annotated link|Gospel harmony}}
* {{annotated link|Great Commission}}
* {{annotated link|Holy Name of Jesus}}
* {{annotated link|Jesus in comparative mythology}}
* {{annotated link|Jesus in Islam}}
* {{annotated link|Judaism's view of Jesus}}

==Further reading==
* {{cite book|chapter=[[s:A Complete Catechism of the Catholic Religion/Second Article|The Second Article: 'And in Jesus Christ, His only Son, our Lord.']]|title=A Complete Catechism of the Catholic Religion|year=1912|publisher=Schwartz, Kirwin & Fauss|first= Joseph|last=Deharbe|translator=Rev. John Fander}}

== References ==
{{Reflist|2}}

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