Lew Grade, Baron Grade Kt (25 December 1906–13 December 1998), born Lev Winogradsky, was an influential Russian-born English impresario and media mogul.

Biography

Early years

He was born in Tokmak, Ukraine, Russian Empire to Olga and Isaac Winogradsky. In 1912 the Jewish family fled to a new life in the East End of London. Isaac managed a cinema, while his three sons (the others were Bernard Delfont and Leslie Grade) attended the Rochelle Street School in Bethnal Green, near Shoreditch, where Yiddish was spoken by 90% of the pupils. For two years they lived in rented rooms at the north end of Brick Lane, then moved to the nearby Boundary Estate. At 15 Louis became an agent for a clothing firm, and shortly afterwards started his own business. But after he won a Charleston competition at the Royal Albert Hall in 1926, he became a professional dancer under the name Louis Grad; his name's final form came from a Paris reporter's error which Grade liked and kept. Around 1934 he became a booking agent and soon went into partnership with the established agent Joe Collins (father of Jackie and Joan Collins). Among Grade's clients were harmonica player Larry Adler and the jazz group The Quintet of the Hot Club of France.

After the outbreak of the war in Europe in 1939, Grade became involved in arranging troops entertainment in Harrogate, the manager of singer Jo Stafford, who notified him of an advertisement in The Times inviting franchise bids for the new ITV network. Assembling a consortium, including impresarios Val Parnell and Prince Littler, the Incorporated Television Programme Company (ITP), soon changing its name to Independent Television Company was formed. Their bid to the Independent Television Authority (ITA) was rejected owing to the conflict of interest from their involvement in artist management and prominent status. The Associated Broadcasting Development Company gained ITA approval for both the London (weekend) and Midlands (weekday) contracts, but was undercapitalised, and Grade's consortium joined with them to form what became Associated TeleVision.

Grade was deputy managing director of ATV under Val Parnell until 1962, but it was Grade who was responsible for committing the finance for what would become the companies' first success with an international audience: The Adventures of Robin Hood (1955-1960), commissioned by an American producer, Hannah Weinstein, who was based in Britain.

The ITC production company, a wholly owned ATV subsidiary from 1957, became known for many internationally successful TV series. Howard Thomas, managing director of ABC, another ITV contractor, was soon complaining that Grade made television programmes for Birmingham, Alabama rather than Birmingham, England. These programmes included The Saint (starring Roger Moore several years before his period as James Bond), and two series which involved Patrick McGoohan: Danger Man (also known as Secret Agent in the US) and The Prisoner.

In 1962 the production house AP Films became an ITC subsidiary. AP Films, co-founded by Gerry Anderson, which produced a string of popular children's marionette adventure series including Supercar, Stingray, Thunderbirds, Captain Scarlet and the Mysterons, Joe 90, three feature films, and the live-action sci-fi series UFO and . Although supportive of the produced shows, the consistent drive for success at home and abroad led to various artistic differences for Grade with McGoohan and Anderson, leading to a split with both.

The companies were reorganised again in 1966, under the Associated Communications Corporation umbrella. ATV lost its London franchise to what became London Weekend Television in 1967, but at the same time the Midlands franchise was extended to the whole week. The new arrangement came into force from July 1968. Foreign sales remained buoyant, they were worth $30 million in 1970 and Grade's company received the Queen's Awards for Export in 1967 and 1969. In the early 1970s though, a number of ITC series were flops including UFO (1970–71); The Persuaders! (1971–72), (its second series to star Roger Moore); and Grade's ultimate coup, The Julie Andrews Hour (1972–1973), which lasted only one season on the ABC Television Network, and yet received excellent reviews and was awarded seven Emmy Awards including Best Variety Series.

Northern Songs purchase

Grade's path crossed with the Beatles in 1969. Grade and ATV Music Publishing bought a majority share in Northern Songs, the company established by Brian Epstein which owned nearly all of the Beatles' catalogue. After a fierce battle, Grade and ATV won control of the company while controlling any other songs written by Paul McCartney and John Lennon between 1964 and 1971. (George Harrison and Ringo Starr broke from Northern Songs prior to Grade's acquisition.) ATV would retain control of Northern Songs until 1985, when the company sold the songs to Michael Jackson.

The Muppets

In the mid-1970s, Grade approached American puppeteer Jim Henson, who was in need of assistance for a new television program. Henson wanted to create a new TV variety show starring his Muppet characters in the United States, but had been dismissed by the American networks for merely being part of children's shows like Sesame Street. CBS almost agreed to holding the show, but only if it aired during a syndicated block of its programming and if it were produced by someone else. After watching one of Henson's pilots and recalling a special made in one of his studios, Grade decided to let Henson create his show in England and distribute it through ATV (in the United Kingdom to the ITV network) and ITC (for the United States and worldwide distribution). Grade's action was instrumental in bringing The Muppet Show to the screen in 1976 and led to its wide success on both sides of the Atlantic and around the world. Henson chose to immortalize the great producer through the character Lew Lord (played by Orson Welles) in The Muppet Movie. Some also speculate Muppet Dr. Bunsen Honeydew is also a caricature of Grade.

Jesus of Nazareth

His other successes as a producer included the award-winning Jesus of Nazareth (1977), starring Robert Powell. Grade had unique success in selling to the American market. The mini-series secured a record breaking $12m. He also promoted extravagant 'quality' productions on ATV to prove its equal to BBC TV, for instance giving over a whole evening schedule to a live broadcast of Tosca from La Scala starring Maria Callas.

Major films

In 1975, Grade and ITC released the film The Return of the Pink Panther into theaters with assistance of United Artists and with director Blake Edwards and Peter Sellers in his role of Inspector Clouseau. Originally conceived as a TV series, Grade saw the potential of reviving the Pink Panther film franchise by turning it into a motion picture. Although there was tremendous controversy with Grade turning the project into a movie, a compromise was eventually made where United Artists would distribute the film in the United States while ITC would distribute for the rest of the world. When the Pink Panther film was a huge hit, it not only revived the franchise (which UA would resume on its own), but also made Grade move into films, hoping to have the same success as he had in television. While having notable films and modest successes in this period, the biggest success would come through 1979's The Muppet Movie, partially tied to his successful deal with Jim Henson and the popularity of The Muppet Show. Keeping his ideas about class alongside showmanship, Grade would also become the producer of Ingmar Bergman films Autumn Sonata and From the Life of the Marionettes. Other notable films of the period include other co-releases such as The Boys From Brazil with 20th Century Fox starring Laurence Olivier and Gregory Peck and Stanley Donen's Movie Movie with Warner Brothers.

In 1980, Grade backed an expensive 'all-star' film version of Clive Cussler's best-seller Raise the Titanic; Grade himself remarked that "It would have been cheaper to lower the Atlantic". Released the same year as The Empire Strikes Back, the middle of the original Star Wars trilogy, RTT flopped as audience tastes had changed. This and other expensive duds—including Saturn 3 (also 1980) and The Legend of the Lone Ranger (released the following year)--marked the end of Grade's involvement with major motion picture production. Amazingly, several of the most critically acclaimed films produced by Grade would come out after the disaster of Raise the Titanic: the Academy Award-winning films On Golden Pond and Sophie's Choice, as well as cult classic The Dark Crystal, which was the final project Jim Henson created in association with Grade and ITC.

After ITC and beyond

In 1980, three events would end up diminishing Grade's star in the production and entertainment world: Jim Henson's decision to end The Muppet Show after a successful five year run, the bombing of Raise the Titanic, and a decision during the ITV determination for the Midlands region effective 1 January 1982 that ATV could keep their license under the condition that they remove their connection with Grade and ITC Entertainment (eventually leading to their rebrand as Central Television). He eventually stepped down from the company that he had led since the 1950s as it was put through a series of partnerships and mergers. Grade eventually was brought in by Norman Lear to head the film unit of Embassy Pictures but was never as influential or successful as he was during his long history in British television and film (even though he sat through the distribution of important and influential films such as Blade Runner and This Is Spinal Tap). He was also a producer of Andrew Lloyd Webber's musical Starlight Express.

By the mid-1990s, Grade once again returned to ITC, to head the company that he had created for one last time until his death.

Honours

He was made a life peer as Baron Grade, of Elstree in the County of Hertfordshire in 1976, having been knighted in 1969. He chose Elstree as his territorial designation not after the famous Elstree Studios, known at one time as "Britain's Hollywood", but because ATV's studios were also located there.

Centenary

Lew Grade would have been 100 years old on Christmas Day 2006. To celebrate his life, BBC Radio 2 produced two one-hour shows which were transmitted at 10pm on 24 and 25 December. The shows were hosted by Sir Roger Moore and featured interviews with Lady Grade, Lew's niece Anita Land and nephew Michael Grade CBE (both the children of Leslie Grade), and nephew Ian Freeman, the son of his sister, Rita, plus a host of stars.

References

Quotes

Commenting on his expensive flop, Raise the Titanic: "It would have been cheaper to lower the Atlantic."

"Marriage was the best business deal I ever made. After that, Jesus of Nazareth and The Muppets."

From Sir Roger Moore - "Anyone who is 88 and can still jump up on the table and do The Charleston...that speaks volumes!"

"All my shows are great. Some of them are bad, but they are all great."

"Only twelve disciples? Didn't I tell you I want this thing to be big, big, big!" (To Franco Zefirelli, on the set of 'Jesus of Nazareth')

"I have a very good sense of what audiences want and expect from movies and television. That's because I'm one of them."

At age 11, when asked the answer to 'What is two plus two': "Are you buying or selling ?"

External links

An article on how Raise the Titanic! ruined Lew Grade's film ambitions

Category:British mass media owners Category:British television executives Category:British businesspeople Category:Impresarios Category:Life peers Category:Knights Bachelor Category:English Jews Category:Ukrainian Jews Category:British people of Ukrainian descent Category:1906 births Category:1998 deaths Category:ITV people Category:Imperial Russian immigrants to the United Kingdom Category:People from Zaporizhia Oblast

Coordinates	49°29′34″N0°7′31″N
Name	Patrick McGoohan
Birth place	Astoria, Queens, New York, United States
Birth date	March 19, 1928
Death date	January 13, 2009
Death place	Santa Monica, California,United States
Spouse	Joan Drummond(1951–2009)
Years active	1955–2002
Baftaawards	Best Actor 1959
Emmyawards	Outstanding Guest Actor - Drama Series 1975 Columbo: By Dawn's Early Light 1990 Columbo: Agenda for Murder

Patrick Joseph McGoohan (March 19, 1928 – January 13, 2009) was an American-born actor, raised in Ireland and England, with an extensive stage and film career, most notably in the 1960s television series Danger Man (renamed Secret Agent when exported to the US), and The Prisoner. He subsequently appeared in David Cronenberg's Scanners, and in Mel Gibson's Braveheart as Edward Longshanks.

Early life

McGoohan was born in Astoria, Queens, New York City, to Thomas McGoohan and Rose Fitzpatrick, who were living in the United States after emigrating from Ireland to look for work. He was raised Roman Catholic. Shortly after he was born, McGoohan's parents moved back to Mullaghmore, County Leitrim, Ireland, and, seven years later, they moved to Sheffield, England. McGoohan attended St Vincent's school in Sheffield, but following the outbreak of World War II he was evacuated to Loughborough, Leicestershire. There he attended Ratcliffe College, where he excelled in mathematics and boxing.

Acting career

McGoohan left school aged sixteen and returned to Sheffield where he worked as a chicken farmer, a bank clerk and a lorry driver before getting a job as a stage manager at Sheffield Repertory Theatre. When one of the actors became ill McGoohan filled in, launching his acting career.

In 1955, McGoohan starred in a West End production of a play called Serious Charge in the role of a priest accused of being gay. Orson Welles was so impressed by McGoohan's stage presence ("intimidated," Welles said later) that he cast him as Starbuck in his York theatre production of Moby Dick Rehearsed.

While working as a stand-in during actress screen tests, McGoohan was signed to a contract with the Rank Organisation, the largest European production company between 1930 and 1960. The producers may have been more interested in capitalizing on his boxing skill and appearance than his acting ability, casting him as the conniving bad boy in such films as the gritty Hell Drivers and the steamy potboiler The Gypsy and the Gentleman, and after a few films and some clashes with the management, the contract was dissolved.

Free of the contract, he did some TV work, winning a BAFTA in 1959 and continued on the stage in his favourite role, Ibsen's Brand, for which he received an award. Soon, producer Lew Grade approached him about a TV series in which he would play a spy named John Drake. Having learned from his experience at the Rank Organisation, McGoohan insisted on several conditions in his contract before agreeing to appear in the program: all the fistfights should be different, the character would always use his brain before using a gun, and, much to the horror of the executives, no kissing.

The series debuted in 1960 as Danger Man, a half-hour program geared toward an American audience. It did fairly well, but not as well as hoped in the US. Production lasted only one year and 39 episodes. It was resurrected in 1964, broadcast in the United States as Secret Agent (a one-hour program) and completed two broadcast seasons. It was rerun in several countries and gained cult status worldwide. After the series was over one interviewer asked McGoohan if he would have liked the series to continue, to which he replied, "I would rather do twenty TV series than go through what I went through under that Rank contract I signed a few years ago for which I blame no one but myself."

McGoohan spent some time working for Disney on The Three Lives of Thomasina and The Scarecrow of Romney Marsh. He had already turned down the roles of James Bond and Simon Templar (The Saint) when Lew Grade asked him if he would like to give John Drake another try. This time, McGoohan had even more say about the series; it was expanded to an hour and the writing was changed to allow McGoohan more acting range. The popularity of the series exploded. McGoohan became the highest paid actor in the UK and the show lasted almost three more series.

After shooting the first two episodes of Danger Man in colour going into its third season, McGoohan told Lew Grade he was going to quit. Grade asked if he would at least work on "something" for him, and McGoohan gave him a run-down of what would later be called a miniseries about a secret agent who resigns suddenly and wakes up to find himself in a prison disguised as a holiday resort. Grade asked for a budget, McGoohan had one ready, and they made a deal over a handshake early on a Saturday morning to produce The Prisoner.

McGoohan not only produced, but also wrote, directed and starred in the show. He used two pseudonyms, writing "Free for All" as Paddy Fitz and directing "Many Happy Returns" and "A Change of Mind" as Joseph Serf. He also wrote "Once Upon A Time" and "Fall Out" using his own name. The seven episodes were increased to seventeen.

The Prisoner spends the entire series trying to escape from The Village and to learn the identity of his nemesis, Number One. The Prisoner was a completely new, cerebral kind of series, stretching the limits of the established television formulas. Its influence has been echoed in Lost, Babylon 5, Nowhere Man, I-man, Tower Prep,The Truman Show, The Simpsons and ReBoot.''

The main character, the unnamed Number Six, became McGoohan's most recognisable character. Unfortunately, it also became his prison. Number Six was so obsessively pro-individual that whenever McGoohan later played someone who had something to say about individuality or freedom, the character was often compared to his previous incarnation; for example, his portrayal of the warden in Escape from Alcatraz. "Mel Gibson will always be Mad Max, and me, I will always be a Number," he was once quoted as saying.

The cult of The Prisoner spawned many books, college courses, a quarterly magazine and documentaries. There were several fan clubs - most notably "Six of One", which honours the show annually with a convention in Portmeirion, Wales, where the show's exteriors were shot. McGoohan was the honorary president. In the May 30, 2004 edition of TV Guide, The Prisoner was ranked seventh in a list of the "25 Top Rated Cult Shows Ever!" McGoohan's show outranked the likes of The Twilight Zone (#8) and Doctor Who (#18). TV Guide wrote, "Fans still puzzle over this weird, enigmatic drama, a Kafkaesque allegory about the individual's struggle in the modern age."

McGoohan appeared in many films, including Howard Hughes's favourite, Ice Station Zebra, for which he was critically acclaimed, and Silver Streak, with Gene Wilder and Richard Pryor. In 1977, he starred in the TV series Rafferty playing a former army doctor who has retired and moved into private practice. Many people consider this series a forerunner to House, M.D.

McGoohan received two Emmy Awards for his work on Columbo with his long-time friend Peter Falk. He directed five Columbo episodes (including three of the four in which he played the murderer) and wrote and produced two (including one of these). He also appeared in the 1981 film Scanners, a science fiction/horror film by Canadian director David Cronenberg that has since attained cult movie status.

In 1991, he starred in Masterpiece Theatre's production of The Best of Friends for PBS, which told the story of the unlikely friendship between a museum curator, a nun and a playwright. McGoohan played George Bernard Shaw alongside Sir John Gielgud as Sydney Cockerell and Dame Wendy Hiller as Sister Laurentia McLachlan.

He was most recognized by a later generation of fans as the Machiavellian King Edward "Longshanks" from the 1995 Oscar-winning Braveheart. In 1996, he appeared as Judge Omar Noose in A Time to Kill. He directed Richie Havens in a rock-opera version of Othello called Catch My Soul.

In 1996, he appeared in Paramount's big budget cinema adaptation of The Phantom comic strip, playing the father of the title character (played by Billy Zane).

In 2000, he reprised his role as Number Six in an episode of The Simpsons, "The Computer Wore Menace Shoes". In it, Homer Simpson concocts a news story to make his website more popular, and he wakes up in a prison disguised as a holiday resort. Dubbed Number Five, he befriends Number Six and escapes with his boat.

McGoohan's last film was a voice role in the animated film Treasure Planet, released in 2002. That same year, he received the Prometheus Hall of Fame Award for The Prisoner.

McGoohan's name was linked to several aborted attempts at producing a new motion picture version of The Prisoner. In 2002, director Simon West () was signed to helm a version of the story. McGoohan was listed as executive producer on the project, which never came to fruition. More recently, director Christopher Nolan attached to a proposed film version. However, the source material remained difficult and elusive to adapt into a feature film. Ultimately, a reimagining of the series was filmed for the AMC network in late 2008, with broadcast taking place in November 2009; McGoohan was not involved in the project.

McGoohan was one of several actors considered for the role of James Bond in Dr. No (along with future Bond actor Roger Moore). Part of McGoohan's popular legend is that he turned down the role on moral grounds (the same grounds that would affect how he played John Drake). Ironically, the success of the Bond films is generally cited as the reason for Danger Man being revived in 1964, which led in turn to The Prisoner.

Despite his extensive British stage experience, he appeared on Broadway only once. In 1985, he starred opposite Rosemary Harris in Hugh Whitemore's Pack of Lies, in which he played a British intelligence agent. He was nominated for a Drama Desk Award as Best Actor for his performance.

A biography of the actor was published in 2007 by Tomahawk Press.

Personal life

McGoohan fell in love with an actress named Joan Drummond, to whom he reportedly wrote love notes every day. They were married on May 19, 1951. They had three daughters, Catherine (born 1952), Anne (born 1959) and Frances (born 1960).

Death

McGoohan died on January 13, 2009 at Saint John's Health Center in Santa Monica, California, following a brief illness. His remains were cremated.

Selected filmography

Hell Drivers (1957)

The Three Lives of Thomasina (1964)

Ice Station Zebra (1968)

The Moonshine War (1970)

Mary, Queen of Scots (1971)

Silver Streak (1976)

Man in the Iron Mask (1977)

Escape from Alcatraz (film) (1979)

Scanners (1981)

Braveheart (1995)

A Time to Kill (1996)

References

External links

Category:Actors from New York Category:Disease-related deaths in California Category:American people of Irish descent Category:Irish film actors Category:Irish stage actors Category:Irish television actors Category:Irish television producers Category:English film actors Category:English stage actors Category:English television actors Category:English television producers Category:Old Ratcliffians Category:People from Astoria, Queens Category:People from County Leitrim Category:People from Sheffield Category:The Prisoner Category:Prometheus Award winning authors Category:Spaghetti Western actors Category:1928 births Category:2009 deaths

Coordinates	49°29′34″N0°7′31″N
Name	Jesus of Nazareth
Alt	Half-length portrait of younger man with shoulder-length hair and beard, with right hand raised over what appears to be a red flame. The upper background is gold. Around his head is a golden halo containing an equal-armed cross with three arms visible; the arms are decorated with ovals and squares.
Caption	20th-century stained glass work of Jesus at St. John the Baptist's Church in Ashfield, Australia.
Language	Aramaic (perhaps some Hebrew, Koine Greek)
Birth date	c. 5 BC/BCE
Birth place	Bethlehem, Judea, Roman Empire (traditional); Nazareth, Galilee (modern critical scholarship)
Death place	Calvary, Judea, Roman Empire (according to the New Testament, he rose on the third day after his death.)
Death date	c. 30 AD/CE (aged 33-35)
Death cause	Crucifixion
Resting place	Traditionally and temporarily, a garden tomb in Jerusalem
Ethnicity	Jewish
Nationality	Israelite
Home town	Nazareth, Galilee, Roman Empire
Parents	Father: (Christian view) God through virginal conception;(Islamic view) virginal conception;

Jesus of Nazareth (c. 5 BC/BCE – c. 30 AD/CE), also referred to as Jesus Christ or simply Jesus, is the central figure of Christianity. Most Christian denominations venerate him as God the Son incarnated and believe that he rose from the dead after being crucified.

The principal sources of information regarding Jesus' life and teachings are the four canonical gospels. Most critical scholars believe that other parts of the New Testament are also useful for reconstructing Jesus' life; some scholars believe apocryphal texts such as the Gospel of Thomas and the Gospel according to the Hebrews are also relevant.

Most critical historians agree that Jesus was a Jew who was regarded as a teacher and healer, that he was baptized by John the Baptist, and was crucified in Jerusalem on the orders of the Roman Prefect of Judaea, Pontius Pilate, on the charge of sedition against the Roman Empire. Critical Biblical scholars and historians have offered competing descriptions of Jesus as a self-described Messiah, as the leader of an apocalyptic movement, as an itinerant sage, as a charismatic healer, and as the founder of an independent religious movement. Most contemporary scholars of the Historical Jesus consider him to have been an independent, charismatic founder of a Jewish restoration movement, anticipating an imminent apocalypse.

Christians traditionally believe that Jesus was born of a virgin, arguing that he fulfilled many Messianic prophecies of the Old Testament. The majority of Christians worship Jesus as the incarnation of God the Son, one of three divine persons of a Trinity. A few Christian groups, however, reject Trinitarianism, wholly or partly, believing it to be non-scriptural.

Judaism rejects assertions that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh. In Islam, Jesus (, commonly transliterated as ) is considered one of God's important prophets, a bringer of scripture, and the product of a virgin birth; but did not experience a crucifixion. Islam and the Baha'i Faith use the title "Messiah" for Jesus, but do not teach that he was God incarnate.

Etymology

"Jesus" () is a transliteration, occurring in a number of languages and based on the Latin Iesus, of the Greek (), itself a Hellenisation of the Hebrew (Yĕhōšuă‘, Joshua) or Hebrew-Aramaic (Yēšûă‘), meaning "Yahweh delivers (or rescues)". "Christ" () is a title derived from the Greek (), meaning the "Anointed One", a translation of the Hebrew מָשִׁיחַ (Messiah).

A "Messiah," in this context, is a king anointed at God's direction or with God's approval, and Christians identify Jesus as the one foretold by Hebrew prophets.

Chronology

, 1640]]

Possible year of birth

There is no contemporary historical evidence demonstrating the date of Jesus' birth. The common Gregorian calendar method for numbering years, in which the current year is , is based on an early medieval attempt to count the years from a point of reference — namely, Jesus' birth — which Dionysius Exiguus placed, either mistakenly or intentionally, sometime between 2 BC/BCE and 1 AD/CE. The Gospel of Matthew states Jesus' birth occurred during the reign of Herod the Great, who died in 4 BC/BCE, but also with the intimation that Jesus may have been as much as two years old when Herod ordered the Massacre of the Innocents, and therefore that he may have been even older at the time of Herod's death. The Gospel of Luke similarly points to Jesus' birth as having occurred during the reign of Herod the Great (i.e., sometime between 37 and 4 BC/BCE), but the author of Luke also describes the birth as taking place during the first census of the Roman provinces of Syria and Iudaea, which is generally believed to have occurred in 6 AD/CE. Most scholars generally assume a date of birth between 6 and 4 BC/BCE. Other scholars assume that Jesus was born sometime between 7—2 BC/BCE and died sometime between 26—36 AD/CE. Additional evidence uncovered in 1923 by archeologists digging in the ruins of a Roman Temple near Ankara, Turkey points to 8 BC based on descriptions of three empire-wide censuses, one of which occurred in 8 BC.

Christmas or Christmas Day is a holiday observed mostly on December 25 to commemorate the birth of Jesus. The earliest evidence of celebration of Jesus' birth comes from Clement of Alexandria, who describes Egyptian Christians as celebrating it on May 20, although other early sources have Christians celebrating the event in March, April, or January. According to Epiphaneus, Christians in the East had largely settled on January 6 by the 4th century. The wide-spread affiliation of Christmas with the Roman festival of Sol Invictus is disputable: there is no evidence that the feast of Sol Invictus was affixed by Aurelian to December 25. The celebration of Sol Invictus feast on December 25 is not mentioned until the calendar of 354 and, subsequently, in 362 by Julian the Apostate in his Oration to King Helios. However, there is no month of the year to which respectable authorities have not assigned Jesus' birth.

Ministry

Jesus' ministry, which according to the Gospel of Luke began when Jesus was "about 30 years of age", followed that of John the Baptist, whose ministry is said to have begun "in the fifteenth year of the reign of Tiberius Caesar", which would be about 28 or 29 AD/CE. According to the Synoptic Gospels, Jesus' ministry lasted approximately one year, whereas the Gospel of John implies that his ministry may have lasted approximately three years. Thus, the earliest generally accepted date for the crucifixion is 29 AD/CE (i.e., the 15th year of Tiberius' reign plus one year for Jesus' ministry), and the latest is 36 AD/CE (i.e., the final year of Pontius Pilate's prefecture).

Possible year of death

All four canonical Gospels report that Jesus was crucified during the prefecture of Pontius Pilate, the Roman prefect who governed Judaea from 26 to 36 AD/CE. The late 1st century Jewish historian Josephus, writing in The Antiquities of the Jews (c. 93 AD/CE), and the early 2nd century Roman historian Tacitus, writing in The Annals (c. 116 AD/CE), also state that Pilate ordered the execution of Jesus, though each writer incorrectly gives him the title of "procurator" instead of prefect.

Most Christians commemorate the crucifixion on Good Friday and celebrate the resurrection on Easter Sunday.

Life and teachings as told in the Gospels

The four canonical gospels, Matthew, Mark, Luke, and John, are the main sources for the biography of Jesus' life; nevertheless, these Gospels were written with the intention of glorifying Jesus and are not strictly biographical in nature. For example, the Gospels primarily characterize Jesus as the Messiah: he performs miracles and is often described as having a very close relationship to the Jewish God — the phrase "Son of God" is attributed to Jesus at least once in each Gospel. The Gospels (especially Matthew) present Jesus' birth, life, death and resurrection as fulfillment of prophecies found in the Hebrew Bible (e.g., the virgin birth, the flight into Egypt, Immanuel from , and the suffering servant). However, critical scholars find historical information about Jesus' life and ministry in the synoptic gospels, while interpreting the miraculous and theological content in light of what is known of Jewish beliefs at the time.

Similarities and differences among the Gospels

Three of the four Gospels, Matthew, Mark, and Luke, are known as the synoptic Gospels because they display a high degree of similarity in content, narrative arrangement, language, and sentence and paragraph structures. These Gospels are also considered to share the same point of view. The fourth canonical Gospel, John, differs greatly from these three, as do the Apocryphal gospels.

According to the two-source hypothesis, Mark was a source for Matthew and Luke, both of whom also independently used a now lost sayings source called the Q Gospel. Mark defined the sequence of events from Jesus' baptism to the empty tomb and included parables of the Kingdom of God.

Character of Jesus

Each gospel portrays Jesus' life and its meaning with different emphasis. The gospel of John is not a biography of Jesus but a theological presentation of him as the divine Logos. One modern scholar writes that to combine these four stories into one story is tantamount to creating a fifth story, one different from each original. The author describes the Logos in relation to God and the created order, declares that he "became flesh", and identifies him as Jesus Christ. According to the Fourth Gospel, Jesus Christ is God active in creation, in revelation (Light), and in redemption (Life). Jesus' earthly life was the Logos incarnate. The accounts in the two gospels are substantially different. Several explanations have been suggested (see Genealogy of Jesus). The earliest recorded explanation is in the 3rd century by Africanus, who argued that the discrepancy arose from a levirate marriage in Jesus' ancentry. Such a marriage could have resulted in one ancestor having two "fathers", one legal and the other physical, and so making two branches in the genealogy. However, it has been traditional to assume that Luke's genealogy traces through Mary and Matthew's through Joseph since at least 1490.

Some contemporary scholars generally view the genealogies as theological constructs. More specifically, some have suggested that the author of Matthew wants to underscore the birth of a Messianic child of royal lineage. (Solomon is included in the list); whereas, in this interpretation, Luke's genealogy is priestly (e.g., it mentions Levi). Mary is mentioned in passing in the genealogy given by Matthew, but not in Luke's, while Matthew gives Jacob as Joseph's father and Luke says Joseph was the son of Heli. Both accounts, when read at face value, trace Jesus' line though his human father Joseph back to King David and from there to Abraham. These lists are identical between Abraham and David (except for one), but they differ almost completely between David and Joseph (having only Zerubbabel and Shealtiel in common).

Joseph, husband of Mary, appears in descriptions of Jesus' childhood. No mention, however, is made of Joseph during the ministry of Jesus. The New Testament books of Matthew, Mark, and Galatians tell of Jesus' relatives, including words sometimes translated as "brothers" and "sisters". Luke also mentions that Elizabeth, mother of John the Baptist, was a "cousin" or "relative" of Mary, which would make John a distant cousin of Jesus.

Nativity and early life

, 17th century]] While there are documents outside of the New Testament which are more or less contemporary with the Historical Jesus, many shed no light on the more biographical aspects of his life. The main sources of Jesus himself that are available to modern scholars are the gospels.

Of the four Gospels, the Nativity (birth) is mentioned only in the Gospel of Matthew and the Gospel of Luke. According to these accounts, Jesus was born to Joseph and Mary, his betrothed, in Bethlehem. Both support the doctrine of the Virgin Birth in which Jesus was miraculously conceived in his mother's womb by the Holy Spirit, when his mother was still a virgin.

In Luke, the angel Gabriel visits Mary to tell her that she was chosen to bear the Son of God. An order of Caesar Augustus had forced Mary and Joseph to leave their homes in Nazareth and travel to Bethlehem, the home of Joseph's ancestors, the house of David, for the Census of Quirinius. After Jesus' birth, the couple was forced to use a manger in place of a crib because of a shortage of accommodation. An angel announced Jesus' birth to shepherds who left their flocks to see the newborn child and who subsequently publicized what they had witnessed throughout the area (see The First Noël).

In Matthew, the "Wise Men" or "Magi" bring gifts to the young Jesus after following a star which they believe was a sign that the King of the Jews had been born. King Herod hears of Jesus' birth from the Wise Men and tries to kill him by massacring all the male children in Bethlehem under the age of two (the "massacre of the innocents"). The family flees to Egypt and remains there until Herod's death, whereupon they settle in Nazareth to avoid living under the authority of Herod's son and successor Archelaus.

Jesus' childhood home is identified as the town of Nazareth in Galilee. Except for Matthew's "flight into Egypt", and a short trip to Tyre and Sidon (in what is now Lebanon), the Gospels place all other events in Jesus' life in ancient Israel. However, infancy gospels began to appear around the beginning of the 2nd century.

In Mark, Jesus is called a tekton, usually understood to mean carpenter. Matthew says he was the son of a tekton.

Baptism and temptation

by Francesco Trevisani]] , 1854]] All the gospels report that he had become known as a religious teacher by the time he had reached his 30's. Luke says Jesus was "about thirty years of age" when he was baptized. All three synoptic Gospels describe the Baptism of Jesus by John the Baptist, an event which Biblical scholars describe as the beginning of Jesus' public ministry. According to these accounts, Jesus came to the Jordan River where John the Baptist had been preaching and baptizing people in the crowd. After Jesus was baptized and rose from the water, Mark states Jesus "saw the heavens being torn open and the Spirit descending on him like a dove. And a voice came from heaven, 'You are my beloved Son; with you I am well pleased.'"

Mark starts his narration with Jesus' baptism, specifying that it is a token of repentance and for forgiveness of sins. Matthew describes John as initially hesitant to comply with Jesus' request for John to baptize him, stating that it was Jesus who should baptize him. Jesus persisted, "It is proper for us to do this to fulfill all righteousness". In Matthew, God's public dedication informs the reader that Jesus has become God's anointed ("Christ").

The Gospel of John does not describe Jesus' baptism, or the subsequent Temptation, but it does attest that Jesus is the very one about whom John the Baptist had been preaching—the Son of God. The Baptist twice declares Jesus to be the "Lamb of God", a term found nowhere else in the Gospels. John also emphasizes Jesus' superiority over John the Baptist. In the synoptics, Jesus speaks in parables and aphorisms, exorcises demons, champions the poor and oppressed, and teaches mainly about the Kingdom of God. In John, Jesus speaks in long discourses, with himself as the theme of his teaching. The Synoptic Gospels suggest a span of only one year. In the synoptics, Jesus' ministry takes place mainly in Galilee, until he travels to Jerusalem, where he cleanses the Temple and is executed. In John, his ministry in and around Jerusalem is more prominently described, cleansing the temple at his ministry's beginning.

In Mark, the disciples are strangely obtuse, failing to understand Jesus' deeds and parables. In Matthew, Jesus directs the apostles' mission only to those of the house of Israel, Luke places a special emphasis on the women who followed Jesus, such as Mary Magdalene.

Teachings and preachings

,illustration by Carl Heinrich Bloch, 19th c.]] In the Synoptic Gospels, Jesus speaks primarily about the Kingdom of God.

Some of Jesus' most famous teachings come from the Sermon on the Mount, which contains the Beatitudes and the Lord's Prayer. It is one of five collections of teachings in Matthew. During his sermons, he preached about service and humility, the forgiveness of sin, faith, turning the other cheek, love for one's enemies as well as friends, and the need to follow the spirit of the law in addition to the letter.

In the Synoptics, Jesus relays an apocalyptic vision of the end of days. He preaches that the end of the current world will come unexpectedly, and that he will return to judge the world, especially according to how they treated the vulnerable. He calls on his followers to be ever alert and faithful. In Mark, the Kingdom of God is a divine government that will appear by force within the lifetimes of his followers. The Transfiguration is a turning point in Jesus ministry.

In Mark, Jesus' identity as the Messiah is obscured (see Messianic secret). Mark states that "this generation" will be given no sign, while Matthew and Luke say they will be given no sign but the sign of Jonah. In John, and not in the synoptics, Jesus is outspoken about his divine identity and mission. Here Jesus uses the phrase "I am" in talking of himself in ways that designate God in the Hebrew Bible, a statement taken by some writers as claiming identity with God.

Arrest, trial, and death

, 1626.]]

In Jerusalem

According to the Synoptics, Jesus came with his followers to Jerusalem during the Passover festival where a large crowd came to meet him, shouting, "Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the King of Israel!" Following his triumphal entry, Jesus created a disturbance at Herod's Temple by overturning the tables of the moneychangers who set up shop there, and claiming that they had made the Temple a "den of robbers". Later that week, Jesus celebrated the Passover meal with his disciples — an event subsequently known as the Last Supper — in which he prophesied that he would be betrayed by one of his disciples, and would then be executed. In this ritual he took bread and wine in hand, saying: "this is my body which is given for you" and "this cup which is poured out for you is the New Covenant in my blood", and instructed them to "do this in remembrance of me." Following the supper, Jesus and his disciples went to pray in the Garden of Gethsemane.

In Mark and Matthew, Jesus is anguished in the face of his fate. He prays and accepts God's will, but his chosen disciples repeatedly fall asleep on the watch.

In John, Jesus has already cleansed the temple a few years before and has been preaching in Jerusalem. He raises Lazarus on the Sabbath, the act that finally gets Jewish leaders to plan his death.

(Behold the Man!) Pontius Pilate presents a scourged Jesus of Nazareth to onlookers. Illustration by Antonio Ciseri, 19th c.]]

Betrayal and arrest

While in the Garden, Jesus is arrested by temple guards on the orders of the Sanhedrin and the high priest, Caiaphas. The arrest takes place clandestinely at night to avoid a riot, as Jesus is popular with the people at large. Judas Iscariot, one of his apostles, betrays Jesus by identifying him to the guards with a kiss. Simon Peter, another one of Jesus' apostles, uses a sword to attack one of Jesus' captors, cutting off his ear, which, according to Luke, Jesus immediately heals miraculously. Jesus rebukes the apostle, stating "all they that take the sword shall perish by the sword". After his arrest, Jesus' apostles go into hiding; Judas, distraught by his betrayal of Jesus, commits suicide shortly after.

Trials before the Sanhedrin and Pilate

, painting by D. Velázquez, 17th c.]] Jesus affirms that he is the Messiah before the Sanhedrin,. The Jewish leaders turn him over to Pilate for execution, but Pilate is reluctant to execute Jesus. He asks God to forgive those who are crucifying him, possibly the Romans and possibly the Jews.

Resurrection and ascension

, illustration by Matthias Grünewald, 16th c.]] The Gospels state that Jesus rose from the dead on Sunday. All the Gospels portray Jesus' empty tomb. In Matthew, an angel appears near the tomb of Jesus and announces his resurrection to Mary Magdalene and "another Mary" who had arrived to anoint the body. Jewish elders bribe the soldiers who had guarded the tomb to spread the rumor that Jesus' disciples took his body. In Luke, there are two angels and in Mark the angel appears as a youth dressed in white. The "longer ending" to Mark, which is known as the Markan Appendix and which did not form part of the original manuscripts, states that on the morning of his resurrection, Jesus first appeared to Mary Magdalene. John states that when Mary looked into the tomb, two angels asked her why she was crying; and as she turned round she initially failed to recognize Jesus until he spoke her name.

The Gospels all record appearances by Jesus, including an appearance to the eleven apostles. In Mark, Jesus appears to Mary Magdalene, to two disciples in the country, and to the eleven, at which point Jesus commissions them to announce the gospel, baptize, and work miracles.

In Mark and Luke, Jesus ascends to the heavens; after these appearances. In Luke, Jesus ascends on Easter Sunday evening when he is with his disciples. The name "Jesus" comes from an alternate spelling of the Latin (Iēsus) which in turn comes from the Greek name Iesous (). In the Septuagint, is used as the Greek version of the Hebrew name Yehoshua (, "God delivers" from Yeho — Yahweh [is] shua` — deliverance/rescue) in the Biblical book of the same name, usually Romanized as Joshua. Some scholars believe that one of these was likely the name that Jesus was known by during his lifetime by his peers. Thus, the name has been translated into English as "Joshua".

Christ (which started as a title, and has often been used as a name for Jesus) is an Anglicization of the Greek term χριστός, christos. In the Septuagint, this term is used as the translation of the , "Anointed One" in reference to priests, and kings and King Cyrus. In Isaiah and Jeremiah the word began to be applied to a future ideal king. The New Testament has some 500 uses of the word χριστός applied to Jesus, used either generically or in an absolute sense, namely as the Anointed One (the Messiah, the Christ). The Gospel of Mark has as its central point of its narrative Peter's confession of Jesus as the Messiah.

indicates that the strong belief that Jesus was the Messiah predates the letters of Paul the Apostle. These letters also show that the Messiah title was already beginning to be used as a name.

Some have suggested that other titles applied to Jesus in the New Testament had meanings in the 1st century quite different from those meanings ascribed today. Géza Vermes has argued that "Son of man" was not a title but rather the polite way in which people referred to themselves, i.e. a pronominal phrase. However, a number of New Testament scholars argue that Jesus himself made no claims to being God. Most Christians identified Jesus as divine from a very early period, although holding a variety of views as to what exactly this implied.

Other names and titles

"Son of David" is found elsewhere in Jewish tradition to refer to the heir to the throne. Over the past two hundred years, these scholars have constructed a Jesus different in ways from the image found in the gospels. Scholars of the "historical Jesus" distinguish their concept from the "Jesus Christ" of Christianity. Other scholars, however, hold that the figure presented in the gospels is the real Jesus and that his life and influence only make sense if the gospel stories are accurate.

The principal sources of information regarding Jesus' life and teachings are the four gospels. Scholars conclude the authors of the gospels wrote a few decades after Jesus' crucifixion (between 60-100AD), in some cases using sources (the author of Luke-Acts references this explicitly). A great majority of biblical scholars accept the historical existence of Jesus.

The English title of Albert Schweitzer's 1906 book, The Quest of the Historical Jesus, is a label for the post-Enlightenment effort to describe Jesus using critical historical methods. Since the end of the 18th century, scholars have examined the gospels and tried to formulate historical biographies of Jesus. The historical outlook on Jesus relies on critical analysis of the Bible, especially the gospels. Many Biblical scholars have sought to reconstruct Jesus' life in terms of the political, cultural, and religious crises and movements in late 2nd Temple Judaism and in Roman-occupied Palestine, including differences between Galilee and Judea, and between different sects such as the Pharisees, Sadducees, Essenes and Zealots, and in terms of conflicts among Jews in the context of Roman occupation.

Descriptions

Historians of Christianity generally describe Jesus as a healer who preached the restoration of God's kingdom and agree he was baptized by John the Baptist and crucified by the Romans.

Baptism by John the Baptist

John the Baptist led a large apocalyptic movement. He demanded repentance and baptism. Jesus was baptized and later began his ministry. After John was executed, some of his followers apparently took Jesus as their new leader. Historians are nearly unanimous in accepting Jesus' baptism as a historical event.

Arrival of the Kingdom – Jesus taught about the Kingdom of God. He said that the age of the Kingdom had in some sense arrived, starting with the activity of John the Baptist. Scholars commonly surmise that Jesus' eschatology was apocalyptic, like John's.

Parables – Jesus taught in pithy parables and with striking images. His teaching was marked by hyperbole and unusual twists of phrase. that have great effects. Significantly, he never described the Kingdom in military terms. Associated with this main theme, Jesus taught that one should rely on prayer and expect prayer to be effective.

The Gospels report that Jesus foretold his own Passion, but the actions of the disciples suggest that it came as a surprise to them.

Jewish religious movements in Jesus' day

Scholars refer to the religious background of the early 1st century to better reconstruct Jesus' life. Some scholars identify him with one or another group.

Pharisees were a powerful force in 1st-century Judea. Early Christians shared several beliefs of the Pharisees, such as resurrection, retribution in the next world, angels, human freedom, and Divine Providence. After the fall of the Temple, the Pharisee outlook was established in Rabbinic Judaism. Some scholars speculate that Jesus was himself a Pharisee. In Jesus' day, the two main schools of thought among the Pharisees were the House of Hillel, which had been founded by the eminent Tanna, Hillel the Elder, and the House of Shammai. Jesus' assertion of hypocrisy may have been directed against the stricter members of the House of Shammai, although he also agreed with their teachings on divorce. Jesus also commented on the House of Hillel's teachings (Babylonian Talmud, Shabbat 31a) concerning the greatest commandment and the Golden Rule. Historians do not know whether there were Pharisees in Galilee during Jesus' life, or what they would have been like.

Essenes were apocalyptic ascetics, one of the three (or four) major Jewish schools of the time, though they were not mentioned in the New Testament. Some scholars theorize that Jesus was an Essene, or close to them. Among these scholars is Pope Benedict XVI, who supposes in his book on Jesus that "it appears that not only John the Baptist, but possibly Jesus and his family as well, were close to the Qumran community."

Zealots were a revolutionary party opposed to Roman rule, one of those parties that, according to Josephus inspired the fanatical stand in Jerusalem that led to its destruction in the year 70 AD/CE. Luke identifies Simon, a disciple, as a "zealot", which might mean a member of the Zealot party (which would therefore have been already in existence in the lifetime of Jesus) or a zealous person.

Higher criticism and Christian scripture

Contemporary historians of Christianity use the historical-critical method (or higher criticism) to examine scripture for clues about the historical Jesus. They sort out sayings and events that are more likely to be genuine and use those to construct their portraits of Jesus. They use standard historical methods to discern who wrote each book, where and when they were written, what sources the authors used, what the authors' agendas were.

Biblical scholars hold that the works describing Jesus were initially communicated by oral tradition, and were not committed to writing until several decades after Jesus' crucifixion. After the original oral stories were written down in Greek, they were transcribed, and later translated into other languages. The books of the New Testament had mostly been written by 100 AD/CE, making them, at least the synoptic gospels, historically relevant. The Gospel tradition certainly preserves several fragments of Jesus' teaching. The Gospel of Mark is believed to have been written c. 70 AD/CE. Matthew is placed at being sometime after this date and Luke is thought to have been written between 70 and 100 AD/CE. According to the majority viewpoint, the gospels were written not by the evangelists identified by tradition but by non-eyewitnesses who worked with second-hand sources and who modified their accounts to suit their religious agendas. Sayings attributed to Jesus are deemed more likely to reflect his character when they are distinctive, vivid, paradoxical, surprising, and contrary to social and religious expectations, such as "Blessed are the poor". Short, memorable parables and aphorisms capable of being transmitted orally are also thought more likely to be authentic.

A minority of prominent scholars, such as J. A. T. Robinson, have maintained that the writers of the gospels of Matthew, Mark and John were either apostles and eyewitness to Jesus' ministry and death, or were close to those who had been. a few scholars have questioned the existence of Jesus as an actual historical figure. Among the proponents of non-historicity was Bruno Bauer in the 19th century. Non-historicity was somewhat influential in biblical studies during the early 20th century. The views of scholars who entirely rejected Jesus' historicity then were based on a suggested lack of eyewitnesses, a lack of direct archaeological evidence, the failure of certain ancient works to mention Jesus, and similarities early Christianity shared with then-contemporary religion and mythology.

More recently, arguments for non-historicity have been discussed by authors such as George Albert Wells and Robert M. Price, Earl Doherty, Timothy Freke, and Peter Gandy.

Classicist Michael Grant stated that standard historical criteria prevent one from rejecting the existence of a historical Jesus. Professor of Divinity James Dunn describes the mythical Jesus theory as a 'thoroughly dead thesis'.

Religious perspectives

By and large, the Jews of Jesus' day rejected his claim to be the Messiah, as do Jews today. For their part, Christian Church Fathers, Ecumenical Councils, Reformers, and others have written extensively about Jesus over the centuries. Christian sects and schisms have often been defined or characterized by competing descriptions of Jesus. Meanwhile, Gnostics, Mandaeans, Manichaeans, Muslims, Baha'is, and others have found prominent places for Jesus in their own religious accounts.

Christian views

Though Christian views of Jesus vary, it is possible to describe a general majority Christian view by examining the similarities between specific Catholic, Eastern Orthodox, and many Protestant doctrines found in their catechetical or confessional texts. Almost all Christian groups regard Jesus as the "Savior and Redeemer", as the Messiah (Greek: Christos; English: Christ) prophesied in the Old Testament, who, through his life, death, and resurrection, restored humanity's communion with God in the blood of the New Covenant. His death on a cross is understood as the redemptive sacrifice: the source of humanity's salvation and the atonement for sin, which had entered human history through the sin of Adam. Christians profess that Jesus suffered death by crucifixion, and rose bodily from the dead in the definitive miracle that foreshadows the resurrection of humanity at the end of time, when Christ will come again to judge the living and the dead, resulting in either entrance into heaven or damnation.

Christians profess Jesus to be the only Son of God, the Lord, and the eternal Word (which is a translation of the Greek Logos), who became man in the incarnation, so that those who believe in him might have eternal life. They further hold that he was born of the Virgin Mary by the power of the Holy Spirit in an event described as the miraculous virgin birth or incarnation.

A nearly universal belief within Christianity is that the Godhead is triune ("Trinity"). As the ancient Athanasian Creed is worded, the Trinity is "one God" and "three persons... and yet they are not three Gods, but one God." The doctrine of the Trinity has been rejected by many non-Christians throughout its history. They teach that Jesus is a separate and distinct being from God the Father and the Holy Spirit, and that Biblical references to the Father and the Son being one do not indicate a unity of being. While most of these groups refer to themselves as Christian, they are not generally accepted by Mainline Protestants and more conservative denominations because of the extra-biblical and unorthodox teachings of these groups. Some religious groups that do not accept the doctrine of the Trinity include The Church of Jesus Christ of Latter-day Saints (Mormons), Unitarianism, Jehovah's Witnesses, Oneness Pentecostals, Sabbatarian Churches of God and the Christadelphians. (See also Nontrinitarianism)

Benedict XVI, in his book, Jesus of Nazareth, readily and gratefully acknowledges that, thanks to historical-critical scholarship, we know much more, today, about the different literary genres of the Bible; about the ways in which a Gospel writer's intent affected his portrait of Jesus; about the theological struggles within early Christianity that shaped a particular Christian community's memory of its Lord. The difficulty, according to Benedict XVI, is that, "amidst all the knowledge gained in the biblical dissecting room, the Jesus of the Gospels has tended to disappear, to be replaced by a given scholar's reconstruction from the bits and pieces left on the dissecting room floor." And that makes what Benedict calls "intimate friendship with Jesus" much more difficult, not just for scholars, but for everyone.

Jewish views

Judaism, including Orthodox Judaism, Hareidi Judaism, Reform Judaism, and Conservative Judaism, holds the view Jesus is not the Messiah, arguing that he had not fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah. According to Jewish tradition, there were no more prophets after Malachi, who lived centuries before Jesus and delivered his prophesies about 420 BC/BCE. Judaism states that Jesus did not fulfill the requirements set by the Torah to prove that he was a prophet. Even if Jesus had produced such a sign that Judaism recognized, Judaism states that no prophet or dreamer can contradict the laws already stated in the Torah, which Jesus did.

The Babylonian Talmud and Toledot Yeshu include stories of Yeshu . This name is etymologically unconnected to the Hebrew or Aramaic words for Joshua, and many religious Jews read it as the acronym for Yimakh sh'mo u'shem zikhro (meaning "be his name and memory erased"), an expression used to describe deceased enemies. Historians agree that these narratives do not refer to a historical Jesus. Historians disagree as to whether these stories represent a Jewish comment on and reaction against the Christian Jesus, or refer to someone unconnected to Jesus.

The Mishneh Torah (an authoritative work of Jewish law) states in Hilkhot Melakhim 11:10–12 that Jesus is a "stumbling block" who makes "the majority of the world err to serve a divinity besides God". Because, is there a greater stumbling-block than this one? So that all of the prophets spoke that the Messiah redeems Israel, and saves them, and gathers their banished ones, and strengthens their commandments. And this one caused (nations) to destroy Israel by sword, and to scatter their remnant, and to humiliate them, and to exchange the Torah, and to make the majority of the world err to serve a divinity besides God. However, the thoughts of the Creator of the world — there is no force in a human to attain them because our ways are not God's ways, and our thoughts not God's thoughts. And all these things of Jesus the Nazarene, and of (Muhammad) the Ishmaelite who stood after him — there is no (purpose) but to straighten out the way for the King Messiah, and to restore all the world to serve God together. So that it is said, "Because then I will turn toward the nations (giving them) a clear lip, to call all of them in the name of God and to serve God (shoulder to shoulder as) one shoulder." Look how all the world already becomes full of the things of the Messiah, and the things of the Torah, and the things of the commandments! And these things spread among the far islands and among the many nations uncircumcised of heart.}}

According to Conservative Judaism, Jews who believe Jesus is the Messiah have "crossed the line out of the Jewish community". Reform Judaism, the modern progressive movement, states "For us in the Jewish community anyone who claims that Jesus is their savior is no longer a Jew and is an apostate".

According to Geza Vermes, the historical Jesus was a Jew in good standing. Modern Jews, he says, would find the historical Jesus an appealing figure, one quite different from the Christ of the Gospels.

Islamic views

Mainstream Islam considers Jesus an ordinary man who, like other prophets, had been divinely chosen to spread God's message. Jesus is seen in Islam as a precursor to Muhammad, and is believed by Muslims to have foretold the latter's coming. According to the Qur'an, believed by Muslims to be God's final revelation, Jesus was born to Mary (Arabic: Maryam) as the result of virginal conception, and was given the ability to perform miracles. However, Islam rejects historians assertions that Jesus was crucified by the Romans, instead claiming that he had been raised alive up to heaven. Islamic traditions narrate that he will return to earth near the day of judgement to restore justice and defeat al-Masīḥ ad-Dajjāl (lit. "the false Messiah", also known as the Antichrist) and the enemies of Islam. As a just ruler, Jesus will then die.

Ahmadiyya views

The Ahmadiyya Movement considers Jesus a mortal man who died a natural death. According to the early 20th century writings of Mirza Ghulam Ahmad (the founder of the Ahmadiyya movement) , Jesus survived his ordeal on the cross, and after his apparent death and resurrection, he fled Palestine and migrated eastwards to further teach the gospels. Jesus eventually died a natural death of old age in India – Kashmir - and is believed to be buried at Roza Bal.

Although the view of Jesus having migrated to India has also been researched in the publications of independent historians with no affiliation to the movement, the Ahmadiyya Movement are the only religious organization to adopt these views as a characteristic of their faith. The general notion of Jesus in India is older than the foundation of the movement, and is discussed at length by Grönbold and Klatt.

The movement also interprets the second coming of Christ prophesied in various religious texts would be that of a person "similar to Jesus" (mathīl-i ʿIsā). Thus, Ahmadi's consider that the founder of the movement and his prophetical character and teachings were representative of Jesus and subsequently a fulfillment of this prophecy.

Bahá'í views

The Bahá'í Faith, founded in 19th-century Persia, considers Jesus, along with Muhammad, the Buddha, Krishna, and Zoroaster, and other messengers of the great religions of the world to be Manifestations of God (or prophets), with both human and divine stations.

God is one and has manifested himself to humanity through several historic Messengers. Bahá'ís refer to this concept as Progressive Revelation, which means that God's will is revealed to mankind progressively as mankind matures and is better able to comprehend the purpose of God in creating humanity. In this view, God's word is revealed through a series of messengers: Moses, Jesus, Mohammed, Bahá'u'lláh (the founder of the Bahá'í Faith) among them. In the Book of Certitude, Bahá'u'lláh claims that these messengers have a two natures: divine and human. Examining their divine nature, they are more or less the same being. However, when examining their human nature, they are individual, with distinct personality. For example, when Jesus says "I and my Father are one", Bahá'ís take this quite literally, but specifically with respect to his nature as a Manifestation. When Jesus conversely stated "...And the Father himself, which hath sent me, hath borne witness of me", Bahá'ís see this as a simple reference to the individuality of Jesus. This divine nature, according to Bahá'u'lláh, means that any Manifestation of God can be said to be the return of a previous Manifestation, though Bahá'ís also believe that some Manifestations with specific missions return with a "new name". and a different, or expanded purpose. Bahá'ís believe that Bahá'u'lláh is, in both respects, the return of Jesus.

Buddhist views

Buddhists' views of Jesus differ. Some Buddhists, including Tenzin Gyatso, the 14th Dalai Lama regard Jesus as a bodhisattva who dedicated his life to the welfare of human beings. The 14th century Zen master Gasan Jōseki indicated that the sayings of Jesus in the Gospels were written by an enlightened man.

Other views

Mandaeanism, a very small Mideastern, Gnostic sect that reveres John the Baptist as God's greatest prophet, regards Jesus as a false prophet of the false Jewish god of the Old Testament, Adonai, and likewise rejects Abraham, Moses, and Muhammad.

Manichaeism accepted Jesus as a prophet, along with Gautama Buddha and Zoroaster.

The New Age movement entertains a wide variety of views on Jesus. The creators of A Course In Miracles claim to trance-channel his spirit. However, the New Age movement generally teaches that Christhood is something that all may attain. Theosophists, from whom many New Age teachings originated (a Theosophist named Alice A. Bailey invented the term New Age), refer to Jesus of Nazareth as the Master Jesus and believe he had previous incarnations.

Many writers emphasize Jesus' moral teachings. Garry Wills argues that Jesus' ethics are distinct from those usually taught by Christianity. The Jesus Seminar portrays Jesus as an itinerant preacher who taught peace and love, rights for women and respect for children, and who spoke out against the hypocrisy of religious leaders and the rich. Thomas Jefferson, one of the Founding Fathers of the United States and a deist, created the Jefferson Bible entitled "The Life and Morals of Jesus of Nazareth" that included only Jesus' ethical teachings because he did not believe in Jesus' divinity or any of the other supernatural aspects of the Bible.

See also

New Testament Jesus

* Biblical Jesus

* Christian views about women

* Christian views of Jesus

* Crucifixion of Jesus and Resurrection of Jesus

* Miracles of Jesus

* Names and titles of Jesus in the New Testament

* King of kings

* Race of Jesus

* Sermon on the Mount

Jesus and history

* Apostolic Succession of Jesus

* Christian apologetics

* Genealogy of Jesus

* Gospel Harmony

* Historicity of Jesus

* Historicity of the Gospels

* Jesus and comparative mythology

* New Testament view on Jesus' life

General topics

* Christian mythology

* INRI (stands for "Jesus the Nazarene, the King of the Jews")

* Nazarene

Views on Jesus

* Apocrypha

* Christology

* Pauline Christianity

* Religious perspectives on Jesus

* Sexuality of Jesus

Related lists

* List of books about Jesus

* List of founders of major religions

* List of Messiah claimants

* List of people who have been considered deities

* List of people who have claimed to be Jesus

Notes

References

The Bible

Allison, Dale. Jesus of Nazareth: Millenarian Prophet. Minneapolis: Augsburg Fortress, 1999. ISBN 0-8006-3144-7

Brown, Raymond E. An Introduction to the New Testament. New York: Doubleday, 1997. ISBN 0-385-24767-2

Cohen, Shaye J.D.. From the Maccabees to the Mishnah. Philadelphia: Westminster Press, 1987. ISBN 978-0-664-21911-6

Cohen, Shaye J.D. The Beginnings of Jewishness: Boundaries, Varieties, Uncertainties. Berkeley: University of California Press, 2001. ISBN 0-520-22693-3

Crossan, John Dominic.

* The Historical Jesus: The Life of a Mediterranean Jewish Peasant. New York: HarperSanFrancisco, 1993. ISBN 0-06-061629-6

* Who Killed Jesus?: exposing the roots of anti-semitism in the Gospel story of the death of Jesus. San Francisco: HarperSanFrancisco, 1995. ISBN 978-0-06-061671-7

Davenport, Guy; and Urrutia, Benjamin (trans.) The Logia of Yeshua: The sayings of Jesus. Washington, DC: Counterpoint, 1996. ISBN 978-1-887178-70-9

De La Potterie, Ignace. The hour of Jesus: The passion and the resurrection of Jesus according to John. New York: Alba House, 1989. ISBN 978-0-8189-0575-9

Durant, Will. Caesar and Christ. New York: Simon and Schuster, 1944. ISBN 0-671-11500-6

Ehrman, Bart. The Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. New York: Oxford University Press, 2003. ISBN 0-19-514183-0

Ehrman, Bart. The New Testament: A Historical Introduction to the Early Christian Writings. New York: Oxford University Press, 2003. ISBN 0-19-515462-2

Fredriksen, Paula. Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity. New York: Vintage, 2000. ISBN 0-679-76746-0

Fredriksen, Paula. From Jesus to Christ: The origins of the New Testament images of Christ. New Haven: Yale University Press, 2000. ISBN 978-0-300-08457-3

Finegan, Jack. Handbook of Biblical Chronology, revised ed. Peabody, MA: Hendrickson Publishers, 1998. ISBN 1-56563-143-9

Fuller, Reginald H., The Foundations of New Testament Christology. New York: Scribners, 1965. ISBN 0-227-17075-X

Meier, John P., , New York: Anchor Doubleday,

: V. 1, The Roots of the Problem and the Person, 1991. ISBN 0-385-26425-9 : V. 2, Mentor, Message, and Miracles, 1994. ISBN 0-385-46992-6 : V. 3, Companions and Competitors, 2001. ISBN 0-385-46993-4

O'Collins, Gerald. Interpreting Jesus. "Introducing Catholic theology". London: G. Chapman; Ramsey, NJ: Paulist Press, 1983. ISBN 978-0-8091-2572-2

Pelikan, Jaroslav. Jesus Through the Centuries: His Place in the History of Culture. New Haven: Yale University Press, 1999. ISBN 0-300-07987-7

Robinson, John A. T. Redating the New Testament. Eugene, OR: Wipf & Stock, 2001 (original 1977). ISBN 1-57910-527-0.

Sanders, E.P. The Historical Figure of Jesus. London: Allen Lane Penguin Press, 1993. ISBN 978-0-7139-9059-1

Sanders, E.P. Jesus and Judaism. Minneapolis: Fortress Press, 1987. ISBN 0-8006-2061-5

Vermes, Géza. Jesus in his Jewish Context. Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-3623-6

Vermes, Géza. Jesus the Jew: A Historian's Reading of the Gospels. Minneapolis: Augsburg Fortress, 1981. ISBN 0-8006-1443-7

Vermes, Géza. The Religion of Jesus the Jew. Minneapolis: Augsburg Fortress, 1993. ISBN 0-8006-2797-0

Wilson, A.N. Jesus. London: Pimlico, 2003. ISBN 0-7126-0697-1

Wright, N.T. Jesus and the Victory of God. Minneapolis: Augsburg Fortress, 1997. ISBN 0-8006-2682-6

Wright, N.T. The Resurrection of the Son of God: Christian Origins and the Question of God. Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-2679-6

External links

Complete Sayings of Jesus Christ In Parallel Latin & English

"Jesus Christ." Encyclopædia Britannica. 2009. Encyclopædia Britannica Online. 12 Nov. 2009

From Jesus to Christ: The First Christians — Frontline documentary about Jesus' life and the early Church.

The Jewish Roman World of Jesus

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