The Second Coming of Christ, the Second Advent, or the Parousia, is the anticipated return of Jesus from Heaven to Earth. This prophecy is found in the canonical gospels and is part of most Christian eschatologies. Christians generally believe the anticipated event is predicted in Biblical Messianic prophecy. Views about the nature of Jesus' Second Coming vary among Christian denominations and sometimes among individual Christians within these denominations.

For example, in most English versions of the Nicene Creed in current use is the phrase: "He [Jesus] will come again in glory to judge the living and the dead, and his kingdom will have no end. ... We look for the resurrection of the dead, and the life of the world to come. Amen."

Terminology

Several different terms are used to refer to the second coming of Christ.

Epiphany

In the New Testament the Greek word ἐπιφάνεια (epiphaneia, appearing) is used five times to refer to the return of Christ.

Parousia

The Greek New Testament uses the Greek term parousia (παρουσία, meaning "arrival", "coming", or "presence") twenty-four times, seventeen of them concerning Christ. The word is also used six times of common people, such as when Paul talks of the arrival of Stephanas, Titus and himself as parousia. The remaining twenty-fourth use of parousia refers to the "coming of the lawless one".

The etymology of Greek parousia is related to para "beside" ousia "presence". In English "parousia" always has a special, Christian, meaning.

Definitions

In Thayer's Lexicon, the Greek word parousia is defined as Strong's G3952:

And in the Bauer-Danker Lexicon:

And in the Catholic Encyclopedia article on General Judgment: sqq. [Olivet discourse]; sqq. [Judgment of the Nations]). The Apostles give a most prominent place to this doctrine in their preaching (,) and writings (; ; ; ; ; ; ). Besides the name Parusia (parousia), or Advent (, ), the second coming is also called Epiphany, epiphaneia, or Appearance (; ; ; ) and Apocalypse (apokalypsis), or Revelation ( ). The time of the second coming is spoken of as "that Day" () "the day of the Lord" (), "the day of Christ" (), "the day of the Son of Man" (), and "the last day" ().}}

And also in "Light from the Ancient East:The New Testament Illustrated by Recently Discovered Texts of the Graeco-Roman World". Published in 1908 by Adolf Deissmann, in which he showed that the Greek word "parousia" was used as early as the 3rd century BC to describe the visit of a king or dignitary to a city arranged in order the show his magnificence to the people. The Roman Advent Coins struck by the cities of Corinth and Patras for Nero's visit reveals the correspondence between the Greek "parousia" and the Latin "Adventus" and their relationship to the Greek word "epiphany" that means "appearing" This shows that the verb "coming" that is used in many English translations of the New Testament is an inaccurate word to translate the Greek noun "parousia" that carries the technical characteristic of a grand exposition of an illustrious person. Also St. Paul remarked in II Thessalonians 2: 8 that that the Lord will destroy the lawless one "with the brightness (epiphaneia) of his coming (parousia)".

Signs of Christ's return

The Book of Acts states:

Many Christians believe: # The coming of Christ will be instantaneous and worldwide. "For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be." —Matthew 24:27 # The coming of Christ will be visible to all. "Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory." —Matthew 24:30 # The coming of Christ will be audible. "And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other." —Matthew 24:31 # The resurrection of the righteous will occur. "For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God. And the dead in Christ will rise first." —1 Thessalonians 4:16 # In one single event, the saved who are alive at Christ's coming will be caught up together with the resurrected to meet the Lord in the air. "Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord." —1 Thessalonians 4:17

Christian views

1st century

According to historian Charles Freeman, Early Christians expected Jesus to return within a generation of his death. When the second coming did not occur, the early Christian communities were thrown into turmoil.

Catholic and Orthodox

It is the traditional view of Catholics and Orthodox Christians that the second coming will be a sudden and unmistakable incident, like "a flash of lightning". They hold the general view that Jesus will not spend any time on the earth in ministry or preaching. They also agree that the ministry of the antichrist will take place right before the second coming.

Some preterists see this "coming of the Son of Man in glory" primarily fulfilled in Jesus' death on the cross. They believe the apocalyptic signs are already fulfilled including "the sun will be dark", the "powers ... will be shaken," and "then they will see". Yet some critics note many are missing such as "But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up." (2 Peter 3:10) And "Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory." (Matthew 24:30)

Some, such as Jerome, interpret the phrase "this generation" to mean lifetime of the Jewish race; however, if Jesus meant "race" he would have used genos (race) not genea (generation). However, most scholars don't think Jesus spoke Greek, but instead that he spoke Aramaic.

Mainline Protestant

The many denominations of Protestantism have differing views on the exact details of Christ's second coming. Only a handful of Christian organizations claim complete and authoritative interpretation of the typically symbolic and prophetic biblical sources. A common thread is the belief that Jesus will return to judge the world and to establish the kingdom of God (fulfilling the rest of Messianic prophecy).

A short reference to the second coming is contained in the Nicene Creed, a prominent Christian statement of faith: "He [Jesus] shall come again in glory to judge the living and the dead; and His kingdom shall have no end." An analogous statement is also in the biblical Pauline Creed, in .

Some Lutheran, Anglican and United Methodist liturgies proclaim the Mystery of Faith to be: "Christ has died, Christ is risen, Christ will come again."

Generally, mainline Protestant Christianity does not offer predictions on the date of the second coming, though some may form their own ideas of how and where it will happen.

Seventh Day Adventists

Fundamental Belief # 25 of the Seventh Day Adventist Church states

Jehovah's Witnesses

Jehovah's Witnesses rarely use the term "second coming", preferring the term "presence" as a translation of parousia. They believe that Jesus' comparison of "the presence of the Son of man" with "the days of Noah" at Matthew 24:37-39 and Luke 17:26-30 suggests a duration rather than a moment of arrival.

Jehovah's Witnesses believe that biblical chronology points to 1914 as the start of Christ's "presence", which continues until Armageddon. Other biblical expressions they correlate with this period include "the time of the end" (Dan 12:4), "the conclusion of the system of things" (Matt 13:40,49; 24:3) and "the last days" (2 Tim 3:1; 2 Peter 3:3). Witnesses believe Christ's millennial reign begins after Armageddon.

Latter Day Saints

Notably those of the Latter Day Saint movement have particularly distinct and specific interpretations as to various signs presented in the Book of Revelation.

===Western Wisdom Teachings=== In the Rosicrucian writings, also known as Western Wisdom Teachings, Max Heindel draws a distinction between Jesus the man, and the Christ, the true or divine nature. He considers Jesus to be a high Initiate of the human life wave (which evolves under the cycle of rebirth), a singularly pure type of mind, vastly superior to the great majority of the present humanity. He was educated during his youth among the Essenes and thus prepared himself for the greatest honor ever bestowed upon a human being: to deliver his pure, passionless, highly evolved physical body and vital body (already attuned to the high vibrations of the 'Life Spirit'), in the moment of the Baptism, to the Christ being for His ministry in the physical world. Christ is described as the highest Spiritual Being of the life wave called Archangels, and has completed His union with the second aspect of God (Christ the Son): Wisdom (Christ the [Solar] Logos; distinct from "the Word", Logos, of Whom John speaks, "The Only Begotten").

In these esoteric Christian teachings, there is a clear distinction between the Cosmic Christ, or Christ without, and the Christ Within: the Cosmic Christ, the 'Regent of the Earth', aids each individual in the formation of the Christ Within, the Golden Wedding Garment. also called "Soul body", the correct translation of Paul of Tarsus "soma psuchicon" (Greek "soma" [body] and "psuchicon" [psu(y)che—soul]), "It is sown a soul body; it is raised a spiritual body…," distinction of "spirit and soul and body".

According to this tradition, the Christ Within is regarded as the true Saviour who needs to be born within each individual in order to evolve toward the future Sixth Epoch in the Earth's etheric plane, that is, toward the "new heavens and a new earth": the New Galilee. The Second Coming or Advent of the Christ is not in a physical body, but in the new soul body of each individual in the etheric region of the planet where man "shall be caught up IN THE CLOUDS to meet the Lord IN THE AIR." The "day and hour" when this event shall be, as described in the Bible, is not in the human knowledge domain. The esoteric Christian tradition teaches that first there will be a preparatory period as the Sun enters Aquarius by precession: the coming Age of Aquarius.

Dispensationalists

Dispensationalists believe:

# The coming of Christ will be instantaneous and worldwide. "For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be." ~ Gospel of Matthew 24:27 # The coming of Christ will be visible to all. They commonly compare the fulfillment of Christian prophecies to Jesus' fulfillment of Jewish prophecies, where in both cases people were expecting the literal fulfillment of apocalyptic statements.

Hinduism

In modern times some traditional Indian religious leaders have since moved to embrace Jesus as an Avatar, or incarnation, of God. In light of this, the Indian guru Paramahansa Yogananda, author of Autobiography of a Yogi, scribed an extensive commentary on the Gospels published in the two-volume set The Second Coming of Christ: The Resurrection of the Christ Within You. In the tradition of the Gnostic Gospels, the book offers a mystical interpretation of the Second Coming in which it is understood to be an inner experience, something that takes place within the individual heart.

Stating that "Paramahansa Yogananda was sent to the West by Jesus Christ himself" with the said intent to "restore the original Christian teachings among his followers", in Revelations of Christ Swami Kriyananda, Yogananda's disciple and Ex-minister of the Self-Realization Fellowship, provides a distilled commentary on the life and teachings of Christ, all of which is meant to serve as an anticipatory primer to Yogananda's more philosophically nuanced treatment in The Second Coming of Christ. Turning directly to The Bible, Kriyananda argues for a more scripturally mature Christianity in which The Second Coming is treated not in terms of a profane materialism - one which favors a literal, physical and subsequently anti-spiritual resurrection - but rather unfolds in accordance with the more spiritual aspirations of The Book of Luke; for "Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you." (Luke 17:21)

Thus Hinduism's consideration of itself as an Eastern extension of the Christian Gospel, however, is neither unique to Yogananda or his disciple, Swami Kriyananda. Similarly, Srila Prabhupada, author Bhagavad Gita As It Is and founder of the Hare Krishna Movement, has propounded the same pluralistic, nonsecular view: that "'Christ' is another way of saying Krsta and Krsta is another way of pronouncing Krishna, the name of God." Stating that "A son may call his father 'Father', but the father also has a specific name. Similarly, God is the general name of the Supreme Personality of Godhead, whose specific name is Krishna", "Therefore", he writes, "whether you call God 'Christ', 'Krsta', or 'Krishna', ultimately you are addressing the same Supreme Personality of Godhead. "

Islam

Muslims believe that Isa (Jesus) will return at a time close to the end of the world. The Qur'anic verse they allude to as an indicator to Isa' future return is as follows:

According to Islamic tradition, Isa' descent will be in the midst of wars fought by the Mahdi (lit. "the rightly guided one"), known in Islamic eschatology as the redeemer of Islam, against the al-Masīh ad-Dajjāl ("false messiah") and his followers. Isa will descend at the point of a white arcade, east of Damascus, dressed in yellow robes—his head anointed. He will then join the Mahdi in his war against the Dajjal.Isa, considered in Islam as a Muslim and one of God's messengers, will abide by the Islamic teachings. Eventually, Isa will slay the Dajjal, and then everyone from the People of the Book (ahl al-kitāb, referring to Jews and Christians) will believe in him. Thus, there will be one community, that of Islam.

: Narrated Abu Hurairah:

After the death of the Mahdi, Isa will assume leadership. This is a time associated in Islamic narrative with universal peace and justice. Islamic texts also allude to the appearance of Ya'juj and Ma'juj (known also as Gog and Magog), ancient tribes which will disperse and cause disturbance on earth. God, in response to Isa' prayers, will kill them by sending a type of worm in the napes of their necks. Isa' rule is said to be around forty years, after which he will die. Muslims will then perform the Salat al-Janazah (funeral prayer) for him and bury him in the city of Medina in a grave left vacant beside Muhammad

Ahmadiyya

The Ahmadis believe that the promised Mahdi and Messiah (being one and the same person) has already arrived in the person of Mirza Ghulam Ahmad (1835–1908).

The hadith (sayings of the Islamic Prophet Muhammad) and the Bible indicated that Isa would return during the latter days. Islamic tradition commonly depicts that Isa, upon his second coming, would be an Ummati (Muslim) and a follower of Muhammad and that he would revive the truth of Islam rather than fostering a new religion.

The Ahmadiyya movement interpret the Second Coming of Isa prophesied as being that of a person "similar to Isa" (mathīl-i ʿIsā) and not his physical return, in the same way as John the Baptist resembled the character of the Biblical prophet Elijah in Christianity. Ahmadis believe that Ghulam Ahmad demonstrated that the prophecy in Muslim and Christian religious texts were traditionally misunderstood to suggest that Jesus of Nazareth himself would return, and hold that Jesus had survived the crucifixion and had died a natural death. Ahmadi's consider the founder of the movement, in both his character and teachings to be representative of Jesus, and subsequently he attained the same spiritual rank of Prophethood as Jesus. Thus, Ahmadis believe this prediction was fulfilled and continued by his movement.

Judaism

Judaism is sometimes against the idea of his Second Coming. Many Jews believe that Jesus failed to fulfill specific Messianic prophecies. They often claim that, among other things, Jesus' death and failure to redeem the world after his first coming are proof that he could not be the Messiah. Rabbi David Wolpe believes that the Second Coming was "grown out of genuine disappointment" and invented by Christians to theologically compensate for Jesus' death.

Theosophy

In January 1946, Theosophist Alice A. Bailey prophesied that Christ (who is regarded by Theosophists as being identical with the being known by Theosophists as the Maitreya) would return "sometime after AD 2025".

Last Day counterfeits

Many Christians believe there will be a great deception before the coming of Christ. In Matthew 24 Jesus states

These false Christs will perform great signs and are no ordinary people "For they are spirits of demons, performing signs, which go out to the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty." (Revelation 16:14) Satan's angels will also appear as godly clergymen, and Satan will appear as an angel of light. "For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works." (2 Corinthians 11:13-15)

Specific date predictions

:{| class="wikitable" |- ! style="width:15%;"| Date of the Second Coming ! style="width:25%;"| Author ! Notes |- | 1757 | Emanuel Swedenborg | Followed the Last Judgment in 1757, which took place in the spiritual world. This was one of many events recounted in his works resulting from visions of Jesus Christ returned. He tells of almost daily interaction with Christ over the course of almost 30 years. His return is not in the flesh, but in His Holy Spirit. "Neither shall they say see here or see there, for behold, the kingdom of God is within you" (Luke 17:20). |- | 1829-09-15 | George Rapp | Founder and leader of the Harmony Society, predicted that on September 15, 1829, the three and one half years of the Sun Woman would end and Christ would begin his reign on earth. Dissension grew when Rapp's predictions went unfulfilled. In March 1832, a third of the group left and some began following a man named Bernhard Müller who claimed to be the Lion of Judah. Nevertheless, most of the group stayed and Rapp continued to lead them until he died on August 7, 1847. His last words to his followers were, "If I did not so fully believe, that the Lord has designated me to place our society before His presence in the land of Canaan, I would consider this my last." |- | 1844-10-22 | William Miller and the Millerite Movement |The fact that this failed to happen the way people were expecting was later referred to as the Great Disappointment. Some Millerites continued to set dates; others founded the Seventh-day Adventist Church and the Advent Christian Church, which continued to expect the Second Coming but no longer set dates for it. Members of the Bahá'í Faith believe that the event of the Second Coming did take place on 23 May 1844, when the Báb (the Gate), the forerunner of Bahá'u'lláh (Glory of God), declared his mission. Bahá'u'lláh later claimed that he was the return and second coming of Jesus Christ. |- | 1874 | Charles Taze Russell | The first president of what is now the Watchtower Society of the Jehovah's Witnesses, calculated 1874 to be the year of Christ's Second Coming, and until his death taught that Christ was invisibly present, and ruling from the heavens from that date prophesied. Russell proclaimed Christ's invisible return in 1874, the resurrection of the saints in 1875, and predicted the end of the "harvest" and a rapture of the saints to heaven for 1878, and the final end of "the day of wrath" in 1914. 1874 was considered the end of 6,000 years of human history and the beginning of judgment by Christ. |- | Unknown | Joseph Smith (Mormons) | In the History of the Church, page 957, an eye witnesses account of Joseph Smith's prophecy in 1835 is recorded as: "President Smith then stated that the meeting had been called, because God had commanded it; and it was made known to him by vision and by the Holy Spirit. He then gave a relation of some of the circumstances attending us while journeying to Zion--our trials, sufferings; and said God had not designed all this for nothing, but He had it in remembrance yet; and it was the will of God that those who went to zion, with a determination to lay down their lives, if necessary, should be ordained to the ministry, and go forth to prune the vineyard for the last time, or the coming of the Lord, which was nigh--even fifty-six years should wind up the scene." |- | 1914 | Jehovah's Witnesses | The "Second Coming" is important in the doctrine of Jehovah's Witnesses, although they do not use this term. Jehovah's Witnesses believe that Christ's visible (to humans) return will be at Armageddon. They believe that 1914 marked the beginning of Christ's invisible presence (Matt. 24:3 gr. "parousia") as the King of God's Kingdom (Psalm 110; Revelation 12:10), and the beginning of the last days of the human ruled system of society. They believe the signs Christ revealed about his return in Matthew 24, Mark 13, and Luke 21 began to occur starting in 1914. In a parallel Biblical account at Revelation 6, they believe the ride of the symbolic four horsemen began in the same year, and that the first rider on the white horse depicts the Christ. He goes forth to complete his conquest of the earth, while the rule by human leaders continues for a short while until they meet their end at Armageddon by the power of the Christ (Revelation 19:11-21). |- | 1917 to 1930 | Sun Myung Moon | The followers of Reverend Sun Myung Moon consider Reverend Moon to be the Lord of the Second Advent called by Jesus Christ on Easter Sunday at the age of 15 on a Korean Mountainside. (See Divine Principle) |- | 1930 to 1939 | Rudolf Steiner | Steiner described the physical incarnation of Christ as a unique event, but predicted that Christ would reappear in the etheric, or lowest spiritual, plane beginning in the 1930s. This would manifest in various ways: as a new spiritual approach to community life and between individuals; in more and more individuals discovering fully conscious access to the etheric plane (clairvoyance); and in Christ's appearance to groups of seekers gathered together. |- | 1975 | Herbert W. Armstrong | Armstrong, Pastor-General of the Radio Church of God, and then the Worldwide Church of God, felt the return of Jesus Christ might be in 1975. Of particular note was the book 1975 in Prophecy! written by Armstrong and published by the Radio Church of God in 1956. Though, never explicitly stating a date in the booklet, the title led people to believe the date was the second coming. |- | 1981-06-28 | Bill Maupin | Maupin, a pastor of the Lighthouse Gospel Tract Foundation in Tucson, Arizona, wrote a book predicting the date of the Second Coming. His congregation sold all their belongings and went to a hilltop on that day to await the event. |- | 1982-06-21 | Benjamin Creme | The followers of the New Age Theosophical guru Benjamin Creme, like Alice A. Bailey, believe the Second Coming will occur when Maitreya (the being Theosophists identify as being Christ) makes his presence on Earth publicly known—Crème believes Maitreya has been on Earth since 1977, living in secret. Creme put advertisements in many of the world's major newspapers in early 1982 stating that the Second Coming would occur on Monday, 21 June 1982 (summer solstice in the northern hemisphere), at which time Christ (Maitreya) would announce his Second Coming on worldwide television (this is called the Emergence or Day of Declaration ; this is when, Creme's followers believe, the Maitreya will telepathically overshadow all of humanity when he appears on worldwide television) When this event did not occur, Crème claimed that the "world is not yet ready to receive Maitreya"; his followers continue to believe it will happen "soon". |- | 1999 | Nostradamus | Predicted that "from the sky will come a great King of Terror" in 1999. This was interpreted by some as a prophecy about the second coming of Jesus. When this did not occur, some of his followers and those of Edgar Cayce claimed that Jesus was conceived in 1998, born in 1999, and is currently living on Earth as a reincarnated person. |- | 2007-09-13 | Paul Sides | Predicted that September 13, 2007 marks the end of seven years of "wars and rumors of war" that erupted when The Oslo Accords were annulled. Then he predicts a final seven year "tribulation period" that culminates in a war over the Holy Land that brings back the Messiah. |- | 2008-09-30 | Mark Biltz | Pastor of El Shaddai Ministries, predicted September 30, 2008 (Rosh Hashanah) as the potential day of the second coming of Jesus based on four total Lunar Eclipses that occur seven years (Great Tribulation period) after September 30, 2008 in 2014 and 2015 that happen to fall on the two Jewish holidays Pesach and Succot in both 2014 and 2015. Mark believes this to be significant as the four Lunar Eclipses falling on the aforementioned Jewish holidays has happened in the past in 1492, 1948 and 1949 highlighting those years to be significant in Jewish history. In 1492 the Jews were expelled from Spain, in 1948 Israel became a nation, and in 1949 Jerusalem became the capital of Israel. In addition, he attributed these Lunar events to the "signs in the heavens" that the Bible speaks of. |- | 1999 to 2009 | Jerry Falwell | Fundamentalist preacher who predicted in 1999 that the Second Coming would probably be within 10 years. |- | 1994 to 2011 | Harold Camping | Camping, general manager of Family Radio and Bible teacher, published a book, 1994?, a prediction of Christ's return was likely pointing to 1994 with the possibility that it will happen in 2011. He later claimed that the rapture would be on May 21, 2011 followed by the end of the world on October 21 of the same year. Camping wrote "Adam when?" and claimed the Biblical calendar meshes with the secular and is accurate from 11,013 BC–2011 AD. |- | 2012 | Jack Van Impe | Televangelist who has, over the years, predicted many specific years and dates for the second coming of Jesus, but has continued to move his prediction later. Many of these dates have already passed, and he recently pointed to 2012 as a possible date for the second coming. Van Impe no longer claims to know the exact date of the Second Coming, but quotes verses which imply that mankind should know when the second coming is near. |- | 2022 | Troy Brooks | Partial rapture (Matt 24.40-42, Luke 21.36, Rev. 3.10) places Rev. 6.12 right before the 1st trumpet (8.7) that starts the Tribulation and shows us three events in specific order: 1) great earthquake (Haiti 2010-second most deaths, most deaths per capita; Japan 2011-5th greatest in magnitude, greatest financial loss), 2) unique solar eclipse (the H3 Hybrid Nov. 3, 2013-4th since Christ), and 3) unique lunar eclipse (2014/15 feast Tetrad-8th since Christ, won't happen again till 2582/83). Israel became a nation again during the 1949/50 feast Tetrad and entered Jerusalem in the 1967/68 feast Tetrad (first time ever two feast Tetrads occurred within 18 years apart). The 2,520 days of the Tribulation are from Feast of Trumpets Sept. 14, 2015 (first rapture according to readiness, Rev. 7.9 "before the throne") to Tisha B'Av Aug. 7, 2022 (the day Jesus steps down on the mount of olives when the 1st and 2nd Temples were destroyed to reign in the 3rd Temple). 2014-21 and 2016-23 don't add up to 2,520 days. The probability of this is 112 trillion to 1. http://biblocality.com/forums/content.php?234 |- | 2025 | Alice A. Bailey | In January 1946, the New Age Theosophical guru prophesied that Christ would return "sometime after AD 2025" Alice A. Bailey stated that St. Germain is the manager of the executive council of the Christ (Like C.W. Leadbeater, Alice A. Bailey refers to St. Germain as the Master Rakoczi or the Master R. in her books.).; thus, according to Alice A. Bailey, St. Germain's primary task is to prepare the way for the Second Coming. |- | By 2057 | Frank J. Tipler | In 1994, physicist and intelligent design advocate Frank J. Tipler published a book called The Physics of Immortality in which he claimed to scientifically prove the existence of God as a consequence of what he calls the Omega Point Theory. In 2007, he published a sequel to "The Physics of Immortality" called The Physics of Christianity which applies the principles of the Omega Point Theory to the Christian religion. In this 2007 book, he asserts in the first chapter that the Second Coming of Christ will occur within 50 years, i.e., by 2057, and will be coincident with what futurist Ray Kurzweil calls the Singularity (which Kurzweil himself predicts will occur by 2045). |- | Unknown | Master Beinsa Douno | Predicted the Second Appearance of Christ as: "Christ Impulse will gradually penetrate into the human being and will take over guidance during the further development of the humankind (sic). We are still in the beginning of all this now." (Master Beinsa Douno, The Master, The Life of the Sixth Race, ISBN 954-744-050-0, , 1900—1946, Society Byalo Bratstvo - Bulgaria) |- | Unknown | Rastafari movement | The movement believes Haile Selassie is the second coming (although he himself did not encourage this belief). He embodied this when he became Emperor of Ethiopia, but is also expected to return a second time to initiate the apocalyptic day of judgment. Haile Selassie, also called Jah Ras Tafari, is often considered to be alive by members of the Rastafari movement. |}

Claimants of Christ's Second Coming

The members of the Unification Church believe that Jesus anointed Sun Myung Moon to fulfill the mission of the Second Coming. Together with his wife Hak Ha Han they established the position of the True Parents of mankind restoring the failure of the Garden of Eden when Adam and Eve failed and were expulsed from the Paradise. Emanuel Swedenborg and those in the New Church believe Jesus is making his second coming by revealing Himself in the spiritual meaning of the Bible. They believe that the Last Judgment was commenced in the beginning of the year 1757, and was fully accomplished at the end of that year. This Judgement on the Christian church, which took place in the spiritual world, marked the beginning of Christ's second coming. Bahá'u'lláh claimed to be the Return of Christ. Followers of the Bahá'í Faith believe that the fulfillment of the prophecies of the second coming of Jesus, as well as the prophecies of the 5th Buddha Maitreya and many other religious prophecies, were begun by the Báb in 1844 and then by Bahá'u'lláh. They commonly compare the fulfillment of Christian prophecies to Jesus' fulfillment of Jewish prophecies, where in both cases people were expecting the literal fulfillment of apocalyptic statements. Mirza Ghulam Ahmad, A 19th century figure from India, who claimed to be the second coming of and likeness of Jesus, the promised Messiah at the end of time, as well as being the promised Mahdi, being the only person in Islamic history to have claimed to be both. He preached the supremacy of what he presented as pristine Islamic beliefs and practices, and promoted the spread of his movement through peaceful means, writing over eighty books. He gathered thousands of followers within his lifetime and founded the Ahmadiyya religious movement. The followers of the Neo-Theosophical guru Benjamin Creme believe the Second Coming will occur when the being known by Theosophists as the Maitreya publicly makes his presence on Earth known (they believe he has been on Earth since 1977, living in secret). This future event is called the Emergence or Day of Declaration ; this is when, Creme's followers believe, the Maitreya will telepathically overshadow all of humanity when he appears on worldwide television (this event was originally supposed to occur on 21 June 1982). Benjamin Creme's followers believe in the Nestorian/Gnostic doctrine promulgated by C.W. Leadbeater that Maitreya overshadowed the being called by Theosophists the Master Jesus during the Ministry of Jesus.

See also

Adventist

Baha'u'llah

Bible prophecy

Christian Eschatology

Christianity and Islam

Kalki

List of people who have claimed to be Jesus

Mahdi

Moshiach

New World Order (conspiracy)

Ram Bahadur Bomjon

Rapture

Realized eschatology

Saoshyant

Shakers

Summary of Christian eschatological differences

"The Second Coming", a poem by William Butler Yeats

Unfulfilled religious prophecies

Zoroastrian eschatology

References

Notes

Bibliography

Explanatory text in The New Jerusalem Bible (1990). Doubleday. ISBN 0-385-14264-1

Lewis, C.S. (1960). The World's Last Night and Other Essays. Harcourt Brace Jovanovich. ISBN 0-15-698360-5

Markus Mühling, Grundinformation Eschatologie. Systematische Theologie aus der Perspektive der Hoffnung, Vandenhoeck & Ruprecht, Göttingen 2007, ISBN 978-3-525-03619-8, 221–241

Heindel, Max, How Shall We Know Christ at His Coming?, May 1913 (stenographic report of a lecture, Los Angeles), ISBN 0-911274-64-2 www

James Stuart Russell. The Parousia, A Careful Look at the New Testament Doctrine of the Lord's Second Coming

The Ultimate Deliverance

Swedenborg, E. The Consummation of the Age; the Coming of the Lord; and the New Heaven and New Church, Chapter 14 in The True Christian Religion Containing the Universal Theology of The New Church Foretold by the Lord in Daniel 7; 13, 14; and in Revelation 21; 1,2 (Swedenborg Foundation 1952)

Category:Apocalypticism Category:Biblical phrases Category:Christian eschatology Category:Christian terms Category:Christianity-related controversies Category:Esoteric Christianity Category:Islamic eschatology

af:Wederkoms bg:Второ пришествие на Христос ca:Parusia cs:Parusie de:Parusie el:Δευτέρα Παρουσία es:Parusía fr:Parousie ko:재림 id:Kedatangan Kedua Yesus Kristus ia:Parousia it:Seconda venuta he:הביאה השנייה ka:მეორედ მოსვლა nl:Wederkomst van Jezus ja:再臨 pl:Paruzja pt:Segunda vinda de Cristo ro:A Doua Venire a lui Iisus Hristos ru:Второе пришествие Иисуса Христа sq:Ardhja e Dytë e Jezusit sk:Parusia fi:Jeesuksen toinen tuleminen sv:Kristi återkomst ta:கிறிஸ்துவின் இரண்டாம் வருகை uk:Друге Пришестя zh:耶稣再临

Coordinates	3°8′51″N101°41′36″N
background	solo_singer
birth name	LaRon Louis James
born	February 18, 1983New York City, New York, United States
genre	Hip hop
occupation	Rapper, record producer, actor
years active	1999–present
label	Skull Gang, Def Jam, E1
associated acts	Skull Gang, The Diplomats, Jim Jones, Lil Wayne, Cam'ron, Chris Brown, Lloyd Banks
website	www.myspace.com/juelzsantana }}

LaRon Louis James (born February 18, 1983), better known by his stage name Juelz Santana, is an American rapper of African & Dominican descent, producer, and actor. He appeared on Cam'ron's 2002 singles, "Oh Boy" and "Hey Ma". In 2003, his debut album From Me to U was released by Def Jam Recordings; his next album What the Game's Been Missing! contained the top-ten single "There It Go (The Whistle Song)".

Early life & career

Santana began rapping at the age of three and at age twelve started duo Draft Pick, which was signed to Priority Records. In 2000, Santana made a guest performance on a track on Cam'ron's album S.D.E. and eventually joined The Diplomats.

Music career

2002–2004 (Final Destination, From Me To U)

After the signing of The Diplomats, also known as Dipset, to Roc-a-Fella Records in 2002, there was an influence of mixtapes, features on other artists' records, television and radio interviews, in which Juelz achieved mainstream recognition not previously gained through the various Diplomat mixtapes, and his solo mixtape Final Destination, that was sold in late 2002. After being featured on fellow Diplomat member Cam'ron's two singles, "Hey Ma" and "Oh Boy". Juelz started working on his debut album. In the summer of 2003, Santana released his debut album From Me To U, which was certified Gold. From Me to U peaked at #8 in the Billboard 200. Dipset (Santana's Town) peaked #70 in the U.S. Billboard.

What the Game's Been Missing! (2005)

What the Game's Been Missing! followed in 2005 with the singles "Mic Check", "There It Go (The Whistle Song)", "Oh Yes", "Clockwork," "Shottas", and "Make It Work For Ya" Feat. Young Jeezy and Lil Wayne. "There It Go" reached #6 on the Billboard Hot 100 and #3 on the Hot Rap Tracks charts; "Oh Yes" reached #56 on the Hot 100 and #8 on the Rap charts. "Mic Check" reached 35 in the Billboard Hot 100. Both this album and single "There It Go" were certified Gold by the Recording Industry Association of America.

Born to Lose, Built to Win & Dipset Reunion (2010–present)

Since 2007, Santana has been recording material for his third album, Born to Lose, Built to Win. Shortly after recording began, Santana released a promo single, "The Second Coming", produced by Just Blaze. After a two year hiatus, he released a new song, "Days of Our Lives", with two accompanying music videos featuring cameos from Skull Gang. In late 2009 he released the first single off Born to Lose, Built to Win, "Mixin' Up the Medicine" featuring Yelawolf. In 2010, he released the second single titled, "Back to the Crib" featuring Chris Brown. In April 2010, Cam'ron and Jim Jones announced they ended their feud. In June 2010, the Dipset reunion began with a teaser titled "Under Construction" and a street single, "Salute" produced by Araabmuzik. The song features Jim Jones, Cam'ron, and Juelz Santana. The remix features new Diplomat artist Vado with a verse added. Since the reunion it is not yet known if or when Juelz will release the album. But it is known that he is working on a new album with The Diplomats. Recently Santana tweeted "I will give people that people wants Reagan Era in the studio" so that means that we can wait a new album for 2011.

Juelz Santana recently collaborated with UK rapper's Giggs & Wiley on a track called Bright Lights produced by UK producers Dan Dare & Zdot.In February he released a music video for the song "Homerun" featuring Lil Wayne. It is unknown if "Homerun" is a single or not. He also has plans to work with Guitars N Bandanaz.

Personal life

Santana maintained a store of his clothing and music near his old neighborhood of 151st and Amsterdam/Broadway on Amsterdam Avenue between 150th and 151st Streets. Santana is a suspected member of the Bloods.

Legal Issues

In January 2011 Juelz Santana's Bergenfield, New Jersey Recording Studio was raided, after a 10-month investigation by the Bergen County Prosecutors Office and Gang Unit.

Santana was arrested February 2, 2011, and charged with possession of a firearm, possession of a handgun without a permit, possession of a controlled dangerous substance and possession with intent to distribute a controlled substance within 1,000 feet of a school. Santana posted $125,000 bail.

On March 22, 2011, Juelz Santana missed a performance at Chris Brown's record release party for his album F.A.M.E., after New York Police stopped the rapper and searched him for guns and drugs. While no one was arrested, Santana was not allowed to enter the building during the search. This caused him to miss his entire performance with Chris Brown. Juelz' lawyer Joe Wunstop told The New York Post that police stopped Santana because members of his entourage "might be affiliated, friends bring friends and he's really friendly"

Discography

;Studio albums

2003: From Me to U

2005: What the Game's Been Missing!

2011: Born to Lose, Built to Win

;Official mixtapes

2003: Final Destination

2004: Back Like Cooked Crack Pt. 1

2005: Back Like Cooked Crack Pt. 2

2006: Back Like Cooked Crack Pt. 3

2011: Reagan Era

;Collaboration albums

2003: Diplomatic Immunity (with The Diplomats)

2004: Diplomatic Immunity 2 (with The Diplomats)

2009: Skull Gang (with Skull Gang)

2011: Diplomatic Immunity 3 (with The Diplomats)

Filmography

State Property 2 (2005)

Killa Season (2006)

Kiss and Tail: The Hollywood Jumpoff(2009) The Project (2011) *

References

External links

Official site

Category:1982 births Category:Living people Category:African American rappers Category:Bloods Category:American people of Dominican Republic descent Category:The Diplomats members Category:Hispanic and Latino American rappers Category:People from Teaneck, New Jersey Category:People from Harlem Category:Rappers from New York City Category:Roc-A-Fella Records artists

cs:Juelz Santana de:Juelz Santana es:Juelz Santana fr:Juelz Santana ko:주엘즈 산타나 it:Juelz Santana nl:Juelz Santana ja:ジュエルズ・サンタナ no:Juelz Santana pl:Juelz Santana pt:Juelz Santana ru:Джуэлз Сантана fi:Juelz Santana sv:Juelz Santana

Dream Team in sport, often only as a nickname, may refer to:

The roster of the 1992 United States men's Olympic basketball team in Barcelona

Brazil men's national volleyball team under coach Bernardo Rezende since 2002

FIFA Dream Team, an all-time all-star football team published by FIFA in 2004

The Puerto Rico national baseball team in the 1995 Caribbean Series

An era (1991–1994), in the history of FC Barcelona, a Spanish football club

Philippines Dream Team, the Philippines men basketball team at the 1990 Asian Games

The Dream Team (professional wrestling), professional wrestling tag-team in the World Wrestling Federation 1985–1987

Dramatic Dream Team, Japanese professional wrestling promotion

Super League Dream Team, award for players in the European rugby Super League

Dream Team Australian rules football team, that represented the States and territories of Australia other than Victoria in the AFL Hall of Fame Tribute Match

AFL Dream Team, a notable online competition for supporters run by the Australian Football League

Dream Team in television and film may refer to:

Dream Team (TV series), a British television series

The Dream Team (film), a 1989 American comedy film

Dream Team (The Office) an episode of the American television series The Office

The Dream Team (Entourage Episode), an episode of Entourage

Dream Team may also refer to:

Dream Team (theater), a Stage Management Team located in Terre Haute, IN that worked on shows including Real Girls Can't Win, 1,001 Arabian Nights, and Bad Dates

Dream Team (comics), a fictional group of Marvel Comics superheroes

The Dream Team (warez), a cracking/releasing warez group for the IBM PC active 1989–1996

LA Dream Team, American hip-hop act

Nickname for the defense legal team in the O. J. Simpson murder case

Category:Nicknamed groups of sportspeople

ca:Dream Team (desambiguació) fr:Dream Team (homonymie) nl:Dream Team ja:ドリームチーム fi:Dream Team

Coordinates	3°8′51″N101°41′36″N
Name	Jesus
Birth date	7-2 BC/BCE
Language	Aramaic, Koine Greek, (perhaps some Hebrew)
Birth place	Bethlehem, Judaea, Roman Empire (traditional);Nazareth, Galilee (modern critical scholarship)
Death place	Calvary, Judaea, Roman Empire (according to the New Testament, he rose on the third day after his death.)
Death date	30–36 AD/CE
Death cause	Crucifixion
Resting place	Traditionally and temporarily, a garden tomb in Jerusalem
Ethnicity	Jewish
Nationality	Israelite
Religion	Judaism
Home town	Nazareth, Galilee, Roman Empire
Parents	Father: God (Christian view)virginal conception (Islamic view)Mother: Saint MaryAdoptive father: Saint Joseph }}

Jesus of Nazareth, (7–2 BC/BCE – 30–36 AD/CE), commonly referred to as Jesus Christ or simply as Jesus or Christ, 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 are the four canonical gospels, and most biblical scholars find them useful for reconstructing Jesus' life and teachings. Some scholars believe apocryphal texts such as the Gospel of Thomas and the Gospel of 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 a future apocalypse. Other prominent scholars, however, contend that Jesus' "Kingdom of God" meant radical personal and social transformation instead of a future apocalypse.

Christians traditionally believe that Jesus was born of a virgin, performed miracles, founded the Church, rose from the dead, and ascended into heaven, from which he will return. The majority of Christians worship Jesus as the incarnation of God the Son, and "the Second Person of the Blessed Trinity". A few Christian groups, however, reject Trinitarianism, wholly or partly, believing it to be non-scriptural. Most Christian scholars today present Jesus as the awaited Messiah promised in the Old Testament and as God, arguing that he fulfilled many Messianic prophecies of the Old Testament.

Judaism rejects assertions that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh. In Islam, Jesus ( or , commonly transliterated as or , respectively) 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 Bahá'í Faith use the title "Messiah" for Jesus, but do not teach that he was God incarnate.

Etymology of name

“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)".

The etymology of the name Jesus is generally explained by Christians as "God's salvation" usually expressed as "Yahweh saves", "Yahweh is salvation" and at times as "Jehovah is salvation". The name Jesus appears to have been in use in Judaea at the time of the birth of Jesus. And Philo's reference (Mutatione Nominum item 121) indicates that the etymology of Joshua was known outside Judaea at the time.

In the New Testament, in Luke 1:26-33 the angel Gabriel tells Mary to name her child Jesus, and in Matthew 1:21 an angel tells Joseph to name the child Jesus. The statement in Matthew 1:21 "you shall call his name Jesus, for he will save his people from their sins" associates salvific attributes to the name Jesus in Christian theology.

"Christ" () is derived from the Greek (Khristós) meaning "the anointed one", a translation of the Hebrew מָשִׁיחַ (), usually transliterated into English as Messiah. In the Septuagint version of the Hebrew Bible (written well over a century before the time of Jesus), the word Christ was used to translate into Greek the Hebrew word . In Matthew 16:16, Apostle Peter's profession: "You are the Christ" identifies Jesus as the Messiah. In post-biblical usage Christ became a name, one part of the name "Jesus Christ", but originally it was a title (the Messiah) and not a name.

Chronology

Although a few scholars have questioned the existence of Jesus as an actual historical figure, most scholars involved with historical Jesus research believe his existence can be established using documentary and other evidence. As discussed in the sections immediately below, the estimation of the year of death of Jesus places his lifespan around the beginning of the first century AD/CE, in the geographic region of Roman Judaea. The New Testament also refers to the Sea of Galilee which is about 75 miles north of Jerusalem.

Roman involvement in Judaea began around 63 BC/BCE and by 6 AD/CE Judaea had become a Roman province. From 26-37 AD/CE Pontius Pilate was the governor of Roman Judaea. In this time period, although Roman Judaea was strategically positioned between Asia and Africa, it was not viewed as a critically important province by the Romans. The Romans were highly tolerant of other religions and allowed the local populations such as the Jews to practice their own faiths.

Possible year of birth

Two independent approaches have been used to estimate the year of the birth of Jesus, one by analyzing the Nativity accounts in the Gospels of Luke and Matthew along with other historical data, the other by working backwards from the estimation of the start of the ministry of Jesus, as also discussed in the section below.

In their Nativity accounts, both the Gospels of Luke and Matthew associate the birth of Jesus with the reign of Herod the Great, who is generally believed to have died around 4 BC/BCE. Matthew 2:1 states that: "Jesus was born in Bethlehem of Judaea in the days of Herod the king" and Luke 1:5 mentions the reign of Herod shortly before the birth of Jesus. Matthew also suggests that Jesus may have been as much as two years old at the time of the visit of the Magi and hence even older at the time of Herod's death. 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.

The year of birth of Jesus has also been estimated in a manner that is independent of the Nativity accounts, by using information in the Gospel of John to work backwards from the statement in Luke 3:23 that Jesus was "about 30 years of age" at the start of his ministry. As discussed in the section below, by combining information from John 2:13 and John 2:20 with the writings of Josephus, it has been estimated that around 27-29 AD/CE, Jesus was "about thirty years of age". Some scholars thus estimate the year 28 AD/CE to be roughly the 32nd birthday of Jesus and the birth year of Jesus to be around 6-4 BC/BCE.

However, the common Gregorian calendar method for numbering years, in which the current year is , is based on the decision of a monk Dionysius in the six century, to count the years from a point of reference (namely, Jesus’ birth) which he placed sometime between 2 BC/BCE and 1 AD/CE. Although Christian feasts related to the Nativity have had specific dates (e.g. December 25 for Christmas) there is no historical evidence for the exact day or month of the birth of Jesus.

Possible dates of ministry

There have been different approaches to estimating the date of the start of the ministry of Jesus. One approach, based on combining information from the Gospel of Luke with historical data about Emperor Tiberius yields a date around 28-29 AD/CE, while a second independent approach based on statements in the Gospel of John along with historical information from Josephus about the Temple in Jerusalem leads to a date around 27-29 AD/CE.

The estimation of the date based on the Gospel of Luke relies on the statement in Luke 3:1-2 that the ministry of John the Baptist which preceded that of Jesus began "in the fifteenth year of the reign of Tiberius Caesar". Given that Tiberius began his reign in 14 AD/CE, this yields a date about 28-29 AD/CE.

The estimation of the date based on the Gospel of John uses the statements in John 2:13 that Jesus went to the Temple in Jerusalem around the start of his ministry and in John 2:20 that "Forty and six years was this temple in building" at that time. According to Josephus (Ant 15.380) the temple reconstruction was started by Herod the Great in the 15th-18th year of his reign at about the time that Augustus arrived in Syria (Ant 15.354). Temple expansion and reconstruction was ongoing, and it was in constant reconstruction until it was destroyed in 70 AD/CE by the Romans. Given that it took 46 years of construction, the Temple visit in the Gospel of John has been estimated at around 27-29 AD/CE.

Luke 3:23 states that at the start of his ministry Jesus was "about 30 years of age", but the other Gospels do not mention a specific age. However, in John 8:57 the Jews exclaimed to Jesus: "Thou art not yet fifty years old, and hast thou seen Abraham?" suggesting that he was much less than 50 years old during his ministry. The length of the ministry is subject to debate, based on the fact that the Synoptic Gospels mention only one passover during Jesus' ministry, often interpreted as implying that the ministry lasted approximately one year, whereas the Gospel of John records multiple passovers, implying that his ministry may have lasted at least three years.

Possible year and place of death

A number of approaches have been used to estimate the year of the death of Jesus, including information from the Canonical Gospels, the chronology of the life of Paul the Apostle in the New Testament correlated with historical events, as well as different astronomical models, as discussed below.

All four canonical Gospels report that Jesus was crucified in Calvary 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 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 gives him the title of "procurator" instead of prefect.

The estimation of the date of the conversion of Paul places the death of Jesus before this conversion, which is estimated at around 33-36 AD/CE. (Also see the estimation of the start of Jesus' ministry as a few years before this date above). The estimation of the year of Paul's conversion relies on a series of calculations working backwards from the well established date of his trial before Gallio in Achaea Greece (Acts 18:12-17) around 51-52 AD/CE, the meeting of Priscilla and Aquila which were expelled from Rome about 49 AD/CE and the 14-year period before returning to Jerusalem in Galatians 2:1. The remaining period is generally accounted for by Paul's missions (at times with Barnabas) such as those in Acts 11:25-26 and 2 Corinthians 11:23-33, resulting in the 33-36 AD/CE estimate.

For centuries, astronomers and scientists have used diverse computational methods to estimate the date of crucifixion, Isaac Newton being one of the first cases. Newton's method relied on the relative visibility of the crescent of the new moon and he suggested the date as Friday, April 23, 34 AD/CE. In 1990 astronomer Bradley E. Schaefer computed the date as Friday, April 3, 33 AD/CE. In 1991, John Pratt stated that Newton's method was sound, but included a minor error at the end. Pratt suggested the year 33 AD/CE as the answer. Using the completely different approach of a lunar eclipse model, Humphreys and Waddington arrived at the conclusion that Friday, April 3, 33 AD/CE was the date of the crucifixion.

Life and teachings in the New Testament

Although the four canonical gospels, Matthew, Mark, Luke, and John, are the main sources for the biography of Jesus’ life, other parts of the New Testament, such as the Pauline Epistles which were likely written decades before them, also include references to key episodes in his life such as the Last Supper, as in 1 Corinthians 11:23-26. The Acts of the Apostles (10:37-38 and 19:4) refers to the early ministry of Jesus and its anticipation by John the Baptist. And Acts 1:1-11 says more about the Ascension episode (also mentioned in 1 Timothy 3:16) than the canonical gospels.

The four gospel accounts

Three of the four canonical gospels, namely Matthew, Mark, and Luke, are known as the Synoptic Gospels, from the Greek σύν (syn "together") and ὄψις (opsis "view"). These three gospels display a high degree of similarity in content, narrative arrangement, language and paragraph structures. The presentation in the fourth canonical Gospel, i.e. the John, differs from these three in that it has more of a thematic nature rather than a narrative format. And scholars generally agree that it is impossible to find any direct literary relationship between the synoptic gospels and the Gospel of John.

However, in general, the authors of the New Testament showed little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life with the secular history of the age. The gospels were primarily written as theological documents in the context of early Christianity with the chronological timelines as a secondary consideration. One manifestation of the gospels being theological documents rather than historical chronicles is that they devote about one third of their text to just seven days, namely the last week of the life of Jesus in Jerusalem.

Although the gospels do not provide enough details to satisfy the demands of modern historians regarding exact dates, it is possible to draw from them a general picture of the life story of Jesus. However, as stated in John 21:25 the gospels do not claim to provide an exhaustive list of the events in the life of Jesus.

Gospel sources, similarities and differences

Scholars have debated the sources for the gospels for millenia, and have proposed various hypotheses of how the synoptic gospels were written and how they influenced each other, going back to the Augustinian hypothesis in the 5th century. In the 20th and 21st centuries hypotheses such as the two-source, four-source, Farrer or the Markan priority hypothesis have been debated. Each hypothesis assumes a specific order in which the gospels were written, or that other as yet unknown and hypothetical documents such as the Q source or the M source influenced various gospels in various ways. Each hypotheses has had support among some scholars, while problems with and weaknesses in it have been pointed out by opponents.

Since the 2nd century attempts have been made to harmonize the gospel accounts into a single narrative; Tatian's Diatesseron perhaps being the first harmony and other works such as Augustine' book Harmony of the Gospels followed. A number of different approaches to gospel harmony have been proposed in the 20th century, but no single and unique harmony can be constructed. While some scholars argue that combining the four gospel stories into one story is tantamount to creating a fifth story different from each original, others see the gospels as blending together to give an overall and comprehensive picture of Jesus' teaching and ministry. Although there are differences in specific temporal sequences, and in the parables and miracles listed in each gospel, the flow of the key events such as Baptism, Transfiguration and Crucifixion and interactions with people such as the Apostles are shared among the gospel narratives.

Key elements and the five major milestones

The five major milestones in the gospel narrative of the life of Jesus are his Baptism, Transfiguration, Crucifixion, Resurrection and Ascension. These are usually bracketed by two other episodes: his Nativity at the beginning and the sending of the Paraclete at the end. The gospel accounts of the teachings of Jesus are often presented in terms of specific categories involving his "works and words", e.g. his ministry, parables and miracles.

The gospels include a number discourses by Jesus on specific occasions, e.g. the Sermon on the Mount or the Farewell Discourse, and also include over 30 parables, spread throughout the narrative, often with themes that relate to the sermons. Parables represent a major component of the teachings of Jesus in the gospels, forming approximately one third of his recorded teachings, and John 14:10 positions them as the revelations of God the Father. The gospel episodes that include descriptions of the miracle of Jesus also often include teachings, providing an intertwining of his "words and works" in the gospels.

Genealogy and Nativity

The accounts of the genealogy and Nativity of Jesus in the New Testament appear only in the Gospel of Luke and the Gospel of Matthew. While there are documents outside of the New Testament which are more or less contemporary with Jesus and the gospels, many shed no light on the more biographical aspects of his life and these two gospel accounts remain the main sources of information on the genealogy and Nativity.

Genealogy

Matthew begins his gospel in 1:1 with the genealogy of Jesus, and presents it before the account of the birth of Jesus, while Luke discusses the genealogy in chapter 3, after the Baptism of Jesus in Luke 3:22 when the voice from Heaven addresses Jesus and identifies him as the Son of God. At that point Luke traces Jesus' ancestry through Adam to God.

While Luke traces the genealogy upwards towards Adam and God, Matthew traces it downwards towards Jesus. Both gospels state that Jesus was begotten not by Joseph, but by God. Both accounts trace 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. Matthew gives Jacob as Joseph’s father and Luke says Joseph was the son of Heli. Attempts at explaining the differences between the genealogies have varied in nature, e.g. that Luke traces the genealogy through Mary while Matthew traces it through Joseph; or that Jacob and Heli were both fathers of Joseph, one being the legal father, after the death of Joseph's actual father — but there is no scholarly agreement on a resolution for the differences.

Nativity

The Nativity is a prominent element in the Gospel of Luke, comprises over 10% of Luke's text, and is three times the length of the Nativity text in Matthew. Luke's Nativity account takes place mostly before the birth of Jesus and centers on Mary, while Matthew's story takes place mostly after the birth of Jesus and centers on Joseph. According to Luke and Matthew, 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.

Luke is the only Gospel to provide an account of the birth of John the Baptist, and he uses it to draw parallels between the births of John and Jesus. Luke relates the two births in the visitation of Mary to Elizabeth. He further connects the two births by noting that Mary and Elizabeth are cousins. In Luke 1:31-38 Mary learns from the angel Gabriel that she will conceive and bear a child called Jesus through the action of the Holy Spirit. When Mary is due to give birth, she and Joseph travel from Nazareth to Joseph's ancestral home in Bethlehem to register in the census of Quirinius. In Luke 2:1-7. Mary gives birth to Jesus and, having found no place in the inn, places the newborn in a manger. An angel visits the shepherds and sends them to adore the child in Luke 2:22. After presenting Jesus at the Temple, Joseph and Mary return home to Nazareth.

The Nativity appears in chapters 1 and 2 of the Gospel of Matthew, where, following the bethrothal of Joseph and Mary, Joseph is troubled in Matthew 1:19-20 because Mary is pregnant, but in the first of Joseph's three dreams an angel assures him not be afraid to take Mary as his wife, because her child was conceived by the Holy Spirit. In Matthew 1:1-12, 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). Before the massacre, Joseph is warned by an angel in his dream and the family flees to Egypt and remains there until Herod's death, after which they leave Egypt and settle in Nazareth to avoid living under the authority of Herod's son and successor Archelaus.

Early life and profession

In the Gospels of Luke and Matthew, Jesus’ childhood home is identified as the town of Nazareth in Galilee. Joseph, husband of Mary, appears in descriptions of Jesus’ childhood and no mention is made of him thereafter. The New Testament books of Matthew, Mark, and Galatians mention Jesus’ brothers and sisters, but the Greek word adelphos in these verses, has also be translated as brother or kinsman.

Luke 2:41–52 includes an incident in the childhood of Jesus, where he was found teaching in the temple by his parents after being lost. The Finding in the Temple is the sole event between Jesus’ infancy and baptism mentioned in any of the canonical Gospels.

In Mark 6:3 Jesus is called a tekton (τέκτων in Greek), usually understood to mean carpenter. Matthew 13:55 says he was the son of a tekton. Tekton has been traditionally translated into English as "carpenter", but it is a rather general word (from the same root that leads to "technical" and "technology") that could cover makers of objects in various materials, even builders.

Beyond the New Testament accounts, the specific association of the profession of Jesus with woodworking is a constant in the traditions of the 1st and 2nd centuries and Justin Martyr (d. ca. 165) wrote that Jesus made yokes and ploughs.

Baptism and temptation

In the gospels, the accounts of the Baptism of Jesus are always preceded by information about John the Baptist and his ministry. In these accounts, John was preaching for penance and repentance for the remission of sins and encouraged the giving of alms to the poor (as in Luke 3:11) as he baptized people in the area of the River Jordan around Perea about the time of the commencement of the ministry of Jesus. The Gospel of John (1:28) specifies "Bethany beyond the Jordan", i.e. Bethabara in Perea, when it initially refers to it and later John 3:23 refers to further baptisms in Ænon "because there was much water there".

The four gospels are not the only references to John's ministry around the River Jordan. In Acts 10:37-38, Apostle Peter refers to how the ministry of Jesus followed "the baptism which John preached". In the Antiquities of the Jews (18.5.2) first century historian Flavius Josephus also wrote about John the Baptist and his eventual death in Perea.

In the gospels, John had been foretelling (as in Luke 3:16) of the arrival of a someone "mightier than I". Apostle Paul also refers to this anticipation by John in Acts 19:4. In Matthew 3:14, upon meeting Jesus, the Baptist states: "I need to be baptized by you." However, Jesus persuades John to baptize him nonetheless. In the baptismal scene, after Jesus emerges from the water, the sky opens and a voice from Heaven states: "This is my beloved Son with whom I am well pleased". The Holy Spirit then descends upon Jesus as a dove in Matthew 3:13-17, Mark 1:9-11, Luke 3:21-23. In John 1:29-33 rather than a direct narrative, the Baptist bears witness to the episode. This is one of two cases in the gospels where a voice from Heaven calls Jesus "Son", the other being in the Transfiguration of Jesus episode.

After the baptism, the Synoptic gospels proceed to describe the Temptation of Jesus, but John 1:35-37 narrates the first encounter between Jesus and two of his future disciples, who were then disciples of John the Baptist. In this narrative, the next day the Baptist sees Jesus again and calls him the Lamb of God and the "two disciples heard him speak, and they followed Jesus". One of the disciples is named Andrew, but the other remains unnamed, and Raymond E. Brown raises the question of his being the author of the Gospel of John himself. In the Gospel of John, the disciples follow Jesus thereafter, and bring other disciples to him, and Acts 18:24-19:6 portrays the disciples of John as eventually merging with the followers of Jesus.

The Temptation of Jesus is narrated in the three Synoptic gospels after his baptism. In these accounts, as in Matthew 4:1-11 and Luke 4:1-13, Jesus goes to the desert for forty days to fast. While there, Satan appears to him and tempts him in various ways, e.g. asking Jesus to show signs that he is the Son of God by turning stone to bread, or offering Jesus worldly rewards in exchange for worship. Jesus rejects every temptation and when Satan leaves, angels appear and minister to Jesus.

Ministry

Luke 3:23 states that Jesus was "about 30 years of age" at the start of his ministry. The date of the start of his ministry has been estimated at around 27-29 AD/CE, based on independent approaches which combine separate gospel accounts with other historical data. The end of his ministry is estimated to be in the range 30-36 AD/CE.

The three Synoptic gospels refer to just one passover during his ministry, while the Gospel of John refers to three passovers, suggesting a period of about three years. However, the Synoptic gospels do not require a ministry that lasted only one year, and scholars such as Köstenberger state that the Gospel of John simply provides a more detailed account.

The gospel accounts place the beginning of Jesus' ministry in the countryside of Judaea, near the River Jordan. Jesus' ministry begins with his Baptism by John the Baptist (Matthew 3, Luke 3), and ends with the Last Supper with his disciples (Matthew 26, Luke 22) in Jerusalem. The gospels present John the Baptist's ministry as the pre-cursor to that of Jesus and the Baptism as marking the beginning of Jesus' ministry, after which Jesus travels, preaches and performs miracles.

The Early Galilean ministry begins when Jesus goes back to Galilee from the Judaean desert after rebuffing the temptation of Satan. In this early period Jesus preaches around Galilee and in Matthew 4:18-20 his first disciples encounter him, begin to travel with him and eventually form the core of the early Church. This period includes the Sermon on the Mount, one of the major discourses of Jesus.

The Major Galilean ministry which begins in Matthew 8 refers to activities up to the death of John the Baptist. It includes the Calming the storm and a number of other miracles and parables, as well as the Mission Discourse in which Jesus instructs the twelve apostles who are named in Matthew 10:2-3 to carry no belongings as they travel from city to city and preach.

The Final Galilean ministry includes the Feeding the 5000 and Walking on water episodes, both in Matthew 14. The end of this period (as Matthew 16 and Mark 8 end) marks a turning point is the ministry of Jesus with the dual episodes of Confession of Peter and the Transfiguration - which begins his Later Judaean ministry as he starts his final journey to Jerusalem through Judaea.

As Jesus travels towards Jerusalem, in the Later Perean ministry, about one third the way down from the Sea of Galilee along the Jordan, he returns to the area where he was baptized, and in John 10:40-42 "many people believed in him beyond the Jordan", saying "all things whatsoever John spake of this man were true". This period of ministry includes the Discourse on the Church in which Jesus anticipates a future community of followers, and explains the role of his apostles in leading it. At the end of this period, the Gospel of John includes the Raising of Lazarus episode.

The Final ministry in Jerusalem is sometimes called the Passion Week and begins with the Jesus' triumphal entry into Jerusalem on Palm Sunday. In that week Jesus drives the money changers from the Temple, and Judas bargains to betray him. This period includes the Olivet Discourse and the Second Coming Prophecy and culminates in the Last Supper, at the end of which Jesus prepares his disciples for his departure in the Farewell discourse. The accounts of the ministry of Jesus generally end with the Last Supper. However, some authors also consider the period between the Resurrection and the Ascension part of the ministry of Jesus.

Teachings and preachings

In the New Testament the teachings of Jesus are presented in terms of his "words and works". The words of Jesus include a number of sermons, as well as parables that appear throughout the narrative of the Synoptic Gospels (the gospel of John includes no parables). The works include the miracles and other acts performed during his ministry. Although the Canonical Gospels are the major source of the teachings of Jesus, the Pauline Epistles, which were likely written decades before the gospels, provide some of the earliest written accounts of the teachings of Jesus.

The New Testament does not present the teachings of Jesus as merely his own preachings, but equates the words of Jesus with divine revelation, with John the Baptist stating in John 3:34: "he whom God hath sent speaketh the words of God" and Jesus stating in John 7:16: "My teaching is not mine, but his that sent me" and again re-asserting that in John 14:10: "the words that I say unto you I speak not from myself: but the Father abiding in me doeth his works." In Matthew 11:27 Jesus claims divine knowledge, stating: "No one knows the Son except the Father and no one knows the Father except the Son", asserting the mutual knowledge he has with the Father.

The gospels include a number discourses by Jesus on specific occasions, such as the Farewell discourse delivered after the Last Supper, the night before his crucifixion. Although some of the teachings of Jesus are reported as taking place within the formal atmosphere of a synagogue (e.g. in Matthew 4:23) many of the discourses are more like conversations than formal lectures.

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. Each of the five discourses has some parallel passages in the Gospel of Mark or the Gospel of Luke. 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. The Sermon on the Mount includes the Beatitudes which describe the character of the people of the Kingdom of God, expressed as "blessings". The Beatitudes focus on love and humility rather than force and exaction and echo the key ideals of Jesus' teachings on spirituality and compassion. 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.

Parables represent a major component of the teachings of Jesus in the gospels, the approximately thirty parables forming about one third of his recorded teachings. The parables may appear within longer sermons, as well as other places within the narrative. Jesus' parables are seemingly simple and memorable stories, often with imagery, and each conveys a teaching which usually relates the physical world to the spiritual world.

The gospel episodes that include descriptions of the miracle of Jesus also often include teachings, providing an intertwining of his "words and works" in the gospels. Many of the miracles in the gospels teach the importance of faith, for instance in Cleansing ten lepers and Daughter of Jairus the beneficiaries are told that they were healed due to their faith.

Proclamation as Christ and Transfiguration

At about the middle of each of the three Synoptic Gospels, two related episodes mark a turning point in the narrative: the Confession of Peter and the Transfiguration of Jesus. These episodes begin in Caesarea Philippi just north of the Sea of Galilee at the beginning of the final journey to Jerusalem which ends in the Passion and Resurrection of Jesus. These episodes mark the beginnings of the gradual disclosure of the identity of Jesus to his disciples; and his prediction of his own suffering and death.

Peter's Confession begins as a dialogue between Jesus and his disciples in Matthew 16:13, Mark 8:27 and Luke 9:18. Jesus asks his disciples: But who do you say that I am? Simon Peter answers him: You are the Christ, the Son of the living God. In Matthew 16:17 Jesus blesses Peter for his answer, and states: "flesh and blood hath not revealed it unto thee, but my Father who is in heaven." In blessing Peter, Jesus not only accepts the titles Christ and Son of God which Peter attributes to him, but declares the proclamation a divine revelation by stating that his Father in Heaven had revealed it to Peter. In this assertion, by endorsing both titles as divine revelation, Jesus unequivocally declares himself to be both Christ and the Son of God.

The account of the Transfiguration of Jesus appears in Matthew 17:1-9, Mark 9:2-8, Luke 9:28-36. Jesus takes Peter and two other apostles with him and goes up to a mountain, which is not named. Once on the mountain, Matthew (17:2) states that Jesus "was transfigured before them; his face shining as the sun, and his garments became white as the light." At that point the prophets Elijah and Moses appear and Jesus begins to talk to them. Luke is specific in describing Jesus in a state of glory, with Luke 9:32 referring to "they saw his glory". A bright cloud appears around them, and a voice from the cloud states: "This is my beloved Son, with whom I am well pleased; listen to him".

The Transfiguration not only supports the identity of Jesus as the Son of God (as in his Baptism), but the statement "listen to him", identifies him as the messenger and mouth-piece of God. The significance is enhanced by the presence of Elijah and Moses, for it indicates to the apostles that Jesus is the voice of God, and instead of Elijah or Moses, he should be listened to, by virtue of his filial relationship with God. 2 Peter 1:16-18, echoes the same message: at the Transfiguration God assigns to Jesus a special "honor and glory" and it is the turning point at which God exalts Jesus above all other powers in creation.

At the end of both episodes, as in some other pericopes in the New Testament such as miracles, Jesus tells his disciples not to repeat to others, what they had seen - the command at times interpreted in the context of the theory of the Messianic Secret. At the end of the Transfiguration episode, Jesus commands the disciples to silence about it "until the Son of man be risen from the dead", relating the Transfiguration to the Resurrection episode.

Betrayal, arrest, trial, and death

In Jerusalem

In the four Canonical Gospels, Jesus' Triumphal entry into Jerusalem takes place a few days before the last Last Supper, marking the beginning of the Passion narrative. While at Bethany Jesus sent two disciples to retrieve a donkey that had been tied up but never ridden and rode it into Jerusalem, with Mark and John stating Sunday, Matthew Monday, and Luke not specifying the day. As Jesus rode into Jerusalem the people there lay down their cloaks in front of him, and also lay down small branches of trees and sang part of Psalms 118: 25-26.

In the three Synoptic Gospels, entry into Jerusalem is followed by the Cleansing of the Temple episode, in which Jesus expels the money changers from the Temple, accusing them of turning the Temple to a den of thieves through their commercial activities. This is the only account of Jesus using physical force in any of the Gospels. John 2:13-16 includes a similar narrative much earlier, and scholars debate if these refer to the same episode. The synoptics include a number of well known parables and sermons such as the Widow's mite and the Second Coming Prophecy during the week that follows.

In that week, the synoptics also narrate conflicts between Jesus and the elders of the Jews, in episodes such as the Authority of Jesus Questioned and the Woes of the Pharisees in which Jesus criticizes their hypocrisy. Judas Iscariot, one of the twelve apostles approaches the Jewish elders and performs the "Bargain of Judas" in which he accepts to betray Jesus and hand him over to the elders. Matthew specifies the price as thirty silver coins.

Last Supper

In the New Testament, the Last Supper is the final meal that Jesus shares with his twelve apostles in Jerusalem before his crucifixion. The Last Supper is mentioned in all four Canonical Gospels, and Paul's First Epistle to the Corinthians (11:23-26), which was likely written before the Gospels, also refers to it.

In all four gospels, during the meal, Jesus predicts that one of his Apostles will betray him. Jesus is described as reiterating, despite each Apostle's assertion that he would not betray Jesus, that the betrayer would be one of those who were present. In Matthew 26:23-25 and John 13:26-27 Judas is specifically singled out as the traitor.

In Matthew 26:26-29, Mark 14:22-25, Luke 22:19-20 Jesus takes bread, breaks it and gives it to the disciples, saying: "This is my body which is given for you". In 1 Corinthians 11:23-26 Apostle Paul provides the theological underpinnings for the use of the Eucharist, stating: "This cup is the new covenant in my blood; do this, whenever you drink it, in remembrance of me." Although the Gospel of John does not include a description of the bread and wine ritual during the Last Supper, most scholars agree that John 6:58-59 (the Bread of Life Discourse) has a Eucharistic nature and resonates with the "words of institution" used in the Synoptic Gospels and the Pauline writings on the Last Supper.

In all four Gospels Jesus predicts that Peter will deny knowledge of him, stating that Peter will disown him three times before the rooster crows the next morning. The synoptics mention that after the arrest of Jesus Peter denied knowing him three times, but after the third denial, heard the rooster crow and recalled the prediction as Jesus turned to look at him. Peter then began to cry bitterly.

The Gospel of John provides the only account of Jesus washing his disciples' feet before the meal. John's Gospel also includes a long sermon by Jesus, preparing his disciples (now without Judas) for his departure. Chapters 14-17 of the Gospel of John are known as the Farewell discourse given by Jesus, and are a rich source of Christological content.

Agony in the Garden, betrayal and arrest

In Matthew 26:36-46, Mark 14:32-42, Luke 22:39-46 and John 18:1, immediately after the Last Supper, Jesus takes a walk to pray, Matthew and Mark identifying this place of prayer as Garden of Gethsemane.

Jesus is accompanied by Peter, John and James the Greater, whom he asks to "remain here and keep watch with me." He moves "a stone's throw away" from them, where he feels overwhelming sadness and says "My Father, if it is possible, let this cup pass me by. Nevertheless, let it be as you, not I, would have it." Only the Gospel of Luke mentions the details of the sweat of blood of Jesus and the visitation of the angel who comforts Jesus as he accepts the will of the Father. Returning to the disciples after prayer, he finds them asleep and in Matthew 26:40 he asks Peter: "So, could you men not keep watch with me for an hour?"

While in the Garden, Judas appears, accompanied by a crowd that includes the Jewish priests and elders and people with weapons. Judas gives Jesus a kiss to identify him to the crowd who then arrests Jesus. One of Jesus' disciples tries to stop them and uses a sword to cut off the ear of one of the men in the crowd. Luke states that Jesus miraculously healed the wound and John and Matthew state that Jesus criticized the violent act, insisting that his disciples should not resist his arrest. In Matthew 26:52 Jesus makes the well known statement: all who live by the sword, shall die by the sword.

Prior to the arrest, in Matthew 26:31 Jesus tells the disciples: "All ye shall be offended in me this night" and in 32 that: "But after I am raised up, I will go before you into Galilee." After his arrest, Jesus' disciples go into hiding. In Matthew 27:3-5 Judas, distraught by his betrayal of Jesus, attempts to return the thirty pieces of silver he had received for betraying Jesus, then hangs himself.

Trials by the Sanhedrin, Herod and Pilate

In the narrative of the four Canonical Gospels after the betrayal and arrest of Jesus, he is taken to the Sanhedrin, a Jewish judicial body. Jesus is tried by the Sanhedrin, mocked and beaten and is condemned for making claims of being the Son of God. He is then taken to Pontius Pilate and the Jewish elders ask Pilate to judge and condemn Jesus — accusing him of claiming to be the King of the Jews. After questioning, with few replies provided by Jesus, Pilate publicly declares that he finds Jesus innocent, but the crowd insists on punishment. Pilate then orders Jesus' crucifixion. Although the Gospel accounts vary with respect to various details, they agree on the general character and overall structure of the trials of Jesus.

In, Matthew 26:57, Mark 14:53 and Luke 22:54 Jesus was taken to the high priest's house where he was mocked and beaten that night. The next day, early in the morning, the chief priests and scribes gathered together and lead Jesus away into their council. In John 18:12-14, however, Jesus is first taken to Annas, the father-in-law of Caiaphas, and then to Caiaphas. In all four Gospel accounts the trial of Jesus is interleaved with the Denial of Peter narrative, where Apostle Peter who has followed Jesus denies knowing him three times, at which point the rooster crows as predicted by Jesus during the Last Supper.

In the Gospel accounts Jesus speaks very little, mounts no defense and gives very infrequent and indirect answers to the questions of the priests, prompting an officer to slap him. In Matthew 26:62 the lack of response from Jesus prompts the high priest to ask him: "Answerest thou nothing?" Mark 14:55-59 states that the chief priests had arranged false witness against Jesus, but the witnesses did not agree together. In Mark 14:61 the high priest then asked Jesus: "Are you the Christ, the Son of the Blessed? And Jesus said, I am" at which point the high priest tore his own robe in anger and accused Jesus of blasphemy. In 22:70 when asked: "Are you then the Son of God?" Jesus answers: "You say that I am" affirming the title Son of God. At that point the priests say: "What further need have we of witness? for we ourselves have heard from his own mouth" and decide to condemn Jesus.

Taking Jesus to Pilate's Court, the Jewish elders ask Pontius Pilate to judge and condemn Jesus — accusing him of claiming to be the King of the Jews. In Luke 23:7-15 (the only Gospel account of this episode), Pilate realizes that Jesus is a Galilean, and is thus under the jurisdiction of Herod Antipas. Pilate sends Jesus to Herod to be tried. However, Jesus says almost nothing in response to Herod's questions, or the continuing accusations of the chief priests and the scribes. Herod and his soldiers mock Jesus, put a gorgeous robe on him, as the King of the Jews, and sent him back to Pilate. Pilate then calls together the Jewish elders, and says that he has "found no fault in this man."

The use of the term king is central in the discussion between Jesus and Pilate. In John 18:36 Jesus states: "My kingdom is not of this world", but does not directly deny being the King of the Jews. And when in John 19:12 Pilate seeks to release Jesus, the priests object and say: "Every one that makes himself a king speaks against Caesar... We have no king but Caesar." Pilate then writes "Jesus of Nazareth, King of the Jews" as a sign (abbreviated as INRI in depictions) to be affixed to the cross of Jesus.

In Matthew 27:19 Pilate's wife, tormented by a dream, urges Pilate not to have anything to do with Jesus, and Pilate publicly washes his hands of responsibility, yet orders the crucifixion in response to the demands of the crowd. The trial by Pilate is followed by the flagellation episode, the soldiers mock Jesus as the King of Jews by putting a purple robe (that signifies royal status) on him, place a Crown of Thorns on his head, and beat and mistreat him in Matthew 27:29-30, Mark 15:17-19 and John 19:2-3. Jesus is then sent to Calvary for crucifixion.

Crucifixion and burial

Jesus' crucifixion is described in all four Canonical gospels, and is attested to by other sources of that age (e.g. Josephus and Tacitus), and is regarded as an historical event.

After the trials, Jesus made his way to Calvary (the path is traditionally called via Dolorosa) and the three Synoptic Gospels indicate that he was assisted by Simon of Cyrene, the Romans compelling him to do so. In Luke 23:27-28 Jesus tells the women in multitude of people following him not to cry for him but for themselves and their children. Once at Calvary (Golgotha), Jesus was offered wine mixed with gall to drink — usually offered as a form of painkiller. Matthew's and Mark's Gospels state that he refused this.

The soldiers then crucified Jesus and cast lots for his clothes. Above Jesus' head on the cross was the inscription King of the Jews, and the soldiers and those passing by mocked him about the title. Jesus was crucified between two convicted thieves, one of whom rebuked Jesus, while the other defended him. Each gospel has its own account of Jesus' last words, comprising the seven last sayings on the cross. In John 19:26-27 Jesus entrusts his mother to the disciple he loved and in Luke 23:34 he states: "Father, forgive them; for they know not what they do", usually interpreted as his forgiveness of the Roman soldiers and the others involved.

In the three Synoptic Gospels, various supernatural events accompany the crucifixion, including darkness of the sky, an earthquake, and (in Matthew) the resurrection of saints. The tearing of the temple veil, upon the death of Jesus, is referenced in the synoptic. The Roman soldiers did not break Jesus' legs, as they did to the other two men crucified (breaking the legs hastened the crucifixion process), as Jesus was dead already. One of the soldiers pierced the side of Jesus with a lance and water flowed out. In Mark 13:59, impressed by the events the Roman centurion calls Jesus the Son of God.

Following Jesus' death, Joseph of Arimathea asked the permission of Pilate to remove the body. The body was removed from the cross, was wrapped in a clean cloth and buried in a new rock-hewn tomb, with the assistance of Nicodemus. In Matthew 27:62-66 the Jews go to Pilate the day after the crucifixion and ask for guards for the tomb and also seal the tomb with a stone as well as the guard, to be sure the body remains there.

Resurrection and ascension

thumb|upright|left|[[Resurrection of Jesus|Resurrection by Noel Coypel, 1700, using a hovering depiction of Jesus.]]The New Testament accounts of the resurrection and ascension of Jesus, state that the first day of the week after the crucifixion (typically interpreted as a Sunday), his followers encounter him risen from the dead, after his tomb is discovered to be empty. The resurrected Jesus appears to them that day and a number of times thereafter, delivers sermons and commissions them, before ascending to Heaven. Two of the Canonical gospels (Luke and Mark) include a brief mention of the Ascension, but the main references to it are elsewhere in the New Testament.

In the four Canonical Gospels, when the tomb of Jesus is discovered empty, in Matthew 28:5, Mark 16:5, Luke 24:4 and John 20:12 his resurrection is announced and explained to the followers who arrive there early in the morning by either one or two beings (either men or angels) dressed in bright robes who appear in or near the tomb. The gospel accounts vary as to who arrived at the tomb first, but they are women and are instructed by the risen Jesus to inform the other disciples. All four accounts include Mary Magdalene and three include Mary the mother of Jesus. The accounts of Mark 16:9, John 20:15 indicate that Jesus appeared to the Magdalene first, and Luke 16:9 states that she was among the Myrrhbearers who informed the disciples about the resurrection. In Matthew 28:11-15, to explain the empty tomb, the Jewish elders bribe the soldiers who had guarded the tomb to spread the rumor that Jesus' disciples took his body.

After the discovery of the empty tomb, the Gospels indicate that Jesus made a series of appearances to the disciples. These include the well known Doubting Thomas episode, where Thomas did not believe the resurrection until he was invited to put his finger into the holes made by the wounds in Jesus' hands and side; and the Road to Emmaus appearance where Jesus meets two disciples. The catch of 153 fish appearance includes a miracle at the Sea of Galilee, and thereafter Jesus encourages Apostle Peter to serve his followers.

The final post-resurrection appearance in the Gospel accounts is when Jesus ascends to Heaven where he remains with God the Father and the Holy Spirit. The Canonical Gospels include only brief mentions of the Ascension of Jesus, Luke 24:51 states that Jesus "was carried up into heaven". The ascension account is further elaborated in Acts 1:1-11 and mentioned 1 Timothy 3:16. In Acts 1:1-9, forty days after the resurrection, as the disciples look on, "he was taken up; and a cloud received him out of their sight." 1 Peter 3:22 describes Jesus as being on "the right hand of God, having gone into heaven".

The Acts of the Apostles also contain "post-ascension" appearances by Jesus. These include the vision by Stephen just before his death in Acts 7:55, and the road to Damascus episode in which Apostle Paul is converted to Christianity. The instruction given to Ananias in Damascus in Acts 9:10-18 to heal Paul is the last reported conversation with Jesus in the Bible until the Book of Revelation was written.

Title attributions

The New Testament attributes a wide range of titles to Jesus by the authors of the Gospels, by Jesus himself, a voice from Heaven (often assumed to be God) during the Baptism and Transfiguration, as well as various groups of people such as the disciples, and even demons throughout the narrative. The emphasis on the titles used in each of the four canonical Gospels gives a different emphasis to the portrayal of Jesus in that Gospel.

Two of the key titles used for Jesus in the New Testament are Christ and Son of God. The opening words in Mark 1:1 attribute both Christ and Son of God as titles, reaffirming the second title again in Mark 1:11. The Gospel of Matthew also begins in 1:1 with the Christ title and reaffirms it in Matthew 1:16. Beyond the declarations by the Gospel writers, titles are attributed in the narrative. The statement by Apostle Peter in Matthew 16:16 ("you are the Christ, the Son of the living God") is a key turning point in the Gospel narrative, where Jesus is proclaimed as both Christ and Son of God by his followers and he accepts both titles. The immediate declaration by Jesus that the titles were revealed to Peter by "my Father who is in Heaven" not only endorses both titles as divine revelation but includes a separate assertion of sonship by Jesus within the same statement.

In the Gospel of John, Jesus refers to himself as the Son of God far more frequently than in the Synoptic Gospels. In a number of other episodes Jesus claims sonship by referring to the Father, e.g. in Luke 2:49 when he is found in the temple a young Jesus calls the temple "my Father's house", just as he does later in John 2:16 in the Cleansing of the Temple episode. However, scholars still debate if Jesus specifically accepted divinity in these statements. In John 11:27 Martha tells Jesus "you are the Christ, the Son of God", signifying that both titles were later used (yet considered distinct) in the narrative. While the Gospel of John frequently uses the Son of God title, the Gospel of Luke emphasizes Jesus as a prophet.

One of the most frequent titles for Jesus in the New Testament is the Greek word Kyrios (κύριος) which may mean God, Lord or master and is used to refers to him over 700 times. In everyday Aramaic, Mari was a very respectful form of polite address, well above "Teacher" and similar to Rabbi. In Greek this has at times been translated as Kyrios. The Rabbi title is used in several New Testament episodes to refer to Jesus, but more often in the Gospel of John than elsewhere and does not appear in the Gospel of Luke at all. Although Jesus accepts this title in the narrative, in Matthew 23:1-8 he rejected the title of Rabbi for his disciples, saying: "But be not ye called Rabbi".

Many New Testament scholars state that Jesus claimed to be God through his frequent use of "I am" (Ego eimi in Greek and Qui est in Latin). This term is used by Jesus in the Gospel of John on several occasions to refer to himself, seven times with specific titles. It is used in the Gospel of John both with or without a predicate. The seven uses with a predicate that have resulted in titles for Jesus are: Bread of Life, Light of the World, the Door, the Good Shepherd, the Resurrection of Life, the Way, the Truth and the Life, the Vine. It is also used without a predicate, which is very unusual in Greek and Christologists usually interpret it as God's own self-declaration. In John 8:24 Jesus states: "unless you believe that I am you will die in your sins" and in John 8:59 the crowd attempts to stone Jesus in response to his statement that "Before Abraham was, I am". However, some scholars state that Jesus never made a direct claim to divinity.

The Gospel of John opens by identifying Jesus as the divine Logos in John 1:1-18. The Greek term Logos () is often translated as "the Word" in English. The identification of Jesus as the Logos which became Incarnate appears only at the beginning of the Gospel of John and the term Logos is used only in two other Johannine passages: 1 John 1:1 and Revelation 19:13. John's Logos statements build on each other: the statement that the Logos existed "at the beginning" asserts that as Logos Jesus was an eternal being like God; that the Logos was "with God" asserts the distinction of Jesus from God; and Logos "was God" states the unity of Jesus with God.

Some authors 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, e.g. “Son of David” is found elsewhere in Jewish tradition to refer to the heir to the throne.

Historical views

Existence of Jesus

The Christian gospels were written primarily as theological documents rather than historical chronicles. However, the question of the existence of Jesus as a historical figure should be distinguished from discussions about the historicity of specific episodes in the gospels, the chronology they present, or theological issues regarding his divinity. A number of historical non-Christian documents, such as Jewish and Greco-Roman sources, have been used in historical analyses of the existence of Jesus. Most critical historians agree that Jesus existed and regard events such as his baptism and his crucifixion as historical.

Robert E. Van Voorst states that the non-historicity of the existence of Jesus has always been controversial, and has consistently failed to convince scholars of many disciplines, and that classical historians, as well as biblical scholars now regard it as effectively refuted. Walter P. Weaver, among others, states that the denial of Jesus’ existence has never convinced any large number of people, in or out of technical circles.

Separate non-Christian sources used to establish the historical existence of Jesus include the works of first century Roman historians Flavius Josephus and Tacitus. Josephus scholar Louis H. Feldman has stated that few have doubted the genuineness of Josephus' reference. Bart D. Ehrman states that the existence of Jesus and his crucifixion by the Romans is attested to by a wide range of sources, including Josephus and Tacitus.

A very small number of modern scholars argue that Jesus never existed, but that view is a distinct minority, and a somewhat recent argument. Karl Rahner has observed that "in antiquity, even the most bitter enemies of Christianity never expressed doubts about the existence of Jesus." The Cambridge companion to Jesus states that the "farfetched theories that Jesus' existence was a Christian invention are highly implausible."

Constructing a historical view

Historians of Christianity analyze the gospels to try to discern the historical man on whom these stories are based. They compare what the gospels say to historical events relevant to the times and places where the gospels were written. They try to answer historical questions about Jesus, such as why he was crucified.

Biblical scholars have used the historical method to develop plausible reconstructions of Jesus' life. Since the 19th century, 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.

The principal sources of information regarding Jesus’ life and teachings are the three Synoptic Gospels. Scholars conclude the authors of the gospels wrote a few decades after Jesus’ crucifixion (between 65 – 100 AD/CE), in some cases using sources (the author of Luke-Acts references this explicitly). Historians of Christianity generally describe Jesus as a healer who preached the restoration of God's kingdom.

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. Contemporary efforts benefit from a better understanding of 1st-century Judaism, renewed Roman Catholic biblical scholarship, broad acceptance of critical historical methods, sociological insights, and literary analysis of Jesus' sayings. 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 Judaea, 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.

Languages and background

Jesus grew up in Galilee and much of his ministry took place there. The languages spoken in Galilee and Judea during the first century AD/CE include Aramaic, Hebrew and Greek, with Aramaic being the predominant language. Most scholars agree that during the early part of first century AD/CE Aramaic was the mother tongue of virtually all women in Galilee and Judae. Most scholars support the theory that Jesus spoke Aramaic and that he may have also spoken Hebrew and Greek.

Major milestones and activities

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.

Teaching

Jewish focus – Jesus taught among fellow Jews. Geza Vermes concludes that Jesus' message was exclusively for the Jews, while Gerd Theissen asserts that Jesus' message included themes related to the Gentiles being welcomed into the coming Kingdom.

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.

Apocalyptic vision – Most scholars hold that the movement Jesus led was apocalyptic, expecting God to intervene imminently to restore Israel. John the Baptist's movement was apocalyptic, and Jesus began his public career as one of his students. 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. Jesus likened the Kingdom of Heaven to small and lowly things, such as yeast or a mustard seed, that have great effects. Significantly, he never described the Kingdom in military terms. He used his sayings to elicit responses from the audience, engaging them in discussion.

The family of God – Jesus repeatedly set himself at odds with traditional family duties in order to emphasize that the true family of a believer was God's family, forming a community of believers as children of God.

God as a loving father – Jesus placed a special emphasis on God as one's heavenly father. This teaching contrasts with the more common practice of depicting God as a king or lord.

Virtue of being childlike – Jesus was remarkable in stating that one must become like a child to enter the Kingdom of God.

Importance of faith and prayer – Jesus identified faith or trust in God as a primary spiritual virtue. Associated with this main theme, Jesus taught that one should rely on prayer and expect prayer to be effective.

Healing and exorcism – Jesus taught that his healings and exorcisms indicated that a new eschatological age had arrived or was arriving.

Crucifixion

Jewish and Roman authorities in Jerusalem were wary of Galilean patriots, many of whom advocated or launched violent resistance to Roman rule. The gospels demonstrate that Jesus, a charismatic leader regarded as a potential troublemaker, was executed on political charges. Jesus' criticism of the Temple, the disturbance he caused there, and his refusal to renounce claims of kingship convinced the Jewish high priest to allow Jesus to be transferred into Roman custody.

The Gospels report that Jesus foretold his own Passion, but, according to Geza Vermes, the confused and fearful 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 Judaea. 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.

Sadducees were particularly powerful in Jerusalem. They accepted the written Law only, rejecting the traditional interpretations accepted by the Pharisees, such as belief in retribution in an afterlife, resurrection of the body, angels, and spirits. After Jesus caused a disturbance at the Temple, it was to have been the Sadducees who had him arrested and turned over to the Romans for execution. After the fall of Jerusalem, they disappeared from history.

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. The notion that Jesus himself was a Zealot does not do justice to the earliest Synoptic material describing him.

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.

Critical scholars consider scriptural accounts more likely when they are attested in multiple texts, plausible in Jesus' historical environment, and potentially embarrassing to the author's Christian community. The "criterion of embarrassment" holds that stories about events with aspects embarrassing to Christians (such as the denial of Jesus by Peter, or the fleeing of Jesus' followers after his arrest) would likely not have been included if those accounts were fictional. 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.

The earliest extant texts which refer to Jesus are Paul's letters (mid-1st century), which affirm Jesus' crucifixion. Keulman and Gregory hold that the Gospel of Thomas, a collection of 114 sayings of Jesus, predates the four orthodox gospels, and believe it may have been composed around mid-1st century.

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.

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. Christians believe that Christ is the true head of the one holy universal and apostolic church.

Orthodox Christians believe that the Godhead is triune, a "Trinity", and that Jesus, as the second person of the Trinity, is fully God. As the 6th-century Athanasian Creed says, the Trinity is "one God" and "three persons... and yet they are not three Gods, but one God." Some unorthodox Christian groups do not accept the doctrine of the Trinity, including The Church of Jesus Christ of Latter-day Saints (LDS Church), Unitarianism, Jehovah's Witnesses, Oneness Pentecostals, Sabbatarian Churches of God and the Christadelphians. (See also Nontrinitarianism.)

Christians consider the Gospel and other New Testament accounts of Jesus to be divinely inspired. Christian writers, such as Benedict XVI, proclaim the Jesus of the Gospels, discounting the historical reconstruction of Jesus as entirely inadequate.

Jewish views

Judaism, including Orthodox Judaism, Hareidi Judaism, Reform Judaism, Karaite Judaism, Conservative Judaism, and Reconstructionist Judaism, rejects the idea of Jesus being God, or a person of a Trinity, or a mediator to God. Judaism also holds that 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.

The Talmud includes stories which some consider accounts of Jesus in the Talmud, although there is a spectrum from scholars, such as Maier (1978), who considers that only the accounts with the name Yeshu refer to the Christian Jesus, and that these are late redactions, to scholars such as Klausner (1925), who suggested that accounts related to Jesus in the Talmud may contain traces of the historical Jesus. However the majority of contemporary historians disregard this material as providing information on the historical Jesus. Many contemporary Talmud scholars view these as comments on the relationship between Judaism and Christians or other sectarians, rather than comments on the historical Jesus.

The Mishneh Torah, an authoritative work of Jewish law, provides the last established consensus view of the Jewish community, 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".

Islamic views

In Islam, Jesus (Arabic: عيسى; `Īsā) is considered to be a Messenger of God and the Messiah who was sent to guide the Children of Israel with the Gospel. Jesus is seen in Islam as a precursor to Muhammad, and is believed by Muslims to have foretold the latter's coming. Jesus is mentioned more times in the Qur'an, by name, than Muhammad. According to the Qur'an, believed by Muslims to be God's final revelation, Jesus was born to Mary as the result of virginal conception, and was given the ability to perform miracles. Islamic traditions narrate that he will return to earth near the day of judgement to restore justice and defeat the Antichrist.

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.

Hindu views

In a letter to his daughter Indira Gandhi, Jawaharlal Nehru wrote, "All over Central Asia, in Kashmir and Ladakh and Tibet and even farther north, there is a strong belief that Jesus or Isa travelled about there."

During the "lost years" not mentioned in the New Testament, Jesus reportedly studied in Nalanda and further in Tibet.

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

General topics

* Christian mythology

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

Views on Jesus

* Jesusism

* Jews for Jesus

* Pauline Christianity

* Rejection of Jesus

* Historicity of Jesus

* Lost years of Jesus

New Testament Jesus

* King of Kings

* Life of Jesus in the New Testament

* Race of Jesus

Jesus and history

* Apostolic succession

* Christian apologetics

Related lists

* List of books about Jesus

* List of founders of religious traditions

* List of messiah claimants

* List of people claimed to be Jesus

* List of people who have been considered deities

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., A Marginal Jew: Rethinking the Historical Jesus, 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 — documentary about Jesus' life and the early Church.

The Jewish Roman World of Jesus

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ace:Isa af:Jesus van Nasaret als:Jesus Christus am:ኢየሱስ ang:Iesus ab:Иесуа Қьырста ar:يسوع an:Chesús de Nazaret arc:ܝܫܘܥ ast:Xesús az:İsa bm:Yesu Krista bn:যিশু zh-min-nan:Iâ-so͘ ba:Ғайса be:Ісус Хрыстос be-x-old:Ісус Хрыстос bcl:Hesukristo bi:Jisas Kraes bo:ཡེ་ཤུ། bs:Isus br:Jezuz Nazaret bg:Исус Христос bxr:Иисус Христос ca:Jesús de Natzaret cv:Иисус Христос ceb:Jesus cs:Ježíš Kristus cbk-zam:Jesus ny:Yesu Kristu tum:Yesu Khristu co:Gesù Cristu cy:Iesu da:Jesus pdc:Yeesus Grischdus de:Jesus von Nazaret dv:އީސާގެފާނު nv:Doodaatsaahii (Jíísas) dsb:Jezus Kristus et:Jeesus el:Ιησούς Χριστός eml:Gesü es:Jesús de Nazaret eo:Jesuo Kristo ext:Jesucristu eu:Jesus Nazaretekoa ee:Yesu fa:عیسی hif:Jesus fo:Jesus fr:Jésus de Nazareth fy:Jezus Kristus fur:Jesus ga:Íosa Críost gd:Ìosa Chrìosd gl:Xesús de Nazareth gan:耶穌 got:𐌹𐌴𐍃𐌿𐍃 𐍇𐍂𐌹𐍃𐍄𐌿𐍃/Iesus Xristus hak:Yâ-sû ko:예수 ha:Isa Almasihu hy:Հիսուս hi:ईसा मसीह hsb:Jězus hr:Isus ig:Jisọs Kraịst ilo:Jesus id:Yesus ia:Jesus Christo iu:ᐱᐅᓕᑦᓯᔨ/piulitsiji os:Йесо Чырысти xh:UYesu Kristu is:Jesús it:Gesù he:ישו jv:Yesus Kristus kl:Jiisusi-Kristus kn:ಯೇಸು ಕ್ರಿಸ್ತ ka:იესო ქრისტე kk:Иса Мәсіх kw:Yesu Krist rw:Yezu Kirisitu rn:Yezu Kirisitu sw:Yesu kv:Исус Кристос kg:Yesu ht:Jezi ku:Îsa lad:Yeshu lbe:Эса идавс lo:ພະເຍຊູ la:Iesus lv:Jēzus Kristus lb:Jesus vun Nazaret lt:Jėzus Kristus lij:Gesû Cristo li:Zjezus Christus jbo:iesus lg:Jesu Kristo lmo:Gesü de Nazaret hu:Jézus mk:Исус Христос mg:Jesoa ml:യേശു mt:Ġesù mi:Ihu Karaiti mr:येशू ख्रिस्त arz:يسوع ms:Yesus Kristus cdo:Ià-sŭ mwl:Jasus mn:Есүс Христ my:ခရစ်တော်၊ ယေရှု nah:Yeshua Christós na:Jesu Kristo fj:Jisu Karisito nl:Jezus (traditioneel-christelijk) nds-nl:Jezus Christus ja:イエス・キリスト nap:Gèsù pih:Jesus no:Jesus Kristus nn:Jesus nrm:Jésus-Chrît oc:Jèsus mhr:Исус Христос uz:Iso Masih pa:ਈਸਾ ਮਸੀਹ pnb:یسوع pap:Hesus ps:عیسی pms:Gesù ëd Nàsaret tpi:Jisas nds:Jesus Christus pl:Jezus Chrystus pt:Jesus ty:Iesu Mesia ksh:Jesus Christus ro:Isus din Nazaret rm:Jesus da Nazaret qu:Jesus rue:Ісус Хрістос ru:Иисус Христос sah:Исус sm:Iesu Keriso sc:Gesùs sco:Jesus Christ sq:Jezusi scn:Gesù Cristu si:ජේසුස් තුමා simple:Jesus ss:Bukhristu sk:Ježiš Kristus cu:Їисъ Хрїстъ sl:Jezus Kristus szl:Jezus Kristus so:Ciise srn:Jesus Christus sr:Исус sh:Isus fi:Jeesus sv:Jesus tl:Hesus ta:இயேசு கிறித்து kab:Ɛisa tt:Ğaysa te:యేసు th:พระเยซู tg:Исо to:Sīsū Kalaisi tr:İsa tk:Isa Pygamber tw:Yesu Kristo uk:Ісус Христос ur:عیسیٰ علیہ السلام ug:ئەيسا مەسىھ za:Yesu vec:Jesu vi:Giê-su fiu-vro:Jeesus vls:Jezus van Nazareth war:Hesus wo:Yéesu-kristaa wuu:耶稣 yi:יעזוס yo:Jésù zh-yue:耶穌 bat-smg:Jiezos Krėstos zh:耶稣

Coordinates	3°8′51″N101°41′36″N
Name	Alice Cooper
Background	solo_singer
Birth name	Vincent Damon Furnier
Born	February 04, 1948Detroit, Michigan, U.S.
Instrument	Vocals, harmonica, guitar
Genre	Rock, hard rock, heavy metal, shock rock
Occupation	Singer-songwriter, actor, DJ
Years active	1964–present
Associated acts	Alice Cooper band, Ozzy Osbourne, Slash
Label	Straight, Warner Bros., Atlantic, MCA, Epic, Spitfire, Eagle, New West
Website	}}

Alice Cooper (born Vincent Damon Furnier; February 4, 1948) is an American rock singer, songwriter and musician whose career spans more than four decades. With a stage show that features guillotines, electric chairs, fake blood, boa constrictors, and baby dolls, Cooper has drawn equally from horror movies, vaudeville, and garage rock to pioneer a grandly theatrical and violent brand of heavy metal designed to shock.

Alice Cooper was originally a band consisting of Furnier on vocals and harmonica, lead guitarist Glen Buxton, Michael Bruce on rhythm guitar, Dennis Dunaway on bass guitar, and drummer Neal Smith. The original Alice Cooper band broke into the international music mainstream with the 1971 hit "I'm Eighteen" from the album Love it to Death, which was followed by the even bigger single "School's Out" in 1972. The band reached their commercial peak with the 1973 album Billion Dollar Babies.

Furnier's solo career as Alice Cooper, adopting the band's name as his own name, began with the 1975 concept album Welcome to My Nightmare. In 2008 he released Along Came a Spider, his 18th solo album but his 25th album. Expanding from his original Detroit rock roots, over the years Cooper has experimented with many various musical styles, including conceptual rock, art rock, hard rock, new wave, pop rock, experimental rock and industrial rock.

Alice Cooper is known for his social and witty persona offstage. The Rolling Stone Album Guide goes so far as to call him the world's most "beloved heavy metal entertainer". He helped to shape the sound and look of heavy metal, and is seen as the one who "first introduced horror imagery to rock'n'roll, and whose stagecraft and showmanship have permanently transformed the genre". Away from music, Cooper is a film actor, a golfing celebrity, a restaurateur and, since 2004, a popular radio DJ with his classic rock show Nights with Alice Cooper.

In 2011 the original Alice Cooper band was inducted into The Rock and Roll Hall of Fame.

Early life

Cooper was born as Vincent Damon Furnier in Detroit, Michigan, the son of Ella Mae (Née McCart) and Ether Moroni Furnier. His father was a lay preacher in the Church of Jesus Christ (also known as the Bickertonite Church) which, historically, is a branch of the Latter Day Saint movement. He has French Huguenot, Sioux Native American, English, Scottish, and Irish ancestry, and was named after one of his uncles (Vincent Collier Furnier) and the writer Damon Runyon. His paternal grandfather, Thurman Sylvester Furnier, was an apostle in the Church of Jesus Christ (Bickertonite). Vincent Furnier was active in his church at the ages of 11 and 12.

While growing up in Detroit, Furnier attended Washington Elementary School, then Nankin Mills Jr. High, now Lutheran High School Westland. Following a series of childhood illnesses, Furnier moved with his family to Phoenix, Arizona, where he attended Cortez High School in north Phoenix, and was a member of the Order of DeMolay.

Recording career

1960s

In 1964 sixteen year-old Furnier was eager to take part in the local annual letterman's talent show, so he gathered fellow cross-country teammates to form a group for the show. They named themselves The Earwigs. Since they did not know how to play any instruments at the time, they dressed up like The Beatles and mimed their performance to Beatles songs. As a result of winning the talent show and loving the experience of being onstage, the group immediately proceeded to learn how to play instruments they acquired from a local pawn shop. They soon renamed themselves The Spiders, featuring Furnier on vocals, Glen Buxton on lead guitar, John Tatum on rhythm guitar, Dennis Dunaway on bass guitar, and John Speer on drums. Musically, the group was inspired by artists such as The Beatles, The Rolling Stones, The Who, The Kinks, and The Yardbirds. For the next year the band performed regularly around the Phoenix area with a huge black spider's web as their backdrop, the group's first stage prop. In 1965 they recorded their first single, "Why Don't You Love Me" (originally performed by The Blackwells), with Furnier learning the harmonica for that song.

In 1966 The Spiders graduated from high school, and after North High School footballer, Michael Bruce, replaced John Tatum on rhythm guitar, the band scored a local #1 radio hit with "Don't Blow Your Mind," an original composition from their second single release. By 1967 the band had begun to make regular road trips to Los Angeles, California to play shows. They soon renamed themselves The Nazz and released the single "Wonder Who's Lovin' Her Now," backed with future Alice Cooper track "Lay Down And Die, Goodbye." At around this time drummer John Speer was replaced by Neal Smith. By the end of the year the band had relocated to Los Angeles permanently.

In 1968 upon learning that Todd Rundgren also had a band called Nazz, the band was again in need of another stage name. Believing that the group needed a gimmick to succeed, and that other bands were not exploiting the showmanship potential of the stage, Furnier chose "Alice Cooper" as the band's name and adopted this stage name as his own. Cooper later stated that the name change was one of his most important and successful career moves.

Nonetheless, at the time Cooper and the band realized that the concept of a male playing the role of a villian, a woman killer, in tattered women's clothing and wearing make-up, would have the potential to cause considerable social controversy and grab headlines. In 2007 in his book Alice Cooper, Golf Monster Cooper stated that his look was inspired in part by film. One of the band's all time favorite movies was What Ever Happened to Baby Jane starring Bette Davis. "In the movie, Bette wears disgusting caked makeup smeared on her face and underneath her eyes, with deep , dark, black eyeliner." Another movie watched over and over was Barbarella. "When I saw Anita Pallenberg playing the Great Tyrant in that movie in 1968, wearing long black leather gloves with switchblades coming out of them, I thought, 'That's what Alice should look like'. That, and a little bit of Emma Peel from The Avengers".

The conception for the character that Cooper plays on stage came when he took careful observation of the rock world around him. He noticed that rock stars were always made out to be heroes, and that rock villains were scarce. In a 2010 interview he stated, "Why do we always have rock heroes? Why not a rock villain? I was more than happy to be rock's Darth Vader. I was more than happy to be Captain Hook."

The classic Alice Cooper group line-up consisted of singer Alice Cooper (Vincent Furnier), lead guitarist Glen Buxton, rhythm guitarist Michael Bruce, bassist Dennis Dunaway, and drummer Neal Smith. With the exception of Smith, who graduated from Camelback High School (which is referred to in the song "Alma Mater" on the School's Out album), all of the band members were on the Cortez High School cross-country team, and many of Cooper's stage effects were inspired by their cross-country coach, Emmett Smith (one of Smith's class projects was to build a working guillotine for slicing watermelons). Cooper, Buxton and Dunaway were also art students, and their admiration for the works of surrealist artists such as Salvador Dalí would further inspire their future stage antics.

One night after an unsuccessful gig at the Cheetah club in Venice, California, where the band emptied the entire room of patrons after playing just ten minutes, they were approached and enlisted by music manager Shep Gordon, who ironically saw the band's negative impact that night as a force that could be turned in a more productive direction. Shep then arranged an audition for the band with composer and renowned record producer, Frank Zappa, who was looking to sign bizarre music acts to his new record label, Straight Records. For the audition Zappa told them to come to his house "at 7 o'clock." The band mistakenly assumed he meant 7 o'clock in the morning. Being woken up by a band willing to play that particular brand of psychedelic rock at seven in the morning impressed Zappa enough to sign them to a three-album deal. Another Zappa-signed act, the all-female GTOs, who liked to "dress the Cooper boys up like full size barbie dolls," played a major role in developing the band's early onstage look.

Cooper's first album Pretties for You (released in 1969) had a slight psychedelic feel. Although it touched the US charts for one week at #193, it was ultimately a critical and commercial failure.

Alice Cooper's "shock rock" reputation apparently developed almost by accident at first. An unrehearsed stage routine involving Cooper and a live chicken garnered attention from the press, and the band decided to capitalize on the tabloid sensationalism, creating in the process a new subgenre, shock rock. Cooper claims that the infamous "Chicken Incident" at the Toronto Rock and Roll Revival concert in September 1969 was an accident. A chicken somehow made its way onto the stage during Cooper's performance, and not having any experience around farm animals, Cooper presumed that, because the chicken had wings, it would be able to fly. He picked it up and threw it out over the crowd, expecting it to fly away. The chicken instead plummeted into the first few rows occupied by disabled people in wheelchairs, who reportedly proceeded to tear the bird to pieces.

The next day the incident made the front page of national newspapers, and Zappa phoned Cooper and asked if the story, which reported that he had bitten off the chicken's head and drunk its blood on stage, was true. Cooper denied the rumor, whereupon Zappa told him, "Well, whatever you do, don't tell anyone you didn't do it", obviously recognizing that such publicity would be priceless for the band.

1970s

Despite the publicity from the Chicken Incident, the band's stronger second album, Easy Action, released in June 1970, met with the same fate as its predecessor. At around this time the band, fed up with Californians' indifference to their act, relocated to Cooper's birthplace, Detroit, where their bizarre stage act was much better received by the crowds of the Midwest states who were accustomed to the similar hard rock styles of local bands such as The Stooges and The MC5. Despite this, Cooper still managed to receive a cream pie in the face when performing at the Cincinnati Pop Festival. Detroit would remain their steady home base until 1972. "LA just didn’t get it," Cooper stated. "They were all on the wrong drug for us. They were on acid and we were basically drinking beer. We fit much more in Detroit than we did anywhere else."

Alice Cooper appeared at the Woodstock-esque, Strawberry Fields Festival near Toronto, Ontario in August 1970. The band's mix of glam and increasingly violent stage theatrics stood out in stark contrast to the bearded, denim-clad hippie bands of the time. As Cooper himself stated: "We were into fun, sex, death and money when everybody was into peace and love. We wanted to see what was next. It turned out we were next, and we drove a stake through the heart of the Love Generation".

In autumn 1970 the Alice Cooper group teamed with producer Bob Ezrin for the recording of their third album Love it to Death. This was the final album in their Straight Records contract and the band's last chance to create a hit. That first success came with the single "I'm Eighteen", released in November 1970, which reached number 21 on the Billboard Hot 100 in early 1971. Not long after the album's release in January 1971 Warner Bros. Records purchased Alice Cooper's contract from Straight and re-issued the album, giving the group a higher level of promotion.

Love it to Death proved to be their breakthrough album, reaching number 35 on the U.S. Billboard 200 album charts. It would be the first of eleven Alice Cooper group and solo albums produced by Ezrin, who is widely seen as being instrumental in helping to create and develop the band's definitive sound.

The group's 1971 tour featured a stage show involving mock fights and gothic torture modes being imposed on Cooper climaxing with a staged execution by electric chair, with the band sporting tight, sequined, and color-contrasting glam rock-style costumes made by prominent rock fashion designer Cindy Dunaway (sister of band member Neal Smith, and wife of band member Dennis Dunaway). Cooper's androgynous stage role had developed to present a villainous side, portraying a potential threat to modern society. The success of the band's single, the album, and their tour of 1971, which included their first tour of Europe (audience members reportedly included Elton John and a pre-Ziggy David Bowie), provided enough encouragement for Warner Bros. to offer the band a new multi-album contract.

Their follow-up album Killer, released in late 1971, continued the commercial success of Love It To Death and included further single success with "Under My Wheels", "Be My Lover" in early 1972, and "Halo Of Flies" which became a Top 10 hit in the Netherlands in 1972. Thematically, Killer expanded on the villainous side of Cooper's androgynous stage role, with its music becoming the soundtrack to the group's morality-based stage show, which by then featured a boa constrictor hugging Cooper onstage, the murderous axe chopping of bloodied baby dolls, and execution by hanging at the gallows. Back then, the real criticism was aimed at questioning the artists' sexual ambiguity, rather than the stage gore. In January 1972, Cooper was again asked about his peculiar name, and told talk show hostess Dinah Shore that he took the name from a "Mayberry RFD" character.

The summer of 1972 saw the release of the single "School's Out". It went Top 10 in the US, was a #1 single in the UK, and remains a staple on classic rock radio to this day. School's Out the album reached #2 on the US charts and sold over a million copies. The band now relocated to their new mansion in Greenwich, Connecticut. With Cooper's on-stage androgynous persona completely replaced with brattiness and machismo, the band solidified their success with subsequent tours in the US and Europe, and won over devoted fans in droves while at the same time horrifying parents and outraging the social establishment. Controversy seemed to have little negative effect on the band's popularity, as they were selected to be the first band to appear on then-new US television series ABC In Concert in September 1972. In England, Mary Whitehouse, a well known campaigner for values of morality and decency, succeeded in having the BBC ban the video for "School's Out" and Member of Parliament Leo Abse petitioned Home Secretary Reginald Maudling to have the group banned altogether from performing in the country.

In February 1973 Billion Dollar Babies was released worldwide and became the band's most commercially successful album, reaching #1 in both the US and UK. "Elected", a late-1972 Top 10 UK hit from the album, which inspired one of the first MTV-style story-line promo videos ever made for a song (three years before Queen's promotional video for "Bohemian Rhapsody"), was followed by two more UK Top 10 singles, "Hello Hooray" and "No More Mr. Nice Guy", the latter of which was the last UK single from the album; it reached #25 in the US. The title track, featuring guest vocals by Donovan, was also a US hit single. Due to Glen Buxton's waning health around this time Mick Mashbir was secretly added to the band (who also played, without credit, on Muscle of Love) to supplement Glen's playing.

With a string of successful concept albums and several hit singles, the band continued their gruelling schedule and toured the US once again. Continued attempts by politicians and pressure groups to ban their shocking act only served to fuel the myth of Alice Cooper further and generate even greater public interest. Their 1973 US tour broke box office records previously set by The Rolling Stones and raised rock theatrics to new heights; the multi-level stage show by then featured numerous special effects, including Billion Dollar Bills, decapitated baby dolls and mannequins, a dental psychosis scene complete with dancing teeth, and the ultimate execution prop and highlight of the show: the guillotine. The guillotine and other stage effects were designed for the band by magician James Randi, who appeared on stage during some of the shows as executioner. The Alice Cooper group had now reached its peak and it was among the most visible and successful acts in the industry. (Cooper's stage antics would influence a host of later bands, including, among others, Mercyful Fate, King Diamond, Kiss, Blue Öyster Cult, GWAR, W.A.S.P., Lizzy Borden and, later, Marilyn Manson, Slipknot, Rob Zombie and Norwegian black metal bands.) Beneath the surface, however, the repetitive schedule of recording and touring had begun to take its toll on the band, and Cooper, who was under the constant pressure of getting into character for that night's show, was consistently sighted nursing a can of beer.

Muscle of Love, released at the end of 1973, was to be the last studio album from the classic line-up, and marked Alice Cooper's last UK Top 20 single of the 1970s with "Teenage Lament '74". An unsolicited theme song was recorded for the James Bond movie The Man with the Golden Gun, but a different song of the same name by Lulu was chosen instead. By 1974, the Muscle of Love album had not matched the top-charting success of its predecessor, and the band began to have constant disagreements. Cooper wanted to retain the theatrics in the show that had brought them so much attention, while the rest of the group thought they should be toned down so that they could concentrate more on the music which had given them credibility. Largely as a result of this difference of opinion, the band decided to take a much-needed hiatus.

During this time Cooper relocated back to Los Angeles and started appearing regularly on TV shows such as Hollywood Squares, and Warner Bros. released the Alice Cooper's Greatest Hits compilation album. It featured classic style artwork and reached the US Top 10, performing better than Muscle of Love. However, the band's 1974 feature film Good To See You Again, Alice Cooper (consisting mainly of 1973 concert footage with 'comedic' sketches woven throughout to a faint storyline), released on a minor theatrical run mostly to drive-in theaters, saw little box office success.

As some of the Alice Cooper band members had begun recording their own solo albums, Cooper decided to do the same himself. In 1975 he released his first solo album, Welcome To My Nightmare. To avoid legal complications over ownership of the group name, Alice Cooper had by then become the singer's new legal name. The success of the solo album marked the final break with the original members of the band with Cooper collaborating with their producer Bob Ezrin, who recruited Lou Reed's backing band, including guitarists Dick Wagner and Steve Hunter, to play on the album. Spearheaded by the US Top 20 hit ballad, "Only Women Bleed", the album was released by Atlantic Records in March of that year and became a Top 10 hit for Cooper. It was a concept album that was based on the nightmare of a child named Steven, featuring narration by classic horror movie film star Vincent Price (several years after Welcome To My Nightmare, he guested on Michael Jackson's "Thriller"), and serving as the soundtrack to Cooper's new stage show, which now included more theatrics than ever (including an furry Cyclops which Cooper decapitates and kills).

By this time, however, alcohol was clearly affecting Cooper's performances. During the Welcome to My Nightmare tour in Vancouver, and only a few songs into the routine, Cooper tripped over a foot-light, staggered a few paces, lost his bearings, and plunged head-first off the stage and onto the concrete floor of the Pacific Coliseum. Some fans, thinking it was all part of the act, reached through the barriers to pull at his blood-matted hair before bouncers could pull him away for help. He was taken to a local hospital, where medical staff stitched his head wound and provided him with a skullcap. Cooper returned to the venue a couple of hours later and tried to perform a couple of more songs, but within minutes he had to call it a night. The opening act, Suzi Quatro, had already left the building and the remainder of the concert was canceled.

Accompanying the album and stage show was the TV special The Nightmare, starring Cooper and Vincent Price, which aired on US prime-time TV in April 1975. The Nightmare, the first rock music video album ever made (it was later released on home video in 1983 and gained a Grammy Awards nomination for Best Long Form Music Video), was regarded as another groundbreaking moment in rock history. Adding to all that, a concert film, also called Welcome to My Nightmare produced, directed and choreographed by the West Side Story cast member David Winters and filmed live at London's Wembley Arena in September 1975, was released to theaters in 1976. Though it failed at the box office, it later became a midnight movie favorite and a cult classic.

Such was the immense success of Cooper's solo project that he decided to continue alone as a solo artist, and the original band became officially defunct. It was also during this time that Cooper co-founded the legendary drinking club The Hollywood Vampires, which gave him yet another reason to indulge his continued ample appetite for alcohol.

Following the 1976 US #12 hit "I Never Cry", another ballad, two albums, Alice Cooper Goes to Hell and Lace and Whiskey, and another ballad hit, the US #9 "You and Me", it became clear from his performances during his 1977 US tour that he was in dire need of help with his alcoholism (at his alcoholic peak it was rumored that Cooper was consuming up to two cases of Budweiser and a bottle of whiskey a day). Following the tour, Cooper had himself hospitalized in a New York sanitarium for treatment, during which time the live album The Alice Cooper Show was released. His experience in the sanitarium was the inspiration for his 1978 semi-autobiographical album From The Inside, which Cooper co-wrote with Bernie Taupin. The release spawned another US Top 20 hit "How You Gonna See Me Now", which peaked at #12, and was yet another ballad, based on his fear of how his wife would react to him after his spell in hospital.

The subsequent tour's stage show was based inside an asylum, and was filmed for Cooper's first home video release, The Strange Case of Alice Cooper, in 1979. Around this time, Cooper performed "Welcome To My Nightmare", "You and Me", and "School's Out" on The Muppet Show (episode # 307) on March 28, 1978 (he played one of the devil's henchmen trying to dupe Kermit the Frog and Gonzo into selling their souls). He also appeared in an against-type casting in the campy role of a piano playing, disco bellboy in Mae West's final film, Sextette. Cooper also led celebrities in raising money to remodel the famous Hollywood Sign in California. Cooper himself contributed over $27,000 to the project, buying an O in the sign in memory of friend and comedian Groucho Marx.

1980s

Cooper's albums from the beginning of the 80s, Flush the Fashion, Special Forces, Zipper Catches Skin, and DaDa, were not as commercially successful as his past releases, and Cooper has claimed that, suffering from acute alcoholic amnesia, he has no recollection of recording the latter two of these albums. Flush the Fashion, produced by Queen producer Roy Thomas Baker, had a thick, edgy New Wave musical sound that baffled even long-time fans, though it still yielded the US Top 40 hit "(We're All) Clones". The album Special Forces featured a more aggressive but consistent form of New Wave style, and included a new version of "Generation Landslide". The following album, Zipper Catches Skin was a more power pop-oriented recording, with lots of quirky high-energy guitar-driven songs. While those three albums engaged the experimental New Wave sound with energetic results, 1983 marked the return collaboration of producer Bob Ezrin and guitarist Dick Wagner with the haunting epic DaDa, the final album in his Warner Bros. contract.

In 1983 after the recording of DaDa, Cooper was re-hospitalized for alcoholism. In a deathly state of health he moved back to Phoenix to save his marriage from collapse, and so that he could receive the support of family and friends. Cooper was finally clean and sober by the time DaDa and The Nightmare home video (of his 1975 TV Special) were released in the fall of that year; however, both releases performed below expectations. Even with The Nightmare scoring a nomination for 1984's Grammy Award for Best Long Form Music Video (he lost to Duran Duran), it was not enough for Warner Bros. to keep Cooper on their books, so in 1984 Cooper became a "free agent" for the first time in his career.

After over a year on hiatus, during which time he spent being a full-time father, perfecting his golf swing every day on the golf course, and finding time to star in the Spanish B-grade horror movie production Monster Dog, Cooper sought to pick up the pieces of his musical career. In 1985 he met and began writing songs with guitarist Kane Roberts. Cooper was subsequently signed to MCA Records, and appeared as guest vocalist on Twisted Sister's song "Be Chrool To Your Scuel". A video was made for the song, featuring Cooper donning his black snake-eyes make-up for the first time since 1979. But any publicity it may have generated toward Cooper's return to the music scene was cut short as the video was promptly banned because of its graphically gory make-up (by Tom Savini), and because of the innumerable zombies in the video and their insatiable appetite for gorging on human flesh.

In 1986 Alice Cooper officially returned to the music industry with the album Constrictor. The album spawned the hits "He's Back (The Man Behind the Mask)" (the theme song for the movie Friday the 13th Part VI: Jason Lives; in the video of the song Cooper was given a cameo role as a deranged psychiatrist) and the fan favorite "Teenage Frankenstein". The Constrictor album was a catalyst for Cooper to make (for the first time since the 1982 Special Forces tour) a triumphant return to the road, on a tour appropriately entitled The Nightmare Returns. The Detroit leg of this tour, which took place at the end of October 1986 during Halloween, was captured on film as The Nightmare Returns, and is viewed by some as being the definitive Alice Cooper concert film. The concert, which received rave reviews in the rock music press, was also described as bringing "Cooper’s violent, twisted onstage fantasies to a new generation". The Constrictor album was followed by Raise Your Fist and Yell in 1987, which had an even rougher sound than its predecessor, as well as the Cooper classic "Freedom". The subsequent tour of Raise Your Fist and Yell, which was heavily inspired by the slasher horror movies of the time such as the Friday the 13th series and Nightmare on Elm Street, served up a shocking spectacle similar to its predecessor, and courted the kind of controversy, especially in Europe, that recalled the public outrage caused by Cooper's public performances in America in the early 1970s.

In Britain Labour M.P. David Blunkett called for the show to be banned, saying "I'm horrified by his behaviour — it goes beyond the bounds of entertainment". The controversy spilled over into the German segment of the tour, with the German government actually succeeding in having some of the gorier segments of the performance removed. It was also during the London leg of the tour that Cooper met with a near fatal accident during the hanging execution sequence at the end of the show. Needless to say the attendant publicity served only to increase public interest and ensure that the tour was completely sold out.

Constrictor and Raise Your Fist and Yell were recorded with lead guitarist Kane Roberts and bassist Kip Winger, both of whom would leave the band by the end of 1988 (although Kane Roberts played guitar on "Bed Of Nails" on 1989's album Trash). Roberts would continue as a solo artist while Kip Winger would go on to form Winger.

In 1987 Cooper made a brief appearance as a vagrant in the horror movie Prince of Darkness, directed by John Carpenter. His role had no lines and consisted of generally menacing the protagonists before eventually impaling one of them with a bicycle frame. Cooper also appeared at WrestleMania III, escorting wrestler Jake 'The Snake' Roberts to the ring. After the match was over, Cooper got involved and threw Jake's snake Damien at The Honky Tonk Man's manager Jimmy Hart. Jake considered the involvement of Cooper to be an honor, as he had idolized Cooper in his youth and was still a huge fan.

In 1988 Cooper's contract with MCA Records expired and he signed with Epic Records. Then in 1989 his career finally experienced a real revival with the Desmond Child produced album Trash, which spawned a hit single "Poison", which reached #2 in the UK and #7 in the US, and a worldwide arena tour.

1990s

1991 saw the release of Cooper's 19th studio album, Hey Stoopid, again featuring several of rock music’s glitterati guesting on the record. Released as glam metal's popularity was on the wane, and just before the explosion of grunge, it failed to have the same commercial impact as its predecessor. The same year also saw the release of the video Alice Cooper: Prime Cuts which chronicled his entire career using in depth interviews with Cooper himself, Bob Ezrin, and Shep Gordon. One critic has noted that Prime Cuts demonstrates how Cooper had used (in contrast to similar artists who succeeded him) themes of satire and moralisation to such good effect throughout his career. It was in the Prime Cuts video that Bob Ezrin delivered his own summation of the Alice Cooper persona: "He is the psycho killer in all of us. He's the axe murderer, he's the spoiled child, he's the abuser, he's the abused; he's the perpetrator, he's the victim, he's the gun slinger, and he's the guy lying dead in the middle of the street".

By the early 1990s Cooper had become a genuine cultural icon, guesting on records by the most successful bands of the time, such as the Guns N' Roses album Use Your Illusion I, (on which he shared vocal duties with Axl Rose on the track "The Garden"); making a brief appearance as the abusive stepfather of Freddy Krueger in the Nightmare On Elm Street film Freddy's Dead: The Final Nightmare (1991); and making a famous cameo appearance in the 1992 comedy film Wayne's World, in which he and his band intellectually discuss (after a performance of the song "Feed My Frankenstein" from Hey Stoopid) the history of Milwaukee in surprising depth. In a now famous scene, the movie's main characters Wayne and Garth, upon seeing Cooper, kneel and bow reverently before him while chanting "We're not worthy! We're not worthy!" He later made an appearance on an episode of That 70s Show, at the end of which he and two other (minor) guest characters parody Dungeons & Dragons.

In 1994 Cooper released The Last Temptation, his first concept album since DaDa. The album deals with issues of faith, temptation, alienation, and the frustrations of modern life, and has been described as "a young man's struggle to see the truth through the distractions of the 'Sideshow' of the modern world". Concurrent with the release of The Last Temptation was a three-part comic book series written by Neil Gaiman, fleshing out the album's story. This was to be Cooper’s last album with Epic Records, and his last studio release for six years, though during this period the live album A Fistful of Alice was released, and in 1997 he lent his voice to the first track of Insane Clown Posse's The Great Milenko. In 1999, the four-disc box set The Life and Crimes of Alice Cooper appeared, which contained an authorized biography of Cooper, Alcohol and Razor Blades, Poison and Needles: The Glorious Wretched Excess of Alice Cooper, All-American, written by Creem magazine editor Jeffrey Morgan.

During his absence from the recording studio, Cooper toured extensively every year throughout the latter part of the 1990s, including, in 1996, South America, which he had not visited since 1974. Also in 1996, Cooper sang the role of Herod on the London cast recording of the musical Jesus Christ Superstar.

2000s

The first decade of the 21st century saw a sustained period of activity from Alice Cooper. In the decade that he turned sixty, he toured extensively and released (after a significant break) a steady stream of studio albums to favorable critical acclaim. During this period Cooper was also recognized and awarded in various ways: he received a Rock Immortal award at the 2007 Scream Awards; was given a star on the Hollywood Walk of Fame in 2003; he received (in May 2004) an honorary doctoral degree from Grand Canyon University; was given (in May 2006) the key to the city of Alice, North Dakota; he scooped the living legend award at the 2006 Classic Rock Roll of Honour event; he won the 2007 Mojo music magazine Hero Award; and fans twice tried to induct him into the Rock and Roll Hall of Fame.

The lengthy break between studio albums ended in 2000 with Brutal Planet, which was a return to horror-lined heavy metal, with industrial rock, and with subject matter thematically inspired by the brutality of the modern world, set in a dystopian post-apocalyptic future, and also inspired by a number of news stories that had recently appeared on the CNN news channel. The album was produced by Bob Marlett, with longtime Cooper production collaborator Bob Ezrin returning as Executive Producer. The accompanying world tour, which included Cooper's first concert in Russia, was a resounding success, introducing Alice Cooper to a new audience and producing the live home video, Brutally Live, in 2001. During one memorable episode in Brutally Live, Britney Spears (being played by Alice Cooper's real life daughter, Calico), and representing "everything that my audience hates — the softening of rock and roll...the sweetness of it" is executed by Cooper.

Brutal Planet was succeeded by the sonically similar and widely acclaimed sequel Dragontown, which saw Bob Ezrin back at the helm as producer. The album has been described as leading the listener down "a nightmarish path into the mind of rock's original conceptual storyteller" and by Cooper himself as being "the worst town on Brutal Planet". Like The Last Temptation, both Brutal Planet and Dragontown are albums which explore Cooper's personal faith perspective (born again Christianity). It is often cited in the music media that Dragontown forms the third chapter in a trilogy begun with The Last Temptation; however, Cooper has himself indicated that this in fact is not the case.

Cooper again adopted a leaner, cleaner sound for his critically acclaimed 2003 release The Eyes Of Alice Cooper. Recognizing that many contemporary bands were having great success with his former sounds and styles, Cooper worked with a somewhat younger group of road and studio musicians who were very familiar with his oeuvre of old. However, instead of rehashing the old sounds, they updated them, often with surprisingly effective results. The resulting Bare Bones tour adopted a less-orchestrated performance style that had fewer theatrical flourishes and a greater emphasis on musicality. The success of this tour helped support the growing recognition that the classic Cooper songs were exceptionally clever, tuneful and unique.

Cooper's radio show, Nights with Alice Cooper, began airing on January 26, 2004 in several US cities. The program showcases classic rock, Cooper's personal stories about his life as a rock icon, and interviews with prominent rock artists. The show is broadcast on nearly 100 stations in the US and Canada, and has also been broadcast all over the world. In 2005, Alice Cooper was inducted into the Michigan Rock and Roll Legends Hall of Fame.

A continuation of the songwriting approach adopted on The Eyes of Alice Cooper was again adopted by Cooper for his 24th studio album, Dirty Diamonds, released in 2005. Dirty Diamonds became Cooper's highest charting album since 1994's The Last Temptation. The Dirty Diamonds tour launched in America in August 2005 after several European concerts, including a performance at the Montreux Jazz Festival in Switzerland on July 12. Cooper and his band, including Kiss drummer Eric Singer, were filmed for a DVD released as Alice Cooper: Live at Montreux 2005. One critic, in a review of the Montreux release, commented that Cooper was to be applauded for "still mining pretty much the same territory of teenage angst and rebellion" as he had done more than thirty years previously.

In December 2006 the original Alice Cooper band reunited to perform six classic Alice Cooper songs at Cooper's annual charity event in Phoenix, entitled "Christmas Pudding".

On July 1, 2007, Cooper performed a duet with Marilyn Manson at the B'Estival event in Bucharest, Romania. The performance represented a reconciliation between the two artists; Cooper had previously taken issue with Manson over his overtly anti-Christian onstage antics, which included tearing up Bibles, and he had sarcastically made reference to the originality of Manson's choosing a female name and dressing in women's clothing. Cooper and Manson have been the subject of an academic paper on the significance of adolescent antiheroes.

In January 2008 he was one of the guest singers on the new Avantasia album The Scarecrow, singing the 7th track, The Toy Master. In July 2008, after lengthy delays, Cooper released Along Came a Spider, his 25th studio album. It was Cooper's highest charting album since 1991's Hey Stoopid, reaching #53 in the US and #31 in the UK. The album, visiting similar territory explored in 1987's Raise Your Fist and Yell, deals with the nefarious antics of a deranged serial killer named "Spider" who is on a quest to use the limbs of his victims to create a human spider. The album generally received positive reviews from music critics, though Rolling Stone magazine opined that the music on the record sorely missed Bob Ezrin's production values. The resulting Theatre of Death tour of the album (during which Cooper is executed on four separate occasions) was described in a long November 2009 article about Cooper in The Times as "epic" and featuring "enough fake blood to remake Saving Private Ryan".

2010s

On January 22, 2010, it was announced that Alice would be touring with Rob Zombie on the "Gruesome Twosome" tour.

On March 29, 2010, Cooper revealed during his weekly radio show on Planet Rock that his next record is to be titled The Night Shift. Cooper stated he has 10 demos ready.

On May 26, 2010, Cooper made an appearance during the beginning of the season finale of the reality-show, American Idol, in which he sang "School's Out".

On June 20, 2010, Cooper joined Slash on stage in Paris to perform the song "School's Out". On June 15, 2010 to coincide with the release of the "Alice Cooper Track Pack" for Guitar Hero, a free download of the newly-recorded "Elected" was made available on Alice Cooper's official website. He scored alongside his daughter and band member Dick Wagner the score for the Indie horror flick Silas Gore.

During 2010 Cooper began working on a new album, dubbed Welcome 2 My Nightmare, a sequel to the original Welcome to My Nightmare. In a Radio Metal interview, he said that "[w]e'll put some of the original people on it and add some new people[...]I'm very happy with working with Bob (Ezrin) again."

During a press conference in France Cooper said about Welcome to My Nightmare II: "this album is more bloody and more accomplished than the first. It sounds like the early years." By October 2010, Alice and Bob Ezrin had come up with 13 songs, including the ballads "I Am Made of You" and "Something to Remember Me By." In addition, Cooper cut three new songs with original band members Dennis Dunaway, Neal Smith and Michael Bruce.

On December 15, 2010, it was announced Cooper and his former band would be inducted into the Rock and Roll Hall of Fame. The official Rock and Roll Hall of Fame induction ceremony took place March 14, 2011, where Cooper was inducted by fellow horror-rocker Rob Zombie. He showed up for the event wearing a (presumably fake) blood-splattered shirt and had a live giant albino boa snake wrapped around his neck. Cooper told Rolling Stone magazine that he was "elated" by the news and that the nomination had been made for the original band, as "We all did go to the same high school together, and we were all on the track team, and it was pretty cool that guys that knew each other before the band ended up going that far".

On March 10, 2011 Jackson Browne, David Crosby, Graham Nash, Alice Cooper, Jennifer Warnes, and others performed at a benefit concert in Tucson, Arizona benefiting The Fund For Civility, Respect, and Understanding, a foundation that raise awareness about and provides medical prevention and treatment services to people with mental disorders. The concert also benefited the injured and the families of victims of the January 8, 2011 shootings in Tucson, AZ. On March 19, 2011, Alice appeared on the Tonight Show With Jay Leno, and on June 26, 2011, he took his place in the Reasonably Priced Car at the BBC auto show Top Gear. He also announced on the BBC One chat show, Lee Mack's All Star Cast, that he would be shooting a small cameo in Tim Burton's upcoming film version of Dark Shadows.

On July 2 he joined the Foo Fighters on the first of their two nights at the Milton Keynes Bowl to perform "Schools Out" and "I'm 18".

Influences and fans

During an interview for the program Entertainment USA in 1986 Cooper stunned interviewer Jonathan King by stating that The Yardbirds were his favorite band of all time. Perhaps King should not have been so taken aback, as Cooper had as far back as 1969 gone on record as saying that it was music from the mid-sixties, and particularly from British bands The Beatles, The Who, and The Rolling Stones, as well as The Yardbirds, that had the greatest influence on him. Cooper would later pay homage to The Who by singing "I'm A Boy" for A Celebration: The Music of Pete Townshend and The Who in 1994 at Carnegie Hall in New York, and performing a cover of "My Generation" on the Brutal Planet tour of 2000.

During an interview Cooper himself conducted with Ozzy Osbourne on his radio show, Nights with Alice Cooper in 2007, Cooper again affirmed his debt of gratitude to these bands, and to The Beatles in particular. During their discussion, Cooper and Osbourne bemoaned the often inferior quality of songwriting coming from contemporary rock artists. Cooper stated that in his opinion the cause of the problem was that certain modern bands "had forgotten to listen to The Beatles".

On the 25th Anniversary DVD of Cabaret, Liza Minnelli stated that her good friend, Alice Cooper, had told her that his whole career was based on the movie Cabaret.

Evidence of Cooper's eclectic tastes in both classic and contemporary rock music, from the 1960s to the present, can be seen in the track listings of his radio show; in addition, when he appeared on the BBC Radio 2 program Tracks of My Years in September 2007, he listed his favourite tracks of all time as being: "19th Nervous Breakdown" (1966) by The Rolling Stones; "Turning Japanese" (1980) by The Vapors; "My Sharona" (1979) by The Knack; "Beds Are Burning" (1987) by Midnight Oil; "My Generation" (1965) by The Who; "Welcome To The Jungle" (1987) by Guns N' Roses; "Rebel Rebel" (1974) by David Bowie; "Over Under Sideways Down" (1966) by The Yardbirds; "Are You Gonna Be My Girl" (2003) by Jet; and "A Hard Day's Night" (1964) by The Beatles, and when he appeared on Desert Island Discs in 2010 he chose the songs "Happenings Ten Years Time Ago" by The Yardbirds; "I Get Around" by The Beach Boys; "I'm a Boy" by The Who; Timer by Laura Nyro; "21st Century Schizoid Man" by King Crimson; "Been Caught Stealing" by Jane's Addiction; "Work Song" by The Paul Butterfield Blues Band and "Ballad of a Thin Man" by Bob Dylan.

Rob Zombie, former frontman of White Zombie, claims his first "metal moment" was seeing Alice Cooper on Don Kirshner's Rock Concert.

In a 1978 interview with Rolling Stone, Bob Dylan stated, "I think Alice Cooper is an overlooked songwriter".

In the foreword to Alice Cooper's CD retrospective box set The Life and Crimes of Alice Cooper, John Lydon of The Sex Pistols pronounced Killer as the greatest rock album of all time, and in 2002 Lydon presented his own tribute program to Cooper on BBC radio. Lydon told the BBC that "I know the words to every Alice Cooper song. The fact is, if you can call what I have a musical career, it all started with me miming to I'm Eighteen on a jukebox".

The Flaming Lips are longtime Alice Cooper fans and used the bass line from "Levity Ball" (an early song from the 1969 release Pretties for You) for their song "The Ceiling Is Bending". They also covered "Sun Arise" for an Alice Cooper tribute album. (Cooper's version, which closes the album Love It To Death, was itself a cover of a Rolf Harris song.)

In 1999 Cleopatra Records released Humanary Stew: A Tribute to Alice Cooper featuring a number of contributions from rock and metal all-star collaborations, including Dave Mustaine, Roger Daltrey, Ronnie James Dio, Slash, Bruce Dickinson, and Steve Jones. The album was notable for the fact that it was possible to assemble a different supergroup for each cover version on the record, which gave an indication of the depth of esteem in which Cooper is held by other eminent musicians within the music industry.

A song by alternative rock group They Might Be Giants from their 1994 album John Henry entitled "Why Must I Be Sad?" mentions 13 Cooper songs, and has been described as being "from the perspective of a kid who hears all of his unspoken sadness given voice in the music of Alice Cooper; Alice says everything the kid has been wishing he could say about his alienated, frustrated, teenage world".

Such unlikely non-musician fans of Cooper included Groucho Marx and Mae West, who both reportedly saw the early shows as a form of vaudeville revue, and artist Salvador Dalí, who on attending a show in 1973 described it as being surreal, and made a hologram, First Cylindric Chromo-Hologram Portrait of Alice Cooper's Brain.

Personal life

Cooper, a huge fan of The Simpsons, was asked to contribute a storyline for the September 2004 edition of Bongo Comics's Bart Simpson's Treehouse of Horror, a special Monsters of Rock issue that also included stories plotted by Gene Simmons, Rob Zombie and Pat Boone. Cooper's story featured Homer Simpson being a Jason Voorhees, Friday the 13th style killer and Alice and the citizens of Springfield are being stalked by Homer.

On June 20, 2005, ahead of his June–July 2005 tour, Cooper had a wide-ranging interview with interviewer of celebrities Andrew Denton for the Australian ABC Television's Enough Rope. Cooper discussed various issues during a revealing and frank talk, including the horrors of acute alcoholism and his subsequent cure, being a Christian, and his social and work relationship with his family. During the interview, Cooper remarked "I look at Mick Jagger and he's on an 18-month tour and he's six [sic] years older than me, so I figure, when he retires, I have six more years. I will not let him beat me when it comes to longevity."

The actual ownership of the Alice Cooper name is often cited by intellectual property lawyers and law professors as an example of the value of a single copyright or trademark. Since "Alice Cooper" was originally the name of the band, and not the lead singer (e.g. Uriah Heep, Jethro Tull, Amy Meredith, etc.), and it was actually owned by the band as whole, Cooper paid, and continues to pay, a yearly royalty to his original bandmates for the right to use the name commercially. Although the exact amount is not known, insiders agree that it is large enough for the surviving band members to live comfortably.

Relationships and family

In the period when the Alice Cooper group was signed to Frank Zappa's Straight label, Miss Christine of the GTOs became Cooper's girlfriend. Miss Christine (real name: Christine Frka), who had actually recommended Zappa to the group, died on November 5, 1972 of an overdose.

Another long-time girlfriend of Cooper's was Cindy Lang, with whom he lived for several years. They separated in 1975. Lang sued Cooper for palimony, and they eventually settled out of court in the early 1980s.

After his separation from Lang, Cooper was briefly linked with actress Raquel Welch. Cooper then reportedly left Welch, however, to marry, on March 20, 1976, ballerina instructor/choreographer Sheryl Goddard, who performed in the Alice Cooper show from 1975 to 1982. In November 1983, at the height of Cooper's alcoholism, Sheryl filed for divorce, but by mid-1984, she and Cooper had reconciled. The couple has remained together since. In a 2002 television interview, Cooper claimed that he had "never cheated" on his wife in all the time they had been together. In the same interview, he also claimed that the secret to a lasting and successful relationship is to continue going out on dates with your partner. The couple have three children: elder daughter Calico Cooper (born 1981), an actress and singer who has been performing in the Alice Cooper show since 2000; son Dash (b. 1985), a student at Arizona State University, and also plays in a band called Runaway Phoenix; and younger daughter Sonora Rose (b. 1993).

Drug recovery

In 1986, Megadeth was asked to open for Cooper for dates on his US tour. After noticing the hardcore abuse of alcohol and other drugs in the band, Cooper personally approached the band members to try to help them control their abuse, and he has stayed close to front man Dave Mustaine ever since; Mustaine in fact considers him his godfather. Since conquering his own addiction to alcohol in the mid 1980s, Cooper has continued to help and counsel other rock musicians battling addiction problems who turn to him for help. "I've made myself very available to friends of mine - they're people who would call me late at night and say, 'Between you and me, I've got a problem.'" In recognition of the work he has done in helping other addicts in the recovery process, Cooper received in 2008 the Stevie Ray Vaughan Award at the fourth annual MusiCares MAP Fund benefit concert in Los Angeles.

Religion and politics

Although he originally tended to shy away from speaking publicly about his religious beliefs, Cooper has in recent years been quite vocal about his faith as a born-again Christian. He has avoided so called "celebrity Christianity" because, as Cooper states himself: "It's really easy to focus on Alice Cooper and not on Christ. I'm a rock singer. I'm nothing more than that. I'm not a philosopher. I consider myself low on the totem pole of knowledgeable Christians. So, don't look for answers from me".

When asked by the British Sunday Times newspaper in 2001 how a shock-rocker could be a Christian, Cooper responded "Drinking beer is easy. Trashing your hotel room is easy. But being a Christian, that's a tough call. That's real rebellion!"

Throughout his career, Cooper's philosophy regarding politics is that politics should not be mixed with rock music. He has usually kept his political views to himself, and in 2010 said "I am extremely non-political. I go out of my way to be non-political. I'm probably the biggest moderate you know. When John Lennon and Harry Nilsson used to argue politics, I was sitting right in the middle of them, and I was the guy who was going 'I don't care.' When my parents would start talking politics, I would go in my room and put on The Rolling Stones or The Who on as long as I could to avoid politics. And I still feel that way". On occasion he has spoken out against musicians who promote or opine on politics, for example in the run-up to the 2004 presidential election, he told the Canadian Press that the then crop of rock stars campaigning for and touring on behalf of Democratic candidate John Kerry were committing "treason against rock n' roll". He also added that upon seeing the list of musicians who supported Kerry, "if I wasn't already a Bush supporter, I would have immediately switched. Linda Ronstadt? Don Henley? Geez, that's a good reason right there to vote for Bush."

Love of golf

Cooper has on several occasions credited golf as having played a major role in helping him to overcome his addiction to alcohol, and has even gone as far to say that when he took up golf, it was a case of replacing one addiction with another. The importance that the game has had in his life is also reflected in the title to his 2007 autobiography, Alice Cooper, Golf Monster. Cooper, who has participated in a number of Pro-Am competitions, plays the game six days a week, off a handicap of two. Since 1997, he has hosted an annual golf competition, the Alice Cooper Celebrity AM Golf Tournament, all proceeds from which go to his charity, the Solid Rock Foundation. In 2005, while playing with manager Shep Gordon on The Champion Course in Palm Beach Gardens, Florida, Cooper recorded an impressive round of two-over par 74 on the world-class course. Cooper has also appeared in commercials for Callaway Golf equipment, was a guest of veteran British player and broadcaster Peter Alliss on A Golfer's Travels. He wrote the foreword to the Gary McCord book "Ryder Cup" and participated in the second All*Star Cup in South Wales. In an interview with VH1, friend and fellow golfer Pat Boone said that Cooper was "'this close' to being a pro".

Discography

:See: Alice Cooper discography

Awards and Nominations

Grammy Awards

!Year	!Nominated work	!Award	!Result
align=center	Alice Cooper: The Nightmare
align=center	Hands of Death (Burn Baby Burn)

Filmography

:See: Alice Cooper filmography

List of Alice Cooper band personnel

;Current

Alice Cooper – vocals, guitar, harmonica (1963–present)

Steve Hunter – guitar (1975–79; 2011–present)

Tommy Henriksen – guitar (2011–present)

Orianthi Panagaris – guitar, vocals (2011–present)

Chuck Garric – bass guitar, vocals (2002–present)

Glen Sobel – drums, percussion (2011–present)

;Past

Bibliography

References

External links

Download music (promotional use only)

Official Nights with Alice Cooper website

Alice Cooper Artist Page @ VH1.com

Alice Cooper at Allmusic.com

Category:1948 births Category:Living people Category:People from Allen Park, Michigan * Category:American heavy metal singers Category:American actors Category:American people of English descent Category:American people of French descent Category:Actors from Michigan Category:American Christians Category:American musicians of English descent Category:American musicians of French descent Category:American musicians of Irish descent Category:American people of Irish descent Category:American heavy metal musicians Category:American DJs Category:American rock musicians Category:American rock singers Alice Cooper Category:Musicians from Arizona Category:Bands with fictional stage personas Category:Musicians from Detroit, Michigan Category:People from Phoenix, Arizona Category:People from Paradise Valley, Arizona Category:Atlantic Records artists Category:People self-identifying as alcoholics Category:Rock and Roll Hall of Fame inductees

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