Crucifixion is an ancient method of painful execution in which the condemned person is tied or nailed to a large wooden cross (of various shapes) and left to hang until dead. The term comes from the Latin ''crucifixio'' ("fixing to a cross", from the prefix ''cruci-'', from ''crux'' ("cross"), + verb ''figere'', "fix or bind fast").

Crucifixion was in use particularly among the Seleucids, Carthaginians, and Romans from about the 6th century BC to the 4th century AD. In the year 337, Emperor Constantine I abolished it in the Roman Empire, out of veneration for Jesus Christ, the most famous victim of crucifixion. It was also used as a form of execution in Japan for criminals, inflicted also on some Christians.

A crucifix (an image of Christ crucified on a cross) is the main religious symbol for Catholics, Eastern Orthodox and Oriental Orthodox, but most Protestant Christians prefer to use a cross without the figure (the "corpus": Latin for "body") of Christ. Most crucifixes portray Jesus on a Latin cross, rather than any other shape, such as a Tau cross or a Greek cross. The term crucifix derives from the Latin ''crucifixus'' or ''cruci fixus'', past participle passive of ''crucifigere'' or ''cruci figere'', meaning "to crucify" or "to fix to a cross".

Details

Crucifixion was often performed to terrorize and dissuade its witnesses from perpetrating crimes punishable by it. Victims were left on display after death as warnings to others who might attempt dissent. Crucifixion was usually intended to provide a death that was particularly slow, painful (hence the term ''excruciating'', literally "out of crucifying"), gruesome, humiliating, and public, using whatever means were most expedient for that goal. Crucifixion methods varied considerably with location and time period.

The Greek and Latin words corresponding to "crucifixion" applied to many different forms of painful execution, from impaling on a stake to affixing to a tree, to an upright pole (a ''crux simplex'') or to a combination of an upright (in Latin, ''stipes'') and a crossbeam (in Latin, ''patibulum'').

In some cases, the condemned was forced to carry the crossbeam on his shoulders to the place of execution. A whole cross would weigh well over 300 pounds (135 kilograms), but the crossbeam would weigh only 75–125 pounds (35–60 kilograms). The Roman historian Tacitus records that the city of Rome had a specific place for carrying out executions, situated outside the Esquiline Gate, and had a specific area reserved for the execution of slaves by crucifixion. Upright posts would presumably be fixed permanently in that place, and the crossbeam, with the condemned person perhaps already nailed to it, would then be attached to the post.

The person executed may have been attached to the cross by rope, though nails are mentioned in a passage by the Judean historian Josephus, where he states that at the Siege of Jerusalem (70), "the soldiers out of rage and hatred, ''nailed'' those they caught, one after one way, and another after another, to the crosses, by way of jest." Objects used in the crucifixion of criminals, such as nails, were sought as amulets with perceived medicinal qualities.

While a crucifixion was an execution, it was also a humiliation, by making the condemned as vulnerable as possible. Although artists have depicted the figure on a cross with a loin cloth or a covering of the genitals, writings by Seneca the Younger suggest that victims were crucified completely nude. When the victim had to urinate or defecate, they had to do so in the open, in view of passers-by, resulting in discomfort and the attraction of insects. Despite its frequent use by the Romans, the horrors of crucifixion did not escape mention by some of their eminent orators. Cicero for example, in a speech that appears to have been an early bid for its abolition, described crucifixion as "a most cruel and disgusting punishment", and suggested that "the very mention of the cross should be far removed not only from a Roman citizen’s body, but from his mind, his eyes, his ears."

Frequently, the legs of the person executed were broken or shattered with an iron club, an act called ''crurifragium'', which was also frequently applied without crucifixion to slaves. This act hastened the death of the person but was also meant to deter those who observed the crucifixion from committing offenses.

Cross shape

The gibbet on which crucifixion was carried out could be of many shapes. Josephus describes multiple tortures and positions of crucifixion during the Siege of Jerusalem as Titus crucified the rebels; and Seneca the Younger recounts: "I see crosses there, not just of one kind but made in many different ways: some have their victims with head down to the ground; some impale their private parts; others stretch out their arms on the gibbet."

At times the gibbet was only one vertical stake, called in Latin ''crux simplex''. This was the simplest available construction for torturing and killing the condemned. Frequently, however, there was a cross-piece attached either at the top to give the shape of a T (''crux commissa'') or just below the top, as in the form most familiar in Christian symbolism (''crux immissa''). Other forms were in the shape of the letters X and Y.

The New Testament writings about the crucifixion of Jesus do not speak specifically about the shape of that cross, but the early writings that do speak of its shape, from about the year 100 on, describe it as shaped like the letter T (the Greek letter tau) or as composed of an upright and a transverse beam, sometimes with a small ledge in the upright.

Nail placement

In popular depictions of the crucifixion of Jesus (possibly because in translations of the wounds are described as being "in his hands"), Jesus is shown with nails in his hands. But in Greek the word "χείρ", usually translated as "hand", referred to arm and hand together, and to denote the ''hand'' as distinct from the ''arm'' some other word was added, as "ἄκρην οὔτασε χεῖρα" (he wounded the end of the χείρ, i.e., he wounded her hand).

A possibility that does not require tying is that the nails were inserted just above the wrist, between the two bones of the forearm (the radius and the ulna).

An experiment that was the subject of a documentary on the National Geographic Channel's ''Quest For Truth: The Crucifixion'', showed that a person can be suspended by the palm of the hand. Nailing the feet to the side of the cross relieves strain on the wrists by placing most of the weight on the lower body.

Another possibility, suggested by Frederick Zugibe, is that the nails may have been driven in at an angle, entering in the palm in the crease that delineates the bulky region at the base of the thumb, and exiting in the wrist, passing through the carpal tunnel.

A foot-rest (''suppedaneum'') attached to the cross, perhaps for the purpose of taking the person's weight off the wrists, is sometimes included in representations of the crucifixion of Jesus, but is not discussed in ancient sources. Some scholars interpret the Alexamenos graffito, the earliest surviving depiction of the Crucifixion, as including such a foot-rest. Ancient sources also mention the ''sedile'', a small seat attached to the front of the cross, about halfway down, which could have served a similar purpose. A short upright spike or ''cornu'' might also be attached to the ''sedile'', forcing the victim to rest his or her perineum on the point of the device, or allow it to insert into the anus or vagina. These devices were not an attempt to relieve suffering, but would prolong the process of death. The ''cornu'' would also add considerably to the pain and humiliation of crucifixion.

In 1968, archaeologists discovered at Giv'at ha-Mivtar in northeast Jerusalem the remains of one Jehohanan, who had been crucified in the 1st century. The remains included a heel bone with a nail driven through it from the side. The tip of the nail was bent, perhaps because of striking a knot in the upright beam, which prevented it being extracted from the foot. A first inaccurate account of the length of the nail led some to believe that it had been driven through both heels, suggesting that the man had been placed in a sort of sidesaddle position, but the true length of the nail, 11.5 centimetres (4.53 inches), suggests instead that in this case of crucifixion the heels were nailed to opposite sides of the upright.

Cause of death

The length of time required to reach death could range from a matter of hours to a number of days, depending on exact methods, the prior health of the condemned, and environmental circumstances. Death could result from any combination of causes, including blood loss resulting in hypovolemic shock, or sepsis following infection, caused either by the scourging that sometimes preceded the crucifixion or by the process of being nailed itself, or eventual dehydration.

A theory attributed to Pierre Barbet holds that, when the whole body weight was supported by the stretched arms, the typical cause of death was asphyxiation. He conjectured that the condemned would have severe difficulty inhaling, due to hyper-expansion of the chest muscles and lungs. The condemned would therefore have to draw himself up by his arms, leading to exhaustion, or have his feet supported by tying or by a wood block. When no longer able to lift himself, the condemned would die within a few minutes. Experiments by Frederick Zugibe have, however, revealed that, when suspended with arms at 60° to 70° from the vertical, test subjects had no difficulty breathing, only rapidly increasing discomfort and pain, which is consonant with the Roman use of crucifixion as a prolonged, agonizing death. Legs were often broken to hasten death through severe traumatic shock and fat embolism.

Survival

Since death does not follow immediately on crucifixion, survival after a short period of crucifixion is possible, as in the case of those who choose each year as a devotional practice to be non-lethally crucified.

There is an ancient record of one person who survived a crucifixion that was intended to be lethal, but that was interrupted. Josephus recounts: "I saw many captives crucified, and remembered three of them as my former acquaintance. I was very sorry at this in my mind, and went with tears in my eyes to Titus, and told him of them; so he immediately commanded them to be taken down, and to have the greatest care taken of them, in order to their recovery; yet two of them died under the physician's hands, while the third recovered." Josephus gives no details of the method or duration of the crucifixion of his three friends before their reprieve.

Ancient crucifixion

Despite the fact that the ancient Jewish historian Josephus, as well as other sources, refers to the crucifixion of thousands of people by the Romans, there is only a single archaeological discovery of a crucified body dating back to the Roman Empire around the time of Jesus. This was discovered in Jerusalem in 1968. It is not necessarily surprising that there is only one such discovery, because a crucified body was usually left to decay on the cross and therefore would not be preserved. The only reason these archaeological remains were preserved was because family members gave this particular individual a customary burial.

The remains were found accidentally in an ossuary with the crucified man’s name on it, 'Yehohanan, the son of Hagakol'. Nicu Haas, an anthropologist at the Hebrew University Medical School in Jerusalem, examined the ossuary and discovered that it contained a heel bone with a nail driven through its side, indicating that the man had been crucified. The position of the nail relative to the bone indicates that the feet had been nailed to the cross from their side, not from their front; various opinions have been proposed as to whether they were both nailed together to the front of the cross or one on the left side, one on the right side. The point of the nail had olive wood fragments on it indicating that he was crucified on a cross made of olive wood or on an olive tree. Since olive trees are not very tall, this would suggest that the condemned was crucified at eye level.

Additionally, a piece of acacia wood was located between the bones and the head of the nail, presumably to keep the condemned from freeing his foot by sliding it over the nail. His legs were found broken, possibly to hasten his death as described in . It is thought that because in Roman times iron was rare, the nails were removed from the dead body to conserve costs. According to Haas, this fact could help to explain why only one nail has been found, as the tip of the nail in question was bent in such a way that it could not be removed.

Haas had also identified a scratch on the inner surface of the right radius bone of the forearm, close to the wrist. He deduced from the form of the scratch, as well as from the intact wrist bones, that a nail had been driven into the forearm at that position. However, much of Haas' findings have been challenged. The scratches in the wrist area were determined to be non-traumatic and, therefore, not evidence of crucifixion. A later reexamination of the heel bone revealed that the two heels were not nailed together, but nailed separately to either side of the upright post of the cross.

History and religious texts

Pre-Roman States

Crucifixion (or impalement), in one form or another, was used by Persians, Carthaginians, Macedonians, and Romans. Death was often hastened. "The attending Roman guards could only leave the site after the victim had died, and were known to precipitate death by means of deliberate fracturing of the tibia and/or fibula, spear stab wounds into the heart, sharp blows to the front of the chest, or a smoking fire built at the foot of the cross to asphyxiate the victim."

The Greeks were generally opposed to performing crucifixions. However, in his ''Histories'', ix.120–122, the Greek writer Herodotus describes the execution of a Persian general at the hands of Athenians in about 479 BC: "They nailed him to a plank and hung him up ... this Artayctes who suffered death by crucifixion." The ''Commentary on Herodotus'' by How and Wells remarks: "They crucified him with hands and feet stretched out and nailed to cross-pieces; cf. vii.33. This barbarity, unusual on the part of Greeks, may be explained by the enormity of the outrage or by Athenian deference to local feeling."

Some Christian theologians, beginning with Paul of Tarsus writing in Galatians , have interpreted an allusion to crucifixion in Deuteronomy . This reference is to being hanged from a tree, and may be associated with lynching or traditional hanging. However, ancient Jewish law allowed only 4 methods of execution: stoning, burning, strangulation, and decapitation. Crucifixion was thus forbidden by ancient Jewish law. The Aramaic Testament of Levi (DSS 4Q541) interprets in column 6: "God [will set] right errors. [He will judge] revealed sins. Investigate and seek and know how Jonah wept. Thus, you shall not destroy the weak by wasting away or by [crucif]ixion. Let not the nail touch him."

Alexander the Great is reputed to have crucified 2000 survivors from his siege of the Phoenician city of Tyre, as well as the doctor who unsuccessfully treated Alexander's friend Hephaestion. Some historians have also conjectured that Alexander crucified Callisthenes, his official historian and biographer, for objecting to Alexander's adoption of the Persian ceremony of royal adoration.

In Carthage, crucifixion was an established mode of execution, which could even be imposed on a general for suffering a major defeat.

Ancient Rome

The hypothesis that the Ancient Roman custom of crucifixion may have developed out of a primitive custom of ''arbori suspendere''—hanging on an ''arbor infelix'' (unfortunate tree) dedicated to the gods of the nether world—is rejected by William A. Oldfather, who shows that this form of execution (the ''supplicium more maiorum'', punishment in accordance with the custom of our ancestors) consisted of suspending someone from a tree, not dedicated to any particular gods, and flogging him to death. Tertullian mentions a 1st-century AD case in which trees were used for crucifixion, but Seneca the Younger earlier used the phrase ''infelix lignum'' (unfortunate wood) for the transom ("patibulum") or the whole cross. According to others, the Romans appear to have learned of crucifixion from the Carthaginians.

Crucifixion was used for slaves, pirates, and enemies of the state. It was considered a most shameful and disgraceful way to die. Condemned Roman citizens were usually exempt from crucifixion (like feudal nobles from hanging, dying more honorably by decapitation) except for major crimes against the state, such as high treason.

Notorious mass crucifixions followed the Third Servile War in 73–71 BC (the slave rebellion under Spartacus), other Roman civil wars in the 2nd and 1st centuries BC, and the Destruction of Jerusalem in 70 AD. To frighten other slaves from revolting, Crassus crucified 6,000 of Spartacus' men along the Appian Way from Capua to Rome. Josephus tells a story of the Romans crucifying people along the walls of Jerusalem. He also says that the Roman soldiers would amuse themselves by crucifying criminals in different positions. In Roman-style crucifixion, the condemned could take up to a few days to die. The dead body was left up for vultures and other birds to consume.

The goal of Roman crucifixion was not just to kill the criminal, but also to mutilate and dishonour the body of the condemned. In ancient tradition, an honourable death required burial; leaving a body on the cross, so as to mutilate it and prevent its burial, was a grave dishonour.

Under ancient Roman penal practice, crucifixion was also a means of exhibiting the criminal’s low social status. It was the most dishonourable death imaginable, originally reserved for slaves, hence still called "supplicium servile" by Seneca, later extended to provincial freedmen of obscure station ('humiles'). The citizen class of Roman society were almost never subject to capital punishments; instead, they were fined or exiled. Josephus mentions Jews of high rank who were crucified, but this was to point out that their status had been taken away from them. The Romans often broke the prisoner's legs to hasten death and usually forbade burial.

A cruel prelude was occasionally scourging, which would cause the condemned to lose a large amount of blood, and approach a state of shock. The convict then usually had to carry the horizontal beam (''patibulum'' in Latin) to the place of execution, but not necessarily the whole cross. Crucifixion was typically carried out by specialized teams, consisting of a commanding centurion and four soldiers. When it was done in an established place of execution, the vertical beam (''stipes'') could even be permanently embedded in the ground. The condemned was usually stripped naked—all the New Testament gospels describe soldiers gambling for the robes of Jesus.

The 'nails' were tapered iron spikes approximately long, with a square shaft across. In some cases, the nails were gathered afterward and used as healing amulets.

Constantine the Great, the first Christian emperor, abolished crucifixion in the Roman Empire in 337 out of veneration for Jesus Christ, its most famous victim.

In the Qur'an

The Qur'an mentions crucifixion several times. In Surah 7:124, Firaun (Arabic for Pharaoh) says that he will ''crucify'' his chief wizards. Also, Surah 12:41 mentions Prophet Yusuf (Joseph) prophesying that the king (the current ruler of the land he was stranded in) would crucify one of his prisoners.

:'And the wizards fell down prostrate, crying: "We believe in the Lord of the Worlds, The Lord of Musa and Harun". Firaun said: "Ye believe in Him before I give you leave! Lo! this is the plot that ye have plotted in the city that ye may drive its people hence. But ye shall come to know! Surely I shall have your hands and feet cut off upon alternate sides. Then I shall crucify you every one."' Surah 7:120-124

:'O my two fellow-prisoners! As for one of you, he will pour out wine for his lord to drink; and as for the other, he will be crucified so that the birds will eat from his head. Thus is the case judged concerning which ye did inquire.' Surah 12:41

In Surah 5:33, The Qur'an mentions crucifixion as a form of punishment. There are four different punishments for the different severities of crime. Crucifixion is the punishment for the robber who kills his victim after robbing him.

:'The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter.' Surah 5:33

Japan

Crucifixion was introduced in Japan during the Sengoku period (1467–1573), after a 350-year period with no capital punishment. It is believed to have been suggested to the Japanese by the introduction of Christianity to the region. Known in Japanese as , crucifixion was used in Japan before and during the Tokugawa Shogunate. The condemned, usually a commoner convicted by the local feudal authorities, was hoisted upon a T-shaped cross. The executioner finished him off with spear thrusts from below the ribcage, then the body was left to hang for a time as a public display before disposal.

In 1597, twenty-six Christians were nailed to crosses at Nagasaki, Japan. Among those executed were Paulo Miki, Philip of Jesus and Pedro Bautista, a Spanish Franciscan who had worked about ten years in the Philippines. The executions marked the beginning of a long history of persecution of Christianity in Japan, which continued until the Meiji Restoration introduced religious freedom in Japan in 1871.

The historical novel ''Silence'' by Shusaku Endo gives an account of the 17th century Christian persecutions based upon the oral histories of contemporary Kakure Kirishitan communities.

In the early Meiji period (c. 1865-8), the 25 year-old servant Sokichi was executed by crucifixion for the murder of the son of his employer, a store-owner, during the course of a robbery. He was affixed to a stake with two cross-pieces by tying, rather than nailing.

Crucifixion was used as a punishment for prisoners of war during World War II. Ringer Edwards, an Australian prisoner of war, was crucified for killing cattle, along with two others. He survived 63 hours before being let down.

Europe

During World War I, there were persistent rumors that German soldiers had crucified a Canadian soldier on a tree or barn door with bayonets or combat knives. The event was initially reported in 1915 by Private George Barrie of the 1st Canadian Division. Two investigations, one a post-war official investigation, and the other an independent investigation by the Canadian Broadcasting Corporation, concluded that there was no evidence to support the story. However, British documentary maker Iain Overton in 2001 published an article claiming that the story was true, identifying the soldier as Harry Band. Overton's article was the basis for a 2002 episode of the Channel 4 documentary show ''Secret History''.

A practice resembling crucifixion, also known as Field Punishment Number One, was used as a form of punishment in the British Army, especially during World War I, usually for crimes such as disobedience and the refusal of orders. The offender would be tied to the wheel of a wagon or gun carriage for two hours every day. They would also be subjected to solitary confinement, a bread-and-water diet and hard labour in between crucifixions. This could last for up to twenty eight days. Later on in the war, when wagons and gun carriages were in short supply, the offender would be tied to a fence, a beam, or on at least one occasion, a barbed wire fence. The main idea was to humiliate the soldier.

It has been reported that crucifixion was used in several cases against the German civil population of East Prussia when it was occupied by Soviet forces at the end of the Second World War.

Crucifixion today

Theoretically, crucifixion is still one of the Hadd punishments in the Islamic Republic of Iran (Iran's Islamic Criminal Law, Article 195), although it is not actually applied and there is no example of using it. If a crucified person were to survive three days of crucifixion, that person would be allowed to live. Execution by hanging is described as follows: "In execution by hanging, the prisoner will be hung on a hanging truss which should look like a cross, while his (her) back is toward the cross, and (s)he faces the direction of Mecca [in Saudi Arabia], and his (her) legs are vertical and distant from the ground."

Sudan's penal code, based upon the government's interpretation of Shari'a, includes execution followed by crucifixion as a penalty. When, in 2002, 88 people were sentenced to execution, Amnesty International speculated that they could be executed by either hanging or crucifixion. The accused were convicted of crimes relating to murder, armed robbery, and participating in ethnic clashes in Southern Darfur that killed at least 10 people, but Amnesty International believes that the convicted were tortured and did not receive a fair trial and adequate legal representation.

In the 50th Session of the UN Commission on Human Rights (1994), local bishops reported several cases of crucifixion of Christian priests.

The human rights group Karen Women Organization documented a case of Tatmadaw forces crucifying several Karen villagers in 2000 in the Dooplaya District in Burma's Kayin State.

The crucifixion of a nun in Romania made news in 2005. 23 year-old Maricica Irina Cornici was believed to be possessed by the devil. Father Daniel, the superior of the Romanian Orthodox monastery who ordered the crucifixion, did not understand why journalists were making a fuss over the story, claiming that "Exorcism is a common practice in the heart of the Romanian Orthodox church and my methods are not at all unknown to other priests." Father Daniel and four nuns were charged with imprisonment leading to death.

On 23 November 2009 in Saudi Arabia, a 22-year-old man was sentenced to beheading and posthumous crucifixion, by tying his beheaded body to wooden beams to be displayed to the public after the beheading. The man was convicted of and admitted to abducting and raping five children, aged between 3 and 7 years, whom he left out in the desert to die.

As a devotional practice

Since at least the mid-19th century, a group of Catholic flagellants in New Mexico called Hermanos de Luz ("Brothers of Light") have annually conducted reenactments of Jesus Christ's crucifixion during Holy Week, in which a penitent is tied—but not nailed—to a cross.

Some Catholics are voluntarily, non-lethally crucified for a limited time on Good Friday, to imitate the suffering of Jesus Christ, although the Church greatly discourages this practice. A notable example is the ceremonial re-enactment that has been performed yearly in the town of Iztapalapa, on the outskirts of Mexico City, since 1833.

Devotional crucifixions are also common in the Philippines. Worshipers drive thin nails through the palm of the hand, a step is used to stand on, and the period is short, not a full crucifixion. One man named Rolando del Campo who was a carpenter in Pampanga vowed to be crucified every Good Friday for 15 years if God would carry his wife through a difficult childbirth. In San Pedro Cutud, devotee Ruben Enaje has been crucified 21 times, as of 2007, during Passion Week celebrations. Although the country's dominant Catholic Church disapproves of the ritual, the Filipino government says it cannot stop the devotees from crucifying and whipping themselves. The health department insists that those taking part in the rituals should have tetanus shots and that the nails used to pierce their limbs should be sterilized.

In many cases the person portraying Jesus is first subjected to flagellation and wears a crown of thorns. Sometimes there is a whole passion play, sometimes only the mortification of the flesh.

Famous crucifixions

The crucifixion of Jesus: Jesus of Nazareth was condemned to crucifixion (most likely in AD 30 or 33) by Pontius Pilate, the Roman governor of Iudaea province (see Responsibility for the death of Jesus for details). The civil charge was a claim to be King of the Jews.

The rebel slaves of the Third Servile War: Between 73 BC and 71 BC a band of slaves, eventually numbering about 120,000, under the (at least partial) leadership of Spartacus were in open revolt against the Roman republic. The rebellion was eventually crushed, and while Spartacus himself most likely died in the final battle of the revolt, approximately 6,000 of his followers were crucified along the 200 km road between Capua and Rome, as a warning to any other would-be rebels.

Saint Peter, Christian apostle: according to tradition, Peter was crucified upside-down at his own request (hence the Cross of St. Peter), as he did not feel worthy to die the same way as Jesus.

Saint Andrew, Christian apostle and Saint Peter's brother: crucified, according to tradition, on an X-shaped cross, hence the name St. Andrew's Cross

Simeon of Jerusalem, 2nd Bishop of Jerusalem, crucified either 106 or 107

Little Saint Hugh of Lincoln was an English boy whose disappearance in 1255 prompted a blood libel against the local Jews. A Jewish man was tortured until he confessed to killing the child. The story of Little Saint Hugh became well known through medieval ballad poetry.

Archbishop Joachim of Nizhny Novgorod: reportedly crucified upside down, on the Royal Doors of the Cathedral in Sevastopol, Russia in 1920

Wilgefortis was venerated as a saint and represented as a crucified woman, however her legend comes from a misinterpretation of the full-clothed crucifix of Lucca.

See also

Crucifixion darkness and eclipse

Crucifixion in the arts

Crucifixion of Jesus

List of methods of capital punishment

Seven Sorrows of Mary

Torture

References

External links

"Forensic and Clinical Knowledge of the Practice of Crucifixion" by Dr. Frederick Zugibe

Jesus's death on the cross, from a medical perspective

"Crucifixion in antiquity - The Anthropological evidence" By Joe Zias

Jewish Encyclopedia: Crucifixion

Crucifixion of Joachim of Nizhny-Novgorod

Category:Crucifixion Category:Ancient Rome Category:Jesus Category:Capital punishment Category:Execution methods Category:Torture Category:Human body positions Category:Christian hagiography Category:Jesus and history Category:Christian terms

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Coordinates	37°46′45.48″N122°25′9.12″N
name	Phil Ochs
background	solo_singer
birth date	December 19, 1940
birth place	El Paso, Texas
death date	April 09, 1976
death place	Far Rockaway, New York
instrument	Guitar, vocals, piano
genre	Folk, protest music, folk rock
occupation	Singer-songwriter
years active	1962–1976
label	Elektra, A&M;
notable instruments	}}

Philip David Ochs (; December 19, 1940 – April 9, 1976) was an American protest singer (or, as he preferred, a topical singer) and songwriter who was known for his sharp wit, sardonic humor, earnest humanism, political activism, insightful and alliterative lyrics, and haunting voice. He wrote hundreds of songs in the 1960s and released eight albums in his lifetime.

Ochs performed at many political events, including anti-Vietnam War and civil rights rallies, student events, and organized labor events over the course of his career, in addition to many concert appearances at such venues as New York City's Town Hall and Carnegie Hall. Politically, Ochs described himself as a "left social democrat" who became an "early revolutionary" after the protests at the 1968 Democratic National Convention in Chicago led to a police riot, which had a profound effect on his state of mind.

After years of prolific writing in the 1960s, Ochs's mental stability declined in the 1970s. He eventually succumbed to a number of problems including bipolar disorder and alcoholism, and took his own life in 1976.

Some of Ochs's major influences were Woody Guthrie, Pete Seeger, Buddy Holly, Elvis Presley, Bob Gibson, Faron Young, Merle Haggard, John Wayne, and John F. Kennedy. His best-known songs include "I Ain't Marching Anymore", "Changes", "Crucifixion", "Draft Dodger Rag", "Love Me I'm a Liberal", "Outside of a Small Circle of Friends", "Power and the Glory", "There but for Fortune", and "The War Is Over".

Biography

Early years

Phil Ochs was born in El Paso, Texas, to Jacob ("Jack") Ochs, a physician who was born in New York in 1910, and Gertrude Phin Ochs, who was born in Scotland. His parents met and married in Edinburgh where Jack was attending medical school. After their marriage, they moved to the United States. Jack, drafted into the army, was sent overseas at the end of World War II, where he treated soldiers at the Battle of the Bulge. His war experiences affected his mental health and he received an honorable medical discharge in November 1945. On his return, Jack, who suffered from bipolar disorder and depression, worked at a series of hospitals around the country, unable to establish a successful medical practice. As a result, the Ochs family moved frequently: to Far Rockaway, New York, when Ochs was a teenager; then to Perrysburg in upstate New York, where he first studied music; and then to Columbus, Ohio.

Ochs grew up with an older sister, Sonia (known as Sonny), and a younger brother, Michael. The Ochs family was middle class and Jewish, but not religious. His father was distant from his wife and children, and was hospitalized for depression. He died in 1963 from a cerebral hemorrhage.

As a teenager, Ochs was recognized as a talented clarinet player; in an evaluation, one music instructor wrote: "You have exceptional musical feeling and the ability to transfer it on your instrument is abundant." His musical skills allowed him to play clarinet with the orchestra at the Capital University Conservatory of Music in Ohio, where he rose to the status of principal soloist before he was 16. Although Ochs played classical music, he soon became interested in other sounds he heard on the radio, such as early rock icons Buddy Holly and Elvis Presley and country music artists including Faron Young, Ernest Tubb, Hank Williams, Sr., and Johnny Cash.

Ochs also spent a lot of time at the movies. He especially liked big screen heroes such as John Wayne and Audie Murphy. Later on, he developed an interest in movie rebels, including Marlon Brando and James Dean.

From 1956 to 1958, Ochs was a student at the Staunton Military Academy in rural Virginia, and when he graduated he returned to Columbus and enrolled in the Ohio State University. Unhappy after his first semester, he took a leave of absence and went to Florida. While in Miami, the 18-year-old Ochs was jailed for two weeks for sleeping on a park bench, an incident he would later recall:

"Somewhere during the course of those fifteen days I decided to become a writer. My primary thought was journalism ... so in a flash I decided—I'll be a writer and a major in journalism."

Ochs returned to Ohio State to study journalism and developed an interest in politics, with a particular interest in the Cuban Revolution of 1959. At Ohio State he met Jim Glover, a fellow student who was a devotee of folk music. Glover introduced Ochs to the music of Pete Seeger, Woody Guthrie, and The Weavers. Glover taught Ochs how to play guitar, and they debated politics. Ochs began writing newspaper articles, often on radical themes. When the student paper refused to publish some of his more radical articles, he started his own underground newspaper called ''The Word''. His two main interests, politics and music, soon merged, and Ochs began writing topical political songs. Ochs and Glover formed a duet called "The Singing Socialists", later renamed "The Sundowners", but the duo broke up before their first professional performance and Glover went to New York City to become a folksinger.

Ochs's parents and brother had moved from Columbus to Cleveland, and Ochs started to spend more time there, performing professionally at a local folk club called Farragher's Back Room. He was the opening act for a number of musicians in the summer of 1961, including the Smothers Brothers. Ochs met Bob Gibson that summer as well, and according to Dave Van Ronk, Gibson became "''the'' seminal influence" on Ochs's writing. Ochs continued at Ohio State into his senior year, but was bitterly disappointed at not being appointed editor-in-chief of the college newspaper, and dropped out in his last semester without graduating. He left for New York, as Glover had, to become a folksinger.

1962–1966

Ochs arrived in New York City in 1962 and began performing in numerous small folk nightclubs, eventually becoming an integral part of the Greenwich Village folk music scene. He emerged as an unpolished but passionate vocalist who wrote pointed songs about current events: war, civil rights, labor struggles and other topics. While others described his music as "protest songs", Ochs preferred the term "topical songs".

Ochs described himself as a "singing journalist", saying he built his songs from stories he read in ''Newsweek''. By the summer of 1963 he was sufficiently well known in folk circles to be invited to sing at the Newport Folk Festival, where he performed "Too Many Martyrs" (co-written with Bob Gibson), "Talking Birmingham Jam", and "Power and the Glory"—his patriotic Guthrie-esque anthem that brought the audience to its feet. Other performers at the 1963 folk festival included Peter, Paul and Mary, Joan Baez, Bob Dylan, and Tom Paxton. Ochs's return appearance at Newport in 1964, when he performed "Draft Dodger Rag" and other songs, was widely praised. But he was not invited to appear in 1965, the festival when Dylan infamously performed "Maggie's Farm" with an electric guitar. Although many in the folk world decried Dylan's choice, Ochs was amused, and admired Dylan's courage in defying the folk establishment.

During 1963, Ochs performed at New York's Carnegie Hall and Town Hall in hootenannies. He made his first solo appearance at Carnegie Hall in 1966. Throughout his career, Ochs would perform at a wide range of venues, including civil rights rallies, anti-war demonstrations, and concert halls.

Ochs contributed many songs and articles to the influential ''Broadside Magazine''. He recorded his first three albums for Elektra Records: ''All the News That's Fit to Sing'' (1964), ''I Ain't Marching Anymore'' (1965), and ''Phil Ochs in Concert'' (1966). Critics wrote that each album was better than its predecessors, and fans seemed to agree; record sales increased with each new release.

On these records, Ochs was accompanied only by an acoustic guitar. The albums contain many of Ochs's topical songs, such as "Too Many Martyrs", "I Ain't Marching Anymore", and "Draft Dodger Rag"; and some musical reinterpretation of older poetry, such as "The Highwayman" (poem by Alfred Noyes) and "The Bells" (poem by Edgar Allan Poe). ''Phil Ochs in Concert'' includes a few ballads, such as "Changes" and "When I'm Gone".

During the early period of his career, Ochs and Bob Dylan had a friendly rivalry. Dylan said of Ochs, "I just can't keep up with Phil. And he just keeps getting better and better and better". On another occasion, when Ochs criticized one of Dylan's songs, Dylan threw him out of his limousine, saying, "You're not a folksinger. You're a journalist".

In 1962, Ochs married Alice Skinner, who was pregnant with their daughter Meegan, in a City Hall ceremony with Jim Glover as best man and Jean Ray as bridesmaid, and witnessed by Dylan's sometime girlfriend, Suze Rotolo. Phil and Alice separated in 1965, but they never divorced.

Like many people of his generation, Ochs deeply admired President John F. Kennedy, even though he disagreed with the president on issues such as the Bay of Pigs Invasion, the Cuban Missile Crisis, and the growing involvement of the United States in the Vietnamese civil war. When Kennedy was assassinated on November 22, 1963, Ochs wept. He told his wife that he thought he was going to die that night. It was the only time she ever saw Ochs cry.

Ochs's managers during this part of his career were Albert Grossman (who also managed Dylan and Peter, Paul, and Mary) followed by Arthur Gorson. Gorson had close ties with such groups as Americans For Democratic Action, the Student Nonviolent Coordinating Committee, and Students for a Democratic Society.

Ochs was writing songs at an amazing pace. Some of the songs he wrote during this period were held back and recorded on his later albums.

1967–1969

In 1967, Ochs—now managed by his brother Michael—left Elektra for A&M; Records and moved to California. He recorded four studio albums for A&M;: ''Pleasures of the Harbor'' (1967), ''Tape from California'' (1968), ''Rehearsals for Retirement'' (1969), and the ironically titled ''Greatest Hits'' (1970) (which actually consisted of all new material). For his A&M; albums, Ochs moved away from simply-produced solo acoustic guitar performances and experimented with ensemble and even orchestral instrumentation, "baroque-folk", in the hopes of producing a pop-folk hybrid that would be a hit.

Critic Robert Christgau, writing in ''Esquire'' of ''Pleasures of the Harbor'' in May 1968, did not consider this new direction a good turn. While describing Ochs as "unquestionably a nice guy", he went on to say, "too bad his voice shows an effective range of about half an octave [and] his guitar playing would not suffer much if his right hand were webbed." "''Pleasures of the Harbor''", Christgau continued, "epitomizes the decadence that has infected pop since ''Sgt. Pepper''. [The] gaudy musical settings ... inspire nostalgia for the three-chord strum." With an ironic sense of humor, Ochs included Christgau's "webbed hand" comment in his 1968 songbook ''The War is Over'' on a page titled "The Critics Raved", opposite a full-page picture of Ochs standing in a large metal garbage can. Despite his sense of humor, Ochs was unhappy that his work was not receiving the critical acclaim and popular success he had hoped for. Still, Ochs would joke on the back cover of ''Greatest Hits'' that there were 50 Phil Ochs fans ("50 fans can't be wrong!"), a sarcastic reference to an Elvis Presley album that bragged of 50 million Elvis fans.

None of Ochs's songs became hits, although "Outside of a Small Circle of Friends" received a good deal of airplay. It reached #119 on ''Billboard'''s national "Hot Prospect" listing before being pulled from some radio stations because of its lyrics, which sarcastically suggested that "smoking marijuana is more fun than drinking beer". It was the closest Ochs ever came to the Top 40. Joan Baez, however, did have a Top Ten hit in the U.K. in August 1965, reaching #8 with her cover of Ochs's song "There but for Fortune", which was also nominated for a Grammy Award for "Best Folk Recording". In the U.S. it peaked at #50 on the ''Billboard'' charts—a good showing, but not a hit.

Although he was trying new things musically, Ochs did not abandon his protest roots. He was profoundly concerned with the escalation of the Vietnam War, performing tirelessly at anti-war rallies across the country. In 1967 he organized two rallies to declare that "The War Is Over"—"Is everybody sick of this stinking war? In that case, friends, do what I and thousands of other Americans have done—declare the war over."—one in Los Angeles in June, the other in New York in November. He continued to write and record anti-war songs, such as "The War Is Over" and "White Boots Marching in a Yellow Land". Other topical songs of this period include "Outside of a Small Circle of Friends", inspired by the murder of Kitty Genovese, who was stabbed to death outside of her New York City apartment building while dozens of her neighbors reportedly ignored her cries for help, and "William Butler Yeats Visits Lincoln Park and Escapes Unscathed", about the despair he felt in the aftermath of the Chicago 1968 Democratic National Convention police riot.

Ochs was writing more personal songs as well, such as "Crucifixion", in which he compared the deaths of Jesus Christ and President John F. Kennedy as part of a "cycle of sacrifice" in which people build up heroes and then celebrate their destruction; "Chords of Fame", a warning against the dangers and corruption of fame; "Pleasures of the Harbor", a lyrical portrait of a lonely sailor seeking human connection far from home; and "Boy From Ohio", a plaintive look back at Ochs's childhood in Columbus.

A lifelong movie fan, Ochs worked the narratives of justice and rebellion that he had seen in films into his music, describing some of his songs as "cinematic". He was disappointed and bitter when his onetime hero John Wayne embraced the Vietnam War with what Ochs saw as the blind patriotism of Wayne's 1968 film, ''The Green Berets'':

[H]ere we have John Wayne, who was a major artistic and psychological figure on the American scene, ... who at one point used to make movies of soldiers who had a certain validity, ... a certain sense of honor [about] what the soldier was doing.... Even if it was a cavalry movie doing a historically dishonorable thing to the Indians, even as there was a feeling of what it meant to be a man, what it meant to have some sense of duty.... Now today we have the same actor making his new war movie in a war so hopelessly corrupt that, without seeing the movie, I'm sure it is perfectly safe to say that it will be an almost technically-robot-view of soldiery, just by definition of how the whole country has deteriorated. And I think it would make a very interesting double feature to show a good old Wayne movie like, say, ''She Wore a Yellow Ribbon'' with ''The Green Berets''. Because that would make a very striking comment on what has happened to America in general.

Ochs was involved in the creation of the Youth International Party, known as the Yippies, along with Jerry Rubin, Abbie Hoffman, Stew Albert, and Paul Krassner. At the same time, Ochs actively supported Eugene McCarthy's more mainstream bid for the 1968 Democratic nomination for President, a position at odds with the more radical Yippie point of view. Still, Ochs helped plan the Yippies' "Festival of Life" which was to take place at the 1968 Democratic National Convention along with demonstrations by other anti-war groups including the National Mobilization Committee to End the War in Vietnam. Despite warnings that there might be trouble, Ochs went to Chicago both as a guest of the McCarthy campaign and to participate in the demonstrations. He performed in Lincoln Park, Grant Park, and at the Chicago Coliseum, witnessed the violence perpetrated by the Chicago police against the protesters, and was himself arrested at one point.

The events of 1968—the assassinations of Martin Luther King, Jr. and Robert F. Kennedy, the police riot in Chicago, and the election of Richard Nixon—left Ochs feeling disillusioned and depressed. The cover of his 1969 album ''Rehearsals for Retirement'' eerily portrays a tombstone with the words:

Ochs testified for the defense at the trial of the Chicago Seven in December 1969. His testimony included his recitation of the lyrics to his song "I Ain't Marching Anymore". On his way out of the courthouse, Ochs sang the song for the press corps; to Ochs's amusement, his singing was broadcast that evening by Walter Cronkite on the CBS Evening News.

1970

After the riot in Chicago and the subsequent trial, Ochs changed direction again. The events of 1968 convinced him that the average American wasn't listening to topical songs or responding to Yippie tactics. Ochs thought that by playing the sort of music that had moved him as a teenager he could speak more directly to the American public.

Ochs turned to his musical roots in country music and early rock and roll. He decided he needed to be "part Elvis Presley and part Che Guevara", so he commissioned a gold lamé suit from Elvis Presley's costumer Nudie Cohn. Ochs wore the gold suit on the cover of his 1970 album, ''Greatest Hits'', which consisted of new songs largely in rock and country styles.

During this period, Ochs was taking drugs to get through performances. He had been taking Valium for years to help control his nerves, and he was also drinking heavily. Pianist Lincoln Mayorga said of that period, "He was physically abusing himself very badly on that tour. He was drinking a lot of wine and taking uppers. The wine was pulling him one way and the uppers were pulling him another way, and he was kind of a mess. There were so many pharmaceuticals around—so many pills. I'd never seen anything like that." Ochs tried to cut back on the pills, but alcohol remained his drug of choice for the rest of his life.

Depressed by his lack of widespread appreciation and suffering from writer's block, Ochs didn't record any further albums. He slipped deeper into depression and alcoholism. His personal problems notwithstanding, Ochs performed at the inaugural benefit for Greenpeace on October 16, 1970, at the Pacific Coliseum in Vancouver, BC. A recording of his performance, along with performances by Joni Mitchell and James Taylor, was released by Greenpeace in 2009.

1971–1975

In August 1971, Phil went to Chile, where Salvador Allende, a Marxist, had been democratically elected in the 1970 election. There he met Chilean folksinger Víctor Jara, an Allende supporter, and the two became friends. In October, Ochs left Chile to visit Argentina. Later that month, after singing at a political rally in Uruguay, he and his American traveling companion David Ifshin were arrested and detained overnight. When the two returned to Argentina, they were arrested as they got off the airplane. After a brief stay in an Argentinian prison, Ochs and Ifshin were sent to Bolivia via a commercial airliner where authorities were to detain them. Ifshin had previously been warned by Argentine leftist friends that when authorities sent dissidents to Bolivia, they would disappear forever. When the airliner arrived in Bolivia, the American captain of the Braniff International Airways aircraft allowed Ochs and Ifshin to stay on the aircraft and barred Bolivian authorities from entering. The aircraft then flew to Peru where the two disembarked and they were not detained. Fearful that Peruvian authorities might arrest him, Ochs returned to the United States a few days later.

Ochs was having difficulties writing new songs during this period, but he had occasional breakthroughs. He updated his sarcastic song "Here's to the State of Mississippi" as "Here's to the State of Richard Nixon", with cutting lines such as "the speeches of the Spiro are the ravings of a clown", a reference to Nixon's vitriolic vice president, Spiro Agnew—sung as "the speeches of the President are the ravings of a clown" after Agnew's resignation.

Ochs was personally invited by John Lennon to sing at a large benefit at the University of Michigan in December 1971 on behalf of John Sinclair, an activist poet who had been arrested on minor drug charges and given a severe sentence. Ochs performed at the John Sinclair Freedom Rally along with Stevie Wonder, Allen Ginsberg, David Peel, Abbie Hoffman and many others. The rally culminated with Lennon and Yoko Ono, who were making their first public performance in the United States since the breakup of The Beatles.

Although the 1968 election had left him deeply disillusioned, Ochs continued to work for the election campaigns of anti-war candidates, such as George McGovern's unsuccessful Presidential bid in 1972.

In 1972, Ochs was asked to write the theme song for the film ''Kansas City Bomber''. The task proved difficult, as Ochs struggled to overcome his writer's block. Although his song wasn't used in the soundtrack, it was released as a single.

Ochs decided to travel. In mid-1972, he went to Australia and New Zealand. He traveled to Africa in 1973, where he visited Ethiopia, Kenya, Tanzania, Malawi, and South Africa. One night, Ochs was attacked and strangled by robbers in Dar es Salaam, Tanzania, which damaged his vocal cords, causing a loss of the top three notes in his vocal range. The attack also exacerbated his growing mental problems, and he became increasingly paranoid. Ochs believed the attack may have been arranged by government agents—perhaps the CIA. Still, he continued his trip, even recording a single in Kenya, "Bwatue".

On September 11, 1973, the Allende government of Chile was overthrown in a ''coup d'état''. Allende died during the bombing of the presidential palace, and Jara was publicly tortured and killed. When Ochs heard about the manner in which his friend had been killed, he was outraged. He decided to organize a benefit concert to bring to public attention the situation in Chile and raise funds for the people of Chile. The concert, "An Evening with Salvador Allende", included films of Allende; singers such as Pete Seeger, Arlo Guthrie, and Bob Dylan; and political activists such as former U.S. Attorney General Ramsey Clark. Dylan had agreed to perform at the last minute when he heard that the concert had sold so few tickets that it was in danger of being canceled. Once his participation was announced, the event quickly sold out.

After the Chile benefit, Ochs and Dylan discussed the possibility of a joint concert tour, playing small nightclubs. Nothing came of the Dylan-Ochs plans, but the idea eventually evolved into Dylan's Rolling Thunder Revue.

The Vietnam War ended on April 30, 1975. Ochs planned a final "War Is Over" rally, which was held in New York's Central Park on May 11. More than 100,000 people came to hear Ochs, joined by Harry Belafonte, Odetta, Pete Seeger and others. Ochs and Joan Baez sang a duet of "There but for Fortune" and he closed with his song "The War Is Over"—finally a true declaration that the war was over.

Decline and death

Ochs's drinking became more and more of a problem, and his behavior became increasingly erratic. He frightened his friends both with his drunken rants about the FBI and CIA, and about his claiming to want to have Elvis's manager Colonel Tom Parker or Kentucky Fried Chicken's Colonel Sanders manage his career.

In mid-1975, Ochs took on the identity of John Butler Train. He told people that Train had murdered Ochs, and that he, John Butler Train, had replaced him. Train was convinced that someone was trying to kill him, so he carried a weapon at all times: a hammer, a knife, or a lead pipe.

Ochs's friends tried to help him. His brother Michael attempted to have him committed to a psychiatric hospital. Friends pleaded with him to get help voluntarily. They feared for his safety, because he was getting into fights with bar patrons. Unable to pay his rent, he began living on the streets.

After several months, the Train persona faded and Ochs returned, but his talk of suicide disturbed his friends and family. They hoped it was a passing phase, but Ochs was determined. One of his biographers explains Ochs's motivation:

In January 1976, Ochs moved to Far Rockaway, New York, to live with his sister Sonny. He was lethargic; his only activities were watching television and playing cards with his nephews. Ochs saw a psychiatrist, who diagnosed his bipolar disorder. He was prescribed medication, and he told his sister he was taking it. On April 9, 1976, Ochs hanged himself.

Years after his death, it was revealed that the FBI had a file of nearly 500 pages on Ochs. Much of the information in those files relates to his association with counterculture figures, protest organizers, musicians, and other people described by the FBI as "subversive". The FBI was often sloppy in collecting information on Ochs: his name was frequently misspelled "Oakes" in their files, and they continued to consider him "potentially dangerous" after his death.

Congresswoman Bella Abzug (Democrat from New York), an outspoken anti-war activist herself who had appeared at the 1975 "War is Over" rally, entered this statement into the ''Congressional Record'' on April 29, 1976:

Robert Christgau, who had been so critical of ''Pleasures of the Harbor'' and Ochs's guitar skills eight years earlier, wrote warmly of Ochs in his obituary in the ''Village Voice''—an irony that Ochs might have enjoyed. "I came around to liking Phil Ochs' music, guitar included," Christgau wrote. "My affection [for Ochs] no doubt prejudiced me, so it is worth [noting] that many observers who care more for folk music than I do remember both his compositions and his vibrato tenor as close to the peak of the genre."

Legacy

More than thirty years after his death, Ochs's songs remain relevant. Ochs continues to influence singers and fans worldwide, many of whom never saw him perform live. There are mailing lists and online discussion groups dedicated to Ochs and his music; websites that have music samples, photographs, and other links; and articles and books continue to be written and published about him.

His sister Sonny Ochs (Tanzman) runs a series of "Phil Ochs Song Nights" with a rotating group of performers who keep Ochs's music and legacy alive by singing his songs in cities across the U.S. Michael Ochs is a photographic archivist of 20th century music and entertainment personalities. Meegan Lee Ochs worked with Michael to produce a box set of Ochs's music titled ''Farewells & Fantasies'', the title of which was taken from Ochs's sign-off on the "postcard" on the back of ''Tape from California'': "Farewells & Fantasies, Folks, P. Ochs". Meegan has a son named Caidan, Ochs's grandchild. Alice Skinner Ochs was a photographer; she died in November 2010.

In February 2009, the North American Folk Music and Dance Alliance gave the 2009 Elaine Weissman Lifetime Achievement Award to Phil Ochs.

Covers and updates

Ochs's songs have been covered by scores of performers, including Eric Andersen, Peter Asher, Joan Baez, Bastro, Cilla Black, Black 47, Billy Bragg, Eugene Chadbourne, Cher, Gene Clark, Judy Collins, Henry Cow, Allison Crowe, John Denver, Kevin Devine, Ani DiFranco, disappear fear, Mark Eitzel, Marianne Faithfull, Julie Felix, Diamanda Galás, Dick Gaughan, Ronnie Gilbert, Thea Gilmore, John Wesley Harding, Carolyn Hester, Pat Humphries, Jason & the Scorchers, Jim and Jean, Jeannie Lewis, Gordon Lightfoot, Ray Naylor, Harry Nilsson, Will Oldham, Brian Ritchie, David Rovics, Melanie Safka, Pete Seeger, The Shrubs, Squirrel Bait, Crispian St. Peters, Teenage Fanclub, Tempest, They Might Be Giants, Dave Van Ronk, Eddie Vedder, and The Weakerthans. Wyclef Jean performed "Here's to the State of Mississippi" in the 2009 documentary ''Soundtrack for a Revolution''.

In 1998, Sliced Bread Records released ''What's That I Hear?: The Songs of Phil Ochs'', a two CD set of 28 covers by artists that includes Eric Andersen, Billy Bragg, John Gorka, Nanci Griffith, Arlo Guthrie, Pat Humphries, Magpie, Tom Paxton, Dave Van Ronk, Sammy Walker, Peter Yarrow, and others. The liner notes indicate that all record company profits from the sale of the set were to be divided between the ACLU Foundation of Southern California and ''Sing Out!'' magazine.

Wood Records released an indie rock/experimental rock tribute album titled ''Poison Ochs: A Tribute to Phil Ochs'' in 2003.

In 2005, Kind Of Like Spitting released an album, ''Learn: The Songs of Phil Ochs'', consisting of covers of nine songs written by Ochs, to pay tribute to his music and raise awareness of the artist, whom they felt had been overlooked.

Jello Biafra and Mojo Nixon, on their album ''Prairie Home Invasion'', recorded a version of "Love Me, I'm a Liberal" with lyrics updated to the Clinton era. Evan Greer, part of the Riot-Folk collective, later updated the song for the George W. Bush era. Ryan Harvey, also part of Riot-Folk, remade "Cops Of The World" with updated lyrics. The Clash used some of the lyrics to "United Fruit" in their song "Up in Heaven (Not Only Here)", which appeared on their 1980 album ''Sandinista!''. During their performance on ''VH1 Storytellers'', Pearl Jam covered "Here's to the State of Mississippi" with updated lyrics to include Jerry Falwell, Dick Cheney, John Roberts, Alberto Gonzales, and George W. Bush. In 2002, with the agreement of Ochs's sister Sonny, Richard Thompson added an extra verse to "I Ain't Marching Anymore" to reflect recent American foreign policy. Jefferson Starship recorded "I Ain't Marching Anymore" with additional lyrics by band member Cathy Richardson for their 2008 release ''Jefferson's Tree of Liberty''.

Tributes

On learning of Ochs's death, Tom Paxton wrote a touching song titled "Phil", which he recorded for his 1978 album ''Heroes''. Ochs is also the subject of "I Dreamed I Saw Phil Ochs Last Night", by Billy Bragg, from his 1990 album ''The Internationale''. "Thin Wild Mercury," by Peter Cooper and Todd Snider, is about Ochs's infamous clash with Dylan and getting thrown out of Dylan's limo. Ochs is mentioned in the Dar Williams song "All My Heroes Are Dead", the Will Oldham song "Gezundheit", the Chumbawamba song "Love Me", and the They Might Be Giants song "The Day". The Josh Joplin Group recorded an eponymous tribute to Ochs on their album ''Useful Music''. Schooner Fare recorded "Don't Stop To Rest (Song for Phil Ochs)" on their 1981 album ''Closer to the Wind''. Latin Quarter memorialized him in the song "Phil Ochs" on their album ''Long Pig'' (1993).

John Wesley Harding recorded a song titled "Phil Ochs, Bob Dylan, Steve Goodman, David Blue and Me", the title a reference to the Ochs song "Bach, Beethoven, Mozart and Me". Singer-songwriter Nanci Griffith wrote a song about Phil entitled "Radio Fragile". English folk/punk songwriter Al Baker recorded a song about Ochs entitled "All The News That's Fit To Sing", a reference to the title of Ochs's first album. Cajun musician Vic Sadot wrote a song about Ochs entitled "Broadside Balladeer". Singer-songwriter Jen Cass's "Standing In Your Memory", and Harry Chapin's "The Parade's Still Passing By" are tributes to Ochs. Leslie Fish recorded "Chickasaw Mountain", which is dedicated to Ochs, on her 1986 album of that name. The punk band Squirrel Bait cited Ochs as a major creative influence in the liner notes of their 1986 album ''Skag Heaven'', and cover his "Tape From California". A Greek folk record, Dimitris Panagopoulos' ''Unstable Equilibrium'' (1987), was dedicated to the memory of Phil Ochs. On the 2005 Kind Of Like Spitting album ''In the Red'', songwriter Ben Barnett included his song "Sheriff Ochs", which was inspired by reading a biography of Ochs. On April 9, 2009, Jim Glover performed a tribute to Ochs at Mother's Musical Bakery in Sarasota, Florida.

A one hour musical commentary on the life and times of Phil Ochs called “No More Songs: Phil Ochs and the Sixties” was performed at the National Folk Festival held in the Australian capital, Canberra, on April 18, 2003. The show was written by Anthony Ashbolt who also narrated it. The performers, A Small Circle of Friends, were Tom Bridges, Deanne Dale, Jeannie Lewis and Maurie Mulheron. The performance received a standing ovation. Jeannie Lewis had been the opening act for Phil when he had toured Australia in 1972.

Popular culture

Among Ochs's many admirers were the short story writer Breece D'J Pancake and actor Sean Penn. Meegan Lee Ochs, who worked as Sean Penn's personal assistant from 1983 to 1985, wrote in her Foreword to ''Farewells & Fantasies'' that she and Penn discussed "over many years" the possibility of making a movie about her father; the plan has not yet come to fruition, although Penn expressed an interest in the project as recently as February 2009. Author Jim Carroll's autobiography, ''The Basketball Diaries'' (1978), was dedicated in memory of Phil Ochs. On the cover of The Go-Betweens' ''The Lost Album'', Grant McLennan wore a shirt with the words "Get outta the car, Ochs", a reference to the limousine incident involving Ochs and Dylan. The 1994 film ''Spanking the Monkey'' makes reference to Ochs and his suicide. Ochs is mentioned in the Stephen King novels ''The Tommyknockers'' and ''Hearts in Atlantis''.

Films

Michael Korolenko directed the 1984 biopic ''Chords of Fame'', which featured Bill Burnett as Ochs. The film included interviews with people who had known Ochs, including Yippies Abbie Hoffman and Jerry Rubin, manager Harold Leventhal, and Mike Porco, the owner of Gerde's Folk City. ''Chords of Fame'' also included performances of Ochs songs by folk musicians who knew him, including Bob Gibson, Pete Seeger, Tom Paxton, Dave Van Ronk, and Eric Andersen.

Filmmaker Ken Bowser directed the documentary film ''Phil Ochs: There but for Fortune'', which premiered at the 2010 Woodstock Film Festival in Woodstock, New York. Its theatrical run began on January 5, 2011, at the IFC Theater in Greenwich Village, New York City, opening in cities around the US and Canada thereafter. The film features extensive archival footage of Ochs and many pivotal events from the 1960s civil rights and peace movements, as well as interviews with friends, family and colleagues who knew Ochs through music and politics.

Professional affiliations

Ochs was a member of the American Federation of Television and Radio Artists, which is affiliated with the AFL-CIO.

The music publishing company Ochs formed with Arthur Gorson, Barricade Music, was an ASCAP company.

Discography

Studio albums and live recordings

''All the News That's Fit to Sing'' (Elektra, 1964)

''I Ain't Marching Anymore'' (Elektra, 1965)

''Phil Ochs in Concert'' (Elektra, 1966)

''Pleasures of the Harbor'' (A&M;, 1967)

''Tape from California'' (A&M;, 1968)

''Rehearsals for Retirement'' (A&M;, 1969)

''Greatest Hits'' (A&M;, 1970)

''Gunfight at Carnegie Hall'' (A&M; Canada, 1975)

Compilations and other albums

The Campers: ''Camp Favorites'' (Cameo, 1962)

''Chords of Fame'' (A&M;, 1976)

''Sings for Broadside'' (Folkways, 1976)

''Interviews with Phil Ochs'' (Folkways, 1976)

''A Toast to Those Who Are Gone'' (Rhino, 1986)

''The War Is Over: The Best of Phil Ochs'' (A&M;, 1988)

''The Broadside Tapes 1'' (Smithsonian Folkways, 1989)

''There but for Fortune'' (Elektra, 1989)

''There and Now: Live in Vancouver 1968'' (Rhino, 1991)

''Live at Newport'' (Vanguard, 1996)

''Farewells & Fantasies'' (Elektra/Rhino, 1997)

''American Troubadour'' (A&M; Britain, 1997)

''The Early Years'' (Vanguard, 2000)

''20th Century Masters: The Millennium Collection: The Best of Phil Ochs'' (Universal, 2002)

''Cross My Heart: An Introduction to Phil Ochs'' (Polydor, 2004)

''Amchitka, The 1970 Concert That Launched Greenpeace'' (Greenpeace, 2009)

''On My Way'' (Micro Werks, 2010)

See also

Counterculture of the 1960s

List of Phil Ochs songs

Robyn Ochs

Notes

References

Further reading

External links

Phil Ochs web pages includes lyrics, discography, images, &c.;

No More Songs A growing collection of less widely available material relating to Phil

All things Phil: Phil Ochs on the Web

Smithsonian Folkways Information on CDs available from this source; digital download of CD can be purchased for less than actual cd. Liner notes downloads are free.

Sonny Ochs' History of Phil Ochs Song Nights

Excerpts from the Testimony of Phil Ochs at the Chicago Seven Trial

Phil Ochs "Cosmic Baseball" Page

No Depression #10, Jul–Aug 1997

Photos

Vic Sadot, Phil Ochs' FBI File, ''Broadside Magazine''

Phil Ochs: The Life and Legacy of a Legendary American Folk Singer - video report by ''Democracy Now!''

Sonny Ochs, interviewed about Phil Ochs, Culture Shocks with Barry Lynn, March 23, 2011.

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ast:Phil Ochs de:Phil Ochs et:Phil Ochs es:Phil Ochs fr:Phil Ochs it:Phil Ochs nl:Phil Ochs no:Phil Ochs nn:Phil Ochs pl:Phil Ochs pt:Phil Ochs ru:Оукс, Филип Дэвид fi:Phil Ochs sv:Phil Ochs tr:Phil Ochs

Arizona Dranes (1891?–1963?) was one of the first gospel artists to bring the musical styles of Holiness churches' religious music to the public in her records for Okeh and performances in the 1920s. She introduced piano accompaniment to Holiness music, which had previously been largely a cappella, and accompanied herself in the barrelhouse and ragtime styles popular at the time. She is believed to be of both African-American and Mexican descent.

Born blind in Sherman, Texas around 1891, she attended the Texas Institute for Deaf, Dumb and Blind Colored Youth in Austin from 1897 to 1910.COGIC Women in Gospel Music on Patheos Her correct last name is "Drane", as listed in the official enrollment record for the 1896-1897 school year at the Texas School for the Blind and Visually Impaired,First recorded gospel pianist got her start in Austin though she was billed as "Dranes" later in life. After graduating from the Texas Institute, she lived in Dallas and played piano for Church of God in Christ. She began recording in 1926 with Okeh Records, first as a solo artist and later with choirs and various other artists and groups. Although she last recorded in 1928, she continued touring through the 1940s. Later gospel artists, such as Roberta Martin and Clara Ward, were heavily influenced by her piano playing; Dranes' nasal singing style also had an impact on artists such as Sister Rosetta Tharpe.

Church of God in Christ

Around 1920, Dranes was one of the founding members of the COGIC Church in Oklahoma City. She soon became a favored singer-pianist of the founder, Bishop Charles Mason and was well utilized in the COGIC circles. She incorporated a syncopated, ragtime style in her gospel accompaniment and soon established the songs "I Shall Wear A Crown," "My Soul's a Witness for the Lord," and "Lamb's Blood Has Washed Me Clean" as COGIC standards.

References

Category:American gospel singers Category:African American singers Category:Blind musicians Category:Okeh Records artists Category:1890s births Category:1960s deaths

Coordinates	37°46′45.48″N122°25′9.12″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

Category:0s BC births Category:1st-century deaths Category:1st-century executions Category:Apocalypticists Category:Carpenters Category:Christian mythology Category:Christian religious leaders Category:Creator gods Category:Deified people Category:Founders of religions Category:God in Christianity Category:Islamic mythology Category:Jewish Messiah claimants Category:Life-death-rebirth gods Category:Messianism Category:New Testament people Category:People executed by crucifixion Category:People executed by the Roman Empire Category:People from Bethlehem Category:People from Nazareth Category:Prophets in Christianity Category:Prophets of Islam Category:Roman era Jews Category:Savior gods Category:Self-declared messiahs Category:Rabbis of the Land of Israel

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	37°46′45.48″N122°25′9.12″N
name	Billy Connolly
birth name	William Connolly, Jr.
birth date	November 24, 1942
birth place	Anderston, Glasgow, Scotland , United Kingdom
medium	Stand-up, television, film, music
nationality	Scottish
active	1965–present
genre	Observational comedy, Musical comedy
subject	Everyday life, sex, religion, old age, Scottish culture
influences	Chic Murray
influenced	Eddie Izzard, Craig Ferguson, Ross Noble
spouse	Iris Pressagh (1969–1985) (divorced)Pamela Stephenson (1989–present)
website	BillyConnolly.com

}} William "Billy" Connolly, Jr., CBE (born 24 November 1942) is a British comedian, musician, presenter and actor born in Scotland. He is sometimes known, especially in his native Scotland, by the nickname ''The Big Yin'' (The Big One). His first trade, in the early 1960s, was as a welder (specifically a boilermaker) in the Glasgow shipyards, but he gave it up towards the end of the decade to pursue a career as a folk singer in the Humblebums and subsequently as a soloist. In the early 1970s he made the transition from folk-singer with a comedic persona to full-fledged comedian, a role in which he continues. He also became an actor, and has appeared in such films as ''Indecent Proposal'' (1993); ''Mrs. Brown'' (1997), for which he was nominated for a BAFTA; ''The Boondock Saints'' (1999); ''The Man Who Sued God'' (2001); ''Water'' (1985); ''The Last Samurai'' (2003); ''Timeline'' (2003); ''Lemony Snicket's A Series of Unfortunate Events'' (2004); ''Garfield: A Tail of Two Kitties'' (2006); and ''The X-Files: I Want to Believe'' (2008). Connolly reprised his role as Noah "Il Duce" MacManus in ''Boondock Saints II: All Saints Day''. Connolly appears as the King of Lilliput in the 2010 remake of ''Gulliver′s Travels''.

Early life

Connolly was born at 69 Dover Street ("on the linoleum, three floors up" "at six o'clock in the evening") in Anderston, Glasgow, to William Connolly and his wife Mary (McLean) Connolly, a hospital cafeteria worker. Connolly's grandfather was an Irish immigrant. In 1946, when he was barely four years old, Connolly's mother abandoned her children when his father was still away in the army. Connolly and his sister, Florence, were cared for by two aunts, Margaret and Mona Connolly, his father's sisters. His biography, written by wife Pamela Stephenson, documented years of physical and sexual abuse by his father, which began when he was ten and lasted until he was about fifteen.

"Twice in my life, two birds have flown in and made a huge difference," explained Connolly in 1996. When he was seven, the Connolly family went to Rothesay on holiday. He was sent to get some milk and bread rolls. On his way back with his hands full, a bird landed on his head. Connolly immediately thought God had called him and "nearly had a coronary". "It was a jackdaw, and I didn't know you could teach jackdaws to speak. But I was walking along, and this thing landed on my head and said hello. I nearly passed away. I learned subsequently that it was a tame bird, and we became friends and I got used to the idea: the bird would land on me and I was quite happy. My life had changed forever." Connolly said the second "bird" was Brett Whiteley, an Australian artist he met through Mark Knopfler of Dire Straits in the 1980s.

Between the ages of fourteen and twenty, Connolly was brought up in a tenement in the Anderston district of Glasgow. He later lived in Partick. Connolly still supports football club Partick Thistle. Connolly has wryly observed that many people think that the name of the club is "Patrick Thistle nil".

He attended St. Peter's Primary School in Glasgow and St. Gerard's Secondary School in Govan. At age 12, Connolly decided he wanted to become a comedian but did not think he fitted the mould, feeling he needed to become more "windswept and interesting". At 15, he left school with two engineering qualifications, one collected by mistake which belonged to a boy named Connell.

Connolly was a year too young to work in the shipyards. He became a delivery boy until he was sixteen, when he was deemed overqualified (due to his J1 and J2 certificates) to become an engineer. Instead, he worked as a boilermaker at Alexander Stephen and Sons Shipyard in Linthouse.

Connolly also joined the Territorial Army Reserve 15th (Scottish) Battalion, The Parachute Regiment (15 PARA). He later commemorated his experiences in the song "Weekend Soldier").

Career

Origin of "The Big Yin"

Connolly's ''The Big Yin'' nickname was first used during his adolescent years to differentiate between himself and his father. "My father was a very strong man. Broad and strong. He had an 18½-inch neck collar. Huge, like a bull. He was "Big Billy" and I was "Wee Billy". And then I got bigger than him, and the whole thing got out of control. And then I became ''The Big Yin'' in Scotland. So, we'd go into the pub and someone would say, 'Billy Connolly was in.' 'Oh, Big Billy or Wee Billy?' 'The Big Yin.' 'Oh, Wee Billy.' If you were a stranger, you'd think, 'What are these people talking about?'"

1960s

In 1966, after he had completed a five-year apprenticeship as a boilermaker, Connolly accepted a ten-week job building an oil platform in Nigeria. Upon his return to Scotland, he worked at John Brown & Company, but focused increasingly on being a folk singer.

Connolly's career as a folk singer led to him forming a folk-pop duo called The Humblebums with Tam Harvey. After recording one album, Harvey left the partnership and was replaced by future rock star Gerry Rafferty. Connolly’s time with Rafferty possibly influenced his future comedy as years later he would recall how Rafferty’s expert prank telephone calls, made while waiting to go on stage, used to make him "scream" with laughter. The Connolly-Rafferty version of The Humblebums recorded two more albums for independent record label Transatlantic Records. The albums were not big commercial successes but enjoyed cult status and critical acclaim. Connolly's contributions were primarily straightforward pop-folk with quirky and whimsical lyrics, but he had not especially focused on comedy at this point.

In 1970, the Humblebums broke up, with Rafferty going on to record a solo album: ''Can I Have My Money Back'' (1971). Connolly returned to being a folk singer. His live performances featured folk songs with humorous introductions that became increasingly long in duration.

The head of Transatlantic Records, Nat Joseph, who had signed The Humblebums and had nurtured their career, was concerned that Connolly find a way to develop a distinctive solo career just as his former bandmate, Gerry Rafferty, was doing. Joseph saw several of Connolly's performances and noted his comedic skills. Joseph had successfully nurtured the recording career of another Scottish folk entertainer, Hamish Imlach, and saw potential in Connolly following a similar path. He suggested to Connolly that he drop the folk-singing and focus primarily on becoming a comedian. It was a life-changing suggestion.

1970s

In 1972, Joseph produced Connolly's first solo album, ''Billy Connolly Live!'', a mixture of comedic songs and short monologues that hinted at what was to follow. In late 1973, Joseph produced the breakthrough album that propelled Connolly to British stardom. Recorded at a small venue, The Tudor Hotel in Airdrie, the record was a double album titled ''Solo Concert''. Releasing a live double-album by a comedian who was virtually unknown (except to a cult audience in Glasgow) was an unusual gambit by Joseph but his faith in Connolly's talent was justified. Joseph and his marketing team, which included publicist Martin Lewis, successfully promoted the album to chart success on its release in 1974. It featured one of Connolly's most famous comedy routines: "The Crucifixion", in which he likens Christ's Last Supper to a drunken night out in Glasgow. The recording was banned by many radio stations at the time. Building on his cult Scottish following, they broke Connolly throughout the UK – an unusual development for a regional comedian.

In 1975, the rapidity and extent of Connolly's breakthrough was used to secure him a booking on Britain's premier TV talk show, the BBC's ''Parkinson''. Connolly made the most of the opportunity and told a bawdy joke about a man who had murdered his wife and buried her bottom-up so he'd have somewhere to park his bike. This ribald humour was unusually forthright on a primetime Saturday night on British television in the mid-1970s, and his appearance made a great impact. He became a good friend of the host, Michael Parkinson, and now holds the record for appearances on the programme, having been a guest on fifteen occasions. Referring to that debut appearance, he later said: "That programme changed my entire life." Parkinson, in the documentary ''Billy Connolly: Erect for 30 Years'', stated that people still remember Connolly telling the punchline to the 'bike joke' three decades after that TV appearance. When asked about the material, Connolly stated, "Yes, it was incredibly edgy for its time. My manager, on the way over, warned me not to do it, but it was a great joke and the interview was going so well, I thought, 'Oh, fuck that!!' I don't know where I got the courage in those days, but Michael did put confidence in me." Connolly's UK success spread to other English-speaking countries: Australia, New Zealand and Canada. However, his broad Scottish accent and British cultural references made success in the US improbable.

His increased profile led to contact with other individuals, including musicians such as Elton John. John at that time was trying to assist British performers whom he personally liked to achieve success in the US (he had released records in the US by veteran British pop singer Cliff Richard on his own Rocket Records label.) John tried to give Connolly a boost in America by using him as the opening act on his 1976 US tour. But the well-intentioned gesture was a failure. Elton John's American fans had no interest in being warmed-up by an unknown comedic performer – especially a Scotsman whose accent they found incomprehensible. "In Washington, some guy threw a pipe and it hit me right between my eyes", he told Michael Parkinson two years later. "It wasn't my audience. They made me feel about as welcome as a fart in a spacesuit."

Connolly continued to grow in popularity in the UK. In 1975 he signed with Polydor Records. Connolly continued to release live albums and he also recorded several comedic songs that enjoyed commercial success as novelty singles including parodies of Tammy Wynette's song "D.I.V.O.R.C.E." (which he performed on ''Top of the Pops'' in December 1975) and the Village People's "In the Navy" (titled "In the Brownies").

In 1979, Connolly was invited by producer Martin Lewis to join the cast of ''The Secret Policeman's Ball'', the third in the series of the ''Secret Policeman's Ball'' fundraising shows for Amnesty International. Connolly was the first comedic performer in the series who was not an alumnus of the ''Oxbridge'' school of middle-class university-educated entertainers and he made the most of his appearance. His performance was considered to be one of the highlights of the show's comedy album (released by Island Records in December 1979) and feature film (released by ITC Films in 1980). Appearing in the company of long-established talents such as John Cleese and Peter Cook helped elevate the perception of Connolly as one of Britain's leading comedic talents. Lewis also teamed Connolly with Cleese and Cook to appear in the television commercial for the album.

1980s

In 1981, John Cleese and Martin Lewis invited Connolly to appear in that year's Amnesty show, ''The Secret Policeman's Other Ball''. Connolly's performance was again reported as one of the highlights of the show and he was prominently featured in the subsequent comedy album (Springtime!/Island Records 1981) and UK film (UIP 1982). The commercial success of the special US version of ''The Secret Policeman's Other Ball'' film (Miramax Films 1982) introduced Connolly to a wider American audience, who were attracted to the film because of the presence of Monty Python members. His on-screen presence alongside these performers – who were already familiar to Anglophile comedy buffs – helped lay down a marker for Connolly's eventual return to the US in his own right eight years later.

In 1985, he divorced Iris Pressagh, his wife of sixteen years (they had separated four years earlier after living together in Drymen). He was awarded custody of their two children. That same year, he performed ''An Audience with...'', which was videotaped at the South Bank Television Centre in front of a celebrity audience for ITV. The uncut, uncensored version was subsequently released on video. In July 1985 he performed at the Wembley leg of Live Aid, immediately preceding Elton John.

In 1986 he visited Mozambique to appear in a documentary for Comic Relief. He also featured in the charity's inaugural live stage show, both as a stand-up and portraying a willing 'victim' in his partner Pamela Stephenson's act of sawing a man in half to create two dwarves.

Connolly completed his first world tour in 1987, including six nights at the Royal Albert Hall in London, which was documented in the ''Billy and Albert'' video.

When the Fox Network aired ''Freedomfest: Nelson Mandela's 70th Birthday Celebration'' in 1988, Connolly was still virtually unknown in the States, but his performance drew attention, particularly from producers, and interest in him grew.

In 1988, Connolly's father died after a stroke, the eighth of his life. His mother died four years later of motor neurone disease. She was living in Dunoon at that point.

On 20 December 1989, in Fiji, Connolly married Pamela Stephenson, the New Zealand-born comedy actress he had met when making a cameo appearance on the BBC sketch show ''Not the Nine O'Clock News'', in which she was one of four regular performers. He had been living with her since 1981. "Marriage to Pam didn't change me, it saved me," he later said. "I was going to die. I was on a downwards spiral and enjoying every second of it. Not only was I dying, but I was looking forward to it."

In October 1989, Connolly shaved off his trademark shaggy beard for a film role and he remained clean-shaven for several years.

1990s

Although Connolly had performed in North America as early as the 1970s, and had appeared in several movies that played in American theatres, he nonetheless remained relatively unknown until 1990 when he was featured in the HBO special ''Whoopi Goldberg and Billy Connolly in Performance'', produced by New York's Brooklyn Academy of Music. Goldberg introduced Connolly, and his performance has been cited as the moment that officially launched his career in the States. Soon after, Connolly succeeded Howard Hesseman as the star of the sitcom ''Head of the Class'' for the 1990–1991 season, but the series was cancelled during his tenure.

Connolly joined Frank Bruno and Ozzy Osbourne when singing 'The War Song of the Urpneys' in The Dreamstone.

The following year, Connolly and Stephenson moved to Los Angeles, and the family won green cards in the Morrison Visa Lottery. In 1991, Connolly received his first (and, to date, only) leading television role as the star of ''Billy'', another sitcom and a spin-off of ''Head of the Class''. It lasted only a half-season.

On 4 June 1992, Connolly performed his 25th-anniversary concert in Glasgow. Parts of the show, and its build-up, were documented in ''The South Bank Show'', which aired later in the year.

Connolly was dealt a blow in 1993 when his close friend and fishing partner, Jimmy Kent, died.

In early January 1994, Connolly began a 40-date ''World Tour of Scotland'', which would be broadcast by the BBC later in the year as a six-part series. It was so well received that the BBC signed him up to do a similar tour two years later, this time in Australia. The eight-part series followed Connolly on his custom-made Harley Davidson trike.

Also in 1995, Connolly recorded a BBC special, entitled ''A Scot in the Arctic'', in which he spends a week by himself in the Arctic Circle.

In 1997, Connolly starred with Judi Dench in ''Mrs. Brown'', in which he played John Brown, the favoured Scottish servant of Queen Victoria. He was nominated for a BAFTA Award and a BAFTA Scotland Award for Best Actor, as well as a Screen Actors Guild Award for Best Supporting Actor for his performance.

In 1998, Connolly's best friend, Danny Kyle, died. "He was me dearest, dearest, oldest friend," Connolly explained to an Australian audience on his ''Greatest Hits'' compilation, released in 2001.

In November 1998, Connolly was the subject of a two-hour retrospective entitled ''Billy Connolly: Erect for 30 Years'', which included tributes from Judi Dench, Sean Connery, Whoopi Goldberg, Robin Williams, Dustin Hoffman, and Eddie Izzard. The special was released on DVD in North America in 2004.

The following year, Connolly undertook a four-month, 59-date sellout tour of Australia and New Zealand. Later in the year, he completed a five-week, 25-date sellout run at London's Hammersmith Apollo. In 2000 he travelled to Canada for two weeks on a 13-date tour.

2000s

In 2000 Connolly starred in ''Beautiful Joe'' alongside Sharon Stone. The following year he completed the third in his "World Tour" BBC series, this time of ''England, Ireland and Wales'', which began in Dublin and ended in Plymouth. It was broadcast the following year.

Also in 2001, Pamela Stephenson's first biography of her husband, ''Billy'', was published. It outlines his career and life, including the sexual abuse by his father that lasted from his tenth to his fourteenth years. Much of the book is about Connolly the celebrity but the account of his early years provides a context for his humour and point of view. A follow-up, ''Bravemouth'', was published in 2003.

Connolly has also written several books, including ''Billy Connolly'' (late 1970s) and ''Gullible's Travels'' (early 1980s), both based upon his stage act, as well as books based upon some of his "World Tour" television series. He has stated that his comedy does not work on the printed page.

A fourth BBC series, ''World Tour of New Zealand'', was filmed in 2004 and aired that winter. Also in his 63rd year, Connolly performed two sold-out benefit concerts at the Oxford New Theatre in memory of Malcolm Kingsnorth, who for twenty-five years was Connolly's tour manager and sound engineer.

He has continued to be a much in demand character actor, appearing in several films such as ''White Oleander'' (2002), ''The Last Samurai'' (2003) and ''Lemony Snicket's A Series of Unfortunate Events'' (2004). He has also played an eclectic collection of leading roles in recent years, including a lawyer who undertakes a legal case of Biblical proportions in ''The Man Who Sued God'' (2001), and a young boy's pet zombie in ''Fido'' (2006).

In January 2005, Connolly came 8th in ''The Comedian's Comedian'', a poll voted for by fellow comedians and comedy insider and embarked on a major UK tour with 15 sold-out nights in Glasgow.

Also in 2005, Connolly and Stephenson announced, after fourteen years of living in Hollywood, they were returning to live in the former's native land. They purchased a yacht with the profits from their house-sale, and split the year between Malta and Candacraig House in Aberdeenshire.

Later in the year, Connolly topped an unscientific poll of "Britain's Favourite Comedian" conducted by TV network Five, placing him ahead of performers such as John Cleese, Ronnie Barker, Dawn French, and Peter Cook.

In 2006, Connolly revealed that he also has a house on the island of Gozo. He and his wife also have an apartment in New York City, near Union Square.

On 30 December 2007, Connolly escaped uninjured from a single-car accident on the A939 near the Scottish town of Ballater, Aberdeenshire.

In late February it was announced that Connolly would play ten shows in early April at the Post Street Theatre in San Francisco.

On 10 March 2008, tickets went on sale for Connolly's Irish tour, set to take place in May, June and July. He performed three shows in University Concert Hall, Limerick, ten shows at the Olympia Theatre, Dublin, five shows at the Waterfront Hall in Belfast and three shows at the Cork Opera House. They all sold out in a matter of hours. The tour also travelled to Kerry (two shows) and Mayo (two shows).

In October 2009 he played a tour of his homeland, and sold out everywhere, despite adding extra dates. He stated he was proud to have broken the computer system for Glasgow and Edinburgh, as they could not handle the rush for tickets. In Glasgow he was playing at SECC. The SECC was built near the site where his family had lived when he was a child.

In May 2011 Connolly suffered a broken rib and a gashed knee when his motor trike rolled on top of him while filming for the ITV travel documentary ''Billy Connolly's Route 66''. He returned to filming a week later.

Personal life

Connolly has been married to his second wife, comedian and psychologist Pamela Stephenson, since 1989. In the book ''Billy'', and in a December 2008 online interview, Connolly states he was sexually abused by his father between the ages of 10 and 15. He believes this was a result of the Catholic Church not allowing his father to divorce after his mother left the family. Due to this, Connolly has a "deep distrust and dislike of the Catholic church and any other organization that brainwashes people". In a 1999 interview with ''The Sunday Herald'' Connolly condemned the SNP as "racist" and the new Scottish parliament as a "joke".

Connolly has two siblings: an older sister, Florence, who is a retired school-teacher, and a younger brother, Michael; he has referred to both in his stand-up routines. He is also the father to five children: two from his first marriage and three from his second.

Controversy

Kenneth Bigley joke

In October 2004, during an 18-night stint at London's Hammersmith Apollo, Connolly was criticised for making jokes about the hostage Kenneth Bigley. Shortly after Connolly joked about the future killing of the hostage and touched on the subject of Bigley’s young Thai wife, Bigley was beheaded in Iraq. Connolly claims he was misquoted. He has declined to clarify what he actually said, claiming that the context was as important as the precise words used.

Support for charity

Connolly is a patron of the National Association for Bikers with a Disability.

Folk music

In 1965, together with Tam Harvey, Connolly started a group called the Humblebums. At their first gig, Connolly reportedly introduced them both to the audience by saying, "My name's Billy Connolly, and I'm humble. This is Tam Harvey, he's a bum." The band would later include Gerry Rafferty. After Harvey left the group, Connolly and Rafferty continued as a duo and the latter two of their three albums featured just that duo. Connolly sang, played five-string banjo, guitar and autoharp, and at live shows entertained the audience with his humorous introductions to the songs.

Frank Bruno and Billy Connolly provided lead vocals on The War Song of the Urpneys from The Dreamstone, although the version heard in the series was largely sung by composer Mike Batt.

In his ''World Tour of Scotland'', Connolly reveals that at a trailer show during the Edinburgh Festival, the Humblebums took to the stage just before the late Yehudi Menuhin.

The Humblebums broke up in 1971 and both Connolly and Rafferty went solo. Connolly's first solo album in 1972, ''Billy Connolly Live!'' on Transatlantic Records, featured him as a singer/songwriter.

His early albums were a mixture of comedy performances with comedic and serious musical interludes. Among his best known musical performances were "The Welly Boot Song", a parody of the Scottish folk song "The Wark O' The Weavers," which became his theme song for several years; "In the Brownies", a parody of the hit Village People song "In the Navy" (for which Connolly filmed a music video); "Two Little Boys in Blue", a tongue-in-cheek indictment of police brutality done to the tune of Rolf Harris' "Two Little Boys"; and the ballad "I Wish I Was in Glasgow," which Connolly would later perform in duet with Malcolm McDowell on a guest appearance on the 1990s American sitcom ''Pearl'' (which starred Rhea Perlman). He also performed the occasional Humblebums-era song such as "Oh, No!" as well as straightforward covers such as a version of Dolly Parton's "Coat of Many Colors," which was included on his ''Get Right Intae Him!'' album.

In November 1975, his spoof of the Tammy Wynette song "D-I-V-O-R-C-E" was a UK No. 1 single for one week. Wynette's original was about parents spelling out words of an impending marital split to avoid traumatising their young child. Connolly's spoof of the song played on the fact that many dog owners use the same tactic when they do not wish their pet to become upset about an impending trip to the vet. Connolly's song is about a couple whose marriage is ruined by a bad vet visit (spelling out "W-O-R-M" or "Q-U-A-R-A-N-T-I-N-E", for example.) His song "No Chance" was a parody of J. J. Barrie's cover of the song "No Charge".

In 1985 he sang the theme song to ''Super Gran'', which was released as a single and in 1996 he performed a cover of Ralph McTell's "'In the Dreamtime" as the theme to his ''World Tour of Australia''. By the late 1980s, Connolly had all but dropped the music from his act, though he still records the occasional musical performance, such as a 1980s recording of his composition "Sergeant, Where's Mine?" with The Dubliners. In 1998 he covered The Beatles' "Being for the Benefit of Mr. Kite!" on the George Martin tribute album, ''In My Life''. Most recently, he sang a song during the film ''Lemony Snicket's A Series of Unfortunate Events''. And in 1995 and 2005, he released two albums of instrumental performances ''Musical Tour of Scotland'' and ''Billy Connolly's Musical Tour of New Zealand'', respectively.

Connolly is among the artists featured on ''Banjoman'', a tribute to American folk musician Derroll Adams, released in 2002. He plays one song, "The Rock".

Stand-up comedy

It is as a stand-up comedian that Connolly is best known. His observational comedy is idiosyncratic and often off-the-cuff. He has outraged certain sectors of audiences, critics and the media with his free use of the word "fuck". He has made jokes relating to masturbation, blasphemy, defecation, flatulence, haemorrhoids, sex, his father's illness, his aunts' cruelty and, in the latter stages of his career, old age (specifically his experiences of growing old). In 2007 and again in 2010, he was voted the greatest stand-up comic on Channel 4's 100 Greatest Stand-Ups.

Discography

A partial list of musical and comedic recordings:

1972 - ''Billy Connolly Live''

1974 - ''Cop Yer Whack for This''

1974 - ''Solo Concert''

1975 - ''Get Right Intae Him!

1975 - ''Words and Music''

1975 - ''The Big Yin''

1976 - ''Atlantic Bridge''

1977 - ''Billy Connolly''

1977 - ''Raw Meat for the Balcony!''

1978 - ''Anthology''

1979 - ''Riotous Assembly''

1981 - ''The Pick of Billy Connolly'' (compilation)

1983 - ''A Change is Good as Arrest''

1983 - ''In Concert''

1984 - ''Big Yin Double Helping'' (compilation)

1985 - ''An Audience With Billy Connolly''

1985 - ''Wreck on Tour''

1987 - ''Billy & Albert''

1991 - ''Live at the Odeon Hammersmith London''

1995 - ''Musical Tour of Scotland''

1999 - ''Comedy and Songs'' (compilation)

1999 - ''One Night Stand Down Under''

2002 - ''The Big Yin - Billy Connolly in Concert'' (compilation)

2003 - ''Transatlantic Years'' (compilation of material recorded between 1969 and 1974)

2005 - ''Billy Connolly's Musical Tour of New Zealand''

2007 - ''Live in Concert''

2010 - ''The Man'' Live in London, recorded January 2010

The above list does not include at least two albums recorded with the Humblebums prior to 1972, and only includes a sampling of the many reissues and compilations released over the years.

Playwright

Connolly has written three plays:

''An' Me Wi' A Bad Leg Tae'' (1975)

''When Hair Was Long And Time Was Short'' (1977)

''Red Runner'' (1979)

Film actor

Connolly has often joked about the regularity of the deaths of the characters he portrays in movies. "If you want to see me in a movie, you have to hurry to the theatre, because I usually die in the first fifteen minutes. I'm never in the sequel." Connolly also claims to be the only man to ever die in a Muppet movie. Notable film appearances include ''Absolution'' (1978) with Richard Burton, and ''Mrs Brown'' (1997) with Judi Dench.

Filmography

Year

Title

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1975

Television Movies

*''Just Another Saturday'' as Paddy

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1976

''Connolly'' as Himself

Television Movies

*''The Elephants' Graveyard'' as Jody

Documentaries/Specials

*''Big Banana Feet'' as Himself

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1978

''Absolution as Blakey

*''Billy Connolly in Concert'' as Himself

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1980

''The Secret Policeman's Ball (1979)>The Secret Policeman's Ball'' as Himself

*''Worzel Gummidge: A Cup o' Tea an' a Slice o' Cake as Bogle McNeep

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1981

''Billy Connolly Bites Yer Bum!'' as Himself

Documentaries/Specials

Cambodia>Kampuchea'' as Himself

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1982

''The Secret Policeman's Other Ball'' as Himself

*''The Pick of Billy Connolly'' as Himself

Television Movies

*''Blue Money'' as Des

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1983

''Bullshot (film)>Bullshot'' as Hawkeye McGillicuddy

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1984

Television

*''Tickle on the Tum''

Television Movies

*''Weekend in Wallop'' as Himself

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1985

''Water (1985 film)>Water'' as Delgado

*''An Audience with Billy Connolly'' as Himself

Television

*''Supergran'' composer/singer of the theme song

Television Special

*''Live Aid'' as Himself

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1986

''To the North of Katmandu''

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1987

''The Hunting of the Snark (musical)>The Hunting of the Snark'' as The Bellman

*''Billy Connolly at the Royal Albert Hall'' as Himself

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1988

Documentaries/Specials

*''Nelson Mandela 70th Birthday Tribute'' as Himself

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1989

''The Return of the Musketeers'' as Caddie

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1990

''Whoopi Goldberg Presents Billy Connolly (HBO Standup Performance)'' as Himself

*''Crossing the Line'' (known in the UK as ''The Big Man'') as Frankie (for which he shaved off his trademark goatee)

Television

*''Head of the Class'' as Billy MacGregor (1990–1991)

Television Movies

*''Dreaming''

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1991

''Billy Connolly Live 1991'' as Himself

*''Pale Blue Scottish Person (HBO Standup Performance)'' as Himself

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1992

''25 B.C.: The Best of 25 Years of Billy Connolly'' as Himself

Television

Billy (1992 TV series)>Billy'' as Billy MacGregor

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1993

''Indecent Proposal'' as the Auction MC

Television Movies

*''Down Among the Big Boys'' as Jo Jo Donnelly

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1994

''Billy Connolly Live 1994'' as Himself

Television

*''World Tour of Scotland'' as Himself

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1995

''Pocahontas (1995 film)>Pocahontas'' as Ben (voice)

*''Two Bites of Billy Connolly'' as Himself

Documentaries/Specials

*''A Scot in the Arctic'' as Himself

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1996

''Muppet Treasure Island'' as Billy Bones

Television

*''Pearl'' guest star and composer of "I Wish I Was in Glasgow" (1983) in the episode "Billy"

*''Billy Connolly's World Tour of Australia'' as Himself

Video Games

*''Muppet Treasure Island'' as Billy Bones (voice)

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1997

''Beverly Hills Ninja'' as Japanese Antique Shop Proprietor

Mrs. Brown'' as John Brown (for which he was nominated for a British Academy of Film and Television Arts>BAFTA)

*''Paws as PC (voice)

*''Billy Connolly: Two Night Stand'' as Himself

Television Movies

*''Deacon Brodie'' as Deacon Brodie

Documentaries/Specials

*''Sean Connery, an Intimate Portrait'' as Himself

*''Sean Connery Close Up'' as Himself

*''Whatever Happened to... Clement and La Frenais?'' as Himself

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1998

''Still Crazy'' as Hughie

**also the composer of "Stealin'"

*''The Impostors'' as Mr. Sparks

*''Middleton's Changeling'' as Alibius

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1999

''Billy Connolly: One Night Stand Down Under''

*''The Boondock Saints'' as "Il Duce", A.K.A. Noah MacManus

*''The Debt Collector'' as Nickie Dryden

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2000

''An Everlasting Piece'' as Scalper

Beautiful Joe (film)>Beautiful Joe'' as Joe

Television Movies

*''Columbo: Murder with Too Many Notes'' as Findlay Crawford

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2001

''Gabriel and Me'' as Gabriel

*''The Man Who Sued God'' as Steve Myers

*''Who is Cletis Tout?'' as Dr. Savian

*''Billy Connolly Live: The Greatest Hits'' as Himself

Television Movies

Prince Charming (TV film)>Prince Charming'' as Hamish

*''Gentlemen's Relish'' as Kingdom Swann

Documentaries/Specials

*''Comic Relief: Say Pants to Poverty'' as Himself

*''Comic Relief Short Pants'' as Himself

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2002

''White Oleander (film)>White Oleander'' as Barry Kolker

*''Billy Connolly Live 2002'' as Himself

*''Billy Connolly's World Tour of England, Ireland and Wales'' as Himself

Documentaries/Specials

*''Ultimate Fights from the Movies'' as Frankie from ''Crossing the Line''

British Academy of Film and Television Arts>BAFTA Tribute'' as Himself

*''Judi Dench: A BAFTA Tribute'' as Himself

*''The Rutles 2: Can't Buy Me Lunch''

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2003

''The Last Samurai'' as Sgt. Zebulon Gant

Timeline (film)>Timeline'' as Prof. E.A. Johnston

Documentaries/Specials

*''Billy Connolly: Erect for 30 Years'' as Himself

Julie Walters: A British Academy of Film and Television Arts>BAFTA Tribute'' as Himself

*''The Importance of Being Famous'' as Himself

*''Overnight'' as Himself

*''Comic Relief 2003: The Big Hair Do'' as Himself

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2004

''Lemony Snicket's A Series of Unfortunate Events'' as Uncle Monty

Television

*''Billy Connolly's World Tour of New Zealand'' as Himself

Documentaries/Specials

*''Comedy Central Presents: 100 Greatest Stand-Ups of All Time'' as #73

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2005

DVD

*''Billy Connolly: Live in New York''

Documentaries

*''Ivor Cutler: Looking for Truth with a Pin'' as Himself

The Aristocrats (film)>The Aristocrats'' as Himself

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2006

''Open Season (film)>Open Season'' as McSquizzy

*''Garfield: A Tail of Two Kitties'' as Lord Dargis

Fido (film)>Fido'' as Fido

DVD

*''Billy Connolly: The Essential Collection'' as Himself

Documentaries

Fuck (film)>Fuck'' as Himself

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2007

DVD

*''Billy Connolly Live: Was it Something I Said?'' as Himself

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2008

''The X-Files: I Want to Believe'' as Father Joseph "Joe" Crissman

DVD

* Billy Connolly: Journey to the Edge of the World

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2008

''Open Season 2'' as McSquizzy

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2009

Television

ITV1, also aired Seven Network>Channel Seven in Australia)

*''Good Sharma'' as Reverend Webster

DVD

*''The Boondock Saints II: All Saints Day'' as Noah MacManus, A.K.A. "Il Duce"

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2010

''Gulliver's Travels (2010 film)>Gulliver's Travels'' as King of Lilliput

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2010

Television

* ''Ben 10: Ultimate Alien'' as Captain Glowbeard (1 episode)

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2011

''Open Season 3'' as McSquizzy

* ''The Ballad of Nessie'' as Narrator

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2012

''Brave (2012 film)>Brave'' as King Fergus

Television guest appearances

''The South Bank Show'' on 13 May 1979

''Aspel & Company'' in episode (#2.11), 23 March 1985

''Minder'' as Tick Tack in episode \"Fatal Impression\" (#7.3), 16 January 1989

''The South Bank Show'' on 4 October 1992

''Late Show with David Letterman'' on 18 November 1993

''Clive James'' in episode (#1.3), 6 March 1994

''Pearl'' as William 'Billy' Pynchon in episode \"Billy Returns\" (#1.22), 25 June 1997 and episode \"Billy\" (#1.4), 30 September 1996

''Veronica's Closet'' as Campbell in \"Veronica's Got a Secret\" (#1.11), 8 January 1998

''Tracey Takes On...'' as Rory Cassidy in episode \"Culture\" (#3.9), 1 March 1998

''3rd Rock from the Sun'' as Inspector Macaffery one episode \"Dial M for Dick\" (#5.4), 9 November 1999

''Rove Live'' on 23 October 2001

''The Late Late Show'' on 17 October 2003

''Tinseltown TV'' on 6 December 2003

''Parkinson'' in 1975 and on 2 January 1978; 3 April 1982; 23 January 1998; 17 December 1999; 20 October 2001; 18 October 2003; 4 September 2004; 16 December 2007

''Late Night with Conan O'Brien'' on 14 December 2004

''The Daily Show with Jon Stewart'' on 15 December 2004

''Last Call with Carson Daly'' on 22 December 2004

''Britain's Finest'' on episode \"Actresses\", 18 July 2005 and episode \"Actors\", 11 July 2005

''Real Time with Bill Maher'' on episode (#3.22), 28 October 2005

''Enough Rope'' on 20 February 2006

''The Daily Show with Jon Stewart'' on 10 May 2006

''The Late Late Show with Craig Ferguson'' on 28 September 2006

''Late Night with Conan O'Brien'' on 9 June 2007

''The Late Late Show with Craig Ferguson'' on 2 November 2009

''The Late Late Show with Craig Ferguson'' on 18 December 2010

Awards

Connolly was awarded an honorary Doctor of Letters degree by the University of Glasgow on 11 July 2001.

In 2003, the BAFTA presented him with a Lifetime Achievement award. Also in 2003, he received a CBE in the Queen's Birthday Honours List.

On 4 July 2006, Connolly was awarded an honorary doctorate by Glasgow's Royal Scottish Academy of Music and Drama (RSAMD) for his service to performing arts.

On 18 March 2007 and again on 11 April 2010, Connolly was named Number One in Channel 4's "100 Greatest Stand Ups".

On 22 July 2010, Connolly was awarded an honorary degree of Doctor of Letters (DLitt) by Nottingham Trent University

On 20 August 2010, Connolly was made a Freeman of Glasgow with the award of the Freedom of the City of Glasgow.

Bibliography

References

External links

Connolly's official website

A ''Guardian'' interview with Connolly from 2001

"Enough Rope" interview with Andrew Denton; 20 February 2006

Connolly's interview with ''The Guardian'', September 2001

"A laugh a minute? Life with Billy Connolly" - CNN.com

Category:1942 births Category:Boilermakers Category:British Parachute Regiment soldiers Category:Commanders of the Order of the British Empire Category:Former Roman Catholics Category:Living people Category:People from Glasgow Category:Scottish banjoists Category:Scottish comedians Category:Scottish film actors Category:Scottish folk singers Category:Scottish people of Irish descent Category:Scottish stand-up comedians Category:Scottish television actors Category:Scottish voice actors

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