Heresy is the rejection of one or more established beliefs of a religious body, or adherence to "other beliefs." Christian heresy refers to non-orthodox practices and beliefs that were deemed to be heretical by one or more of the Christian churches. In the West, the term "heresy" most commonly refers to those beliefs which were declared to be anathema by the Catholic Church prior to the schism of 1054. In the East, the term "heresy" most commonly refers to those beliefs declared to be "heretical" by the First Seven Ecumenical Councils. However, since the Great Schism and the Protestant Reformation, various Christian churches have also used the concept in proceedings against individuals and groups deemed to be heretical by those churches. The Catholic Church considers the Protestant denominations to be heretical and considers the Eastern Orthodox schismatics.

Historical examination of heresies focuses on a mixture of theological, spiritual, and political underpinnings to explain and describe their development. For example, accusations of heresy have been leveled against a group of believers when their beliefs challenged, or were seen to challenge, Church authority. Some heresies have also been doctrinally based, in which a teaching were deemed to be inconsistent with the fundamental tenets of orthodox dogma.

The study of heresy requires an understanding of the development of orthodoxy and the role of creeds in the definition of orthodox beliefs. Orthodoxy has been in the process of self-definition for centuries, defining itself in terms of its faith and changing or clarifying beliefs in opposition to people or doctrines that are perceived as incorrect. The reaction of the orthodox to heresy has also varied over the course of time; many factors, particularly the institutional, judicial, and doctrinal development of the Church, have shaped this reaction. Heresy remained an officially punishable offense in Roman Catholic nations until the late 18th century. In Spain, heretics were prosecuted and punished during the Counter-Enlightenment movement of the restoration of the monarchy there after the Napoleonic Era.

Etymology and definition

The word heresy comes from ''haeresis'', a Latin transliteration of the Greek word originally meaning ''choosing'', ''choice'', ''course of action'', or in an extended sense ''school of thought'' then eventually came to denote waring factions and the party spirit by the first century. The word appears in the New Testament and was appropriated by the Church to mean a sect or division that threatened the unity of Christians. ''Heresy'' eventually became regarded as a departure from ''orthodoxy'' in Post-Apostolic times which the First Seven Ecumenical Councils attempted to establish for all of Christendom.

St. Irenaeus (c. 120 to 140–c. 200 to 203) defined heresy as deviation from the standard of sound doctrine.

Anathema

Since the time of the apostles, the term anathema has come to mean a form of extreme religious sanction beyond excommunication, known as major excommunication. The earliest recorded instance of the form is in the Council of Elvira (c. 306), and thereafter it became the common method of cutting off heretics. In the fifth century, a formal distinction between anathema and excommunication evolved, where excommunication entailed cutting off a person or group from the rite of Eucharist and attendance at worship, while anathema meant a complete separation of the subject from the Church.

Denominations

There is a diversity of doctrines and practices among groups calling themselves Christian. These groups are sometimes classified under denominations, though for theological reasons many groups reject this classification system.

A Christian denomination is an identifiable religious body under a common name, structure, and doctrine within Christianity.

Worldwide, Christians are divided, often along ethnic and linguistic lines, into separate churches and traditions. Technically, divisions between one group and another are defined by doctrine and church authority. Issues such as the nature of Jesus, the authority of apostolic succession, and papal primacy separate one denomination from another.

Denominationalism is an ideology which views some or all Christian groups as being, in some sense, versions of the same thing regardless of their distinguishing labels. Not all churches teach this. The Catholic and Orthodox Churches do not use this term as its implication of interchangeability does not agree with their theological teachings. There are some groups which practically all others would view as apostate or heretical, and not legitimate versions of Christianity.

Christianity has denominational families (or movements) and also has individual denominations (or communions). Within these denominational families and movements are (often further denominational families and) various individual denominations or communions. The difference between a denomination and a denominational family is sometimes unclear to outsiders. Some denominational families can be considered major branches.

Christianity may be broadly represented as being divided into five main groupings: Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Protestantism and Restorationism.

Christians have various doctrines about the Church, the body of faithful that they believe was established by Jesus Christ, and how the divine church corresponds to Christian denominations. Together both the Catholics and the Eastern Orthodox consider themselves to faithfully represent the One Holy Catholic and Apostolic Church. Protestants exist, historically, due to several perceived Catholic Church theologies and practices that they consider unorthodox, corrupt or anti-Biblical. Generally, members of the various denominations acknowledge each other as Christians, at least to the extent that they acknowledge historically orthodox views including the deity of Jesus and doctrines of sin and salvation, even though some obstacles hinder full communion between churches.

Christianity is composed of, but not limited to, five major branches of Churches: Catholicism, Eastern Orthodox, Oriental Orthodox, Anglican and Protestant; some groupings include Anglicans amongst Protestants. The Assyrian Church of the East is also a distinct Christian body, but is much smaller in adherents and geographic scope. Each of these five branches has important subdivisions. Because the Protestant subdivisions do not maintain a common theology or earthly leadership, they are far more distinct than the subdivisions of the other four groupings. Denomination typically refers to one of the many Christian groupings including each of the multitude of Protestant subdivisions.

There were some movements considered heresies by the early church which do not exist today and are not generally referred to as denominations. Examples include the Gnostics (who had believed in an esoteric dualism), the Ebionites (who denied the divinity of Jesus), and the Arians. The greatest divisions in Christianity today, however, are between Eastern Orthodoxy, Catholicism, and various denominations formed during and after the Protestant Reformation. There also exists in Protestantism and Orthodoxy various degrees of unity and division.

First millennium

Early Christian heresies

The New Testament itself speaks of the importance of maintaining orthodox doctrine and refuting heresies, showing the antiquity of the concern. Because of the biblical proscription against false prophets (notably the Gospels of Matthew and Mark) Christianity has always been preoccupied with the "correct", or ''orthodox'', interpretation of the faith. Indeed one of the main roles of the bishops in the early Church was to determine the correct interpretations and refute contrarian opinions (referred to as ''heresy''). As there were differing opinions among the bishops, defining orthodoxy would consume the Church then and even until this present day, which is why there are many denominations.

In his book Orthodoxy, Christian Apologist and writer G. K. Chesterton asserts that there have been substantial disagreements about faith from the time of the New Testament and Jesus. He pointed out that the Apostles all argued against changing the teachings of Christ as did the earliest church fathers including Ignatius of Antioch, Irenaeus, Justin Martyr and Polycarp (see false prophet, the antichrist, the gnostic Nicolaitanes from the Book of Revelation and Man of Sin).

The development of doctrine, the position of orthodoxy, and the relationship between the various opinions is a matter of continuing academic debate. Since most Christians today subscribe to the doctrines established by the Nicene Creed, modern Christian theologians tend to regard the early debates as a unified orthodox position (see also Proto-orthodox Christianity and Paleo-orthodoxy) against a minority of heretics. Other scholars, drawing upon, among other things, distinctions between Jewish Christians, Pauline Christians, and other groups such as Gnostics and Marcionites, argue that early Christianity was fragmented, with contemporaneous competing orthodoxies.

In the middle of the 2nd century, three unorthodox groups of Christians adhered to a range of doctrines that divided the Christian communities of Rome: the teacher Marcion; the pentecostal outpourings of ecstatic Christian prophets of a continuing revelation, in a movement that was called "Montanism" because it had been initiated by Montanus and his female disciples; and the gnostic teachings of Valentinus. Early attacks upon alleged heresies formed the matter of Tertullian's ''Prescription Against Heretics'' (in 44 chapters, written from Rome), and of Irenaeus' ''Against Heresies'' (''ca'' 180, in five volumes), written in Lyon after his return from a visit to Rome. The letters of Ignatius of Antioch and Polycarp of Smyrna to various churches warned against false teachers, and the ''Epistle of Barnabas'' accepted by many Christians as part of Scripture in the 2nd century, warned about mixing Judaism with Christianity, as did other writers, leading to decisions reached in the first ecumenical council, which was convoked by the Emperor Constantine at Nicaea in 325, in response to further disruptive polemical controversy within the Christian community, in that case Arianist disputes over the nature of the Trinity.

Suppression of heresies

One of the roles of bishops, and the purpose of many Christian writings, was to refute heresies. The New Testament itself speaks of the importance of maintaining orthodox doctrine and refuting incorrect teachings, showing the antiquity of the concern.

During those first three centuries, Christianity was effectively outlawed by requirements to venerate the Roman emperor and Roman gods. Consequently, when the Church labeled its enemies as heretics and cast them out of its congregations or severed ties with dissident churches, it remained without the power to persecute them.

Before 313 AD, the "heretical" nature of some beliefs was a matter of much debate within the churches, and there was no true mechanism in place to resolve the various differences of beliefs. Heresy was to be approached by the leader of the church according to Eusebius, author of ''The Church History''. It was only after the legalisation of Christianity, which began under Constantine I in 313 AD that the various beliefs of the Church began to be made uniform and formulated as dogma through the ''canons'' promulgated by the General Councils. Each phrase in the Nicene Creed, which was hammered out at the Council of Nicaea, addresses some aspect that had been under passionate discussion prior to Constantine I, and closes the books on the argument, with the weight of the agreement of the over 300 bishops, as well as Constantine I in attendance. [Constantine had invited all 1800 bishops of the Christian church (about 1000 in the east and 800 in the west). The number of participating bishops cannot be accurately stated; Socrates Scholasticus and Epiphanius of Salamis counted 318; Eusebius of Caesarea, only 250.] In spite of the agreement reached at the council of 325, the Arians, who had been defeated, dominated most of the church for the greater part of the 4th century, often with the aid of Roman emperors who favored them.

Irenaeus (c. 130–202) was the first to argue that his "orthodox" position was the same faith that Jesus gave to the apostles, and that the identity of the apostles, their successors, and the teachings of the same were all well-known public knowledge. This was therefore an early argument supported by apostolic succession. Irenaeus first established the doctrine of four gospels and no more, with the synoptic gospels interpreted in the light of ''John''. Irenaeus' opponents, however, claimed to have received secret teachings from Jesus via other apostles which were not publicly known. Gnosticism is predicated on the existence of such hidden knowledge, but brief references to private teachings of Jesus have also survived in the canonic Scripture as did warning by the Christ that there would be false prophets or false teachers. Irenaeus' opponents also claimed that the wellsprings of divine inspiration were not dried up, which is the doctrine of continuing revelation.

The first known usage of the term 'heresy' in a civil legal context was in 380 AD by the "Edict of Thessalonica" of Theodosius I. Prior to the issuance of this edict, the Church had no state sponsored support for any particular legal mechanism to counter what it perceived as 'heresy'. By this edict, in some senses, the line between the Catholic Church's spiritual authority and the Roman State's jurisdiction was blurred. One of the outcomes of this blurring of Church and State was a sharing of State powers of legal enforcement between Church and State authorities. At its most extreme reach, this new legal backing of the Church gave its leaders the power to, in effect, pronounce the death sentence upon those whom they might perceive to be 'heretics'.

Within 5 years of the official 'criminalization' of heresy by the emperor, the first Christian heretic, Priscillian was executed in 385 by Roman officials. For some years after the Protestant Reformation, Protestant denominations were also known to execute those whom they considered as heretics. The last known heretic executed by sentence of the Roman Catholic Church was Cayetano Ripoll in 1826. The number of people executed as heretics under the authority of the various 'church authorities' is not known, however it most certainly numbers into the several thousands.

Christology

The earliest controversies were generally Christological in nature; that is, they were related to Jesus' (eternal) divinity or humanity. The orthodox teaching, as it developed, is that Christ was fully divine and at the same time fully human, and that the three persons of the Trinity are co-equal and co-eternal.

This position was challenged in the 4th century by Arius. Arianism held that Jesus, while not merely mortal, was not eternally divine and was, therefore, of lesser status than God the Father ( ). Trinitarianism held that God the Father, God the Son, and the Holy Spirit were all strictly one being with three hypostases. Many groups held dualistic beliefs, maintaining that reality was composed into two radically opposing parts: matter, usually seen as evil, and spirit, seen as good. Docetism held that Jesus' humanity was merely an illusion, thus denying the incarnation. Others held that both the material and spiritual worlds were created by God and were therefore both good, and that this was represented in the unified divine and human natures of Christ.

Emergence of creeds and Christian Orthodoxy

Urgent concerns with the uniformity of belief and practice have characterized Christianity from the outset. In the three centuries between the crucifixion and the First Council of Nicaea in 325, the religion was at times an illegal, underground movement spreading within the urban centers of the Roman Empire, a process bolstered through merchants and travel through the empire. The process of establishing orthodox Christianity was set in motion by a succession of different interpretations of the teachings of Christ being taught after the crucifixion, though Christ himself is noted to have spoken out against false prophets and false christs within the Gospels themselves: Mark 13:22 (some will arise and distort the truth in order to draw away disciples), Matthew 7:5-20, Matthew 24:4, Matthew 24:11 Matthew 24:24 (For false christs and false prophets will arise). On many occasions in Paul's epistles, he defends his own apostleship, and urges Christians in various places to beware of false teachers, or of anything contrary to what was handed to them by him. The epistles of John and Jude also warn of false teachers and prophets, as does the writer of the ''Book of Revelation'' and 1 John. 4:1, as did the Apostle Peter warn in 2 Peter. 2:1-3. Due to this, in the 1st centuries of Christianity, churches had locally begun to make a statement of faith in line with mainstream Christian doctrine a prerequisite for baptism. The reason for this demand was to insure that new converts would not be followers of teachings that conflicted with widely accepted views of Christianity such as Gnosticism and other movements that later were considered heretical by church leaders. These statements of faith became the framework for ecumenical creeds such as the Apostles Creed and the Nicene Creed. It was against these creeds that teachings were judged in order to determine orthodoxy and to establish teachings as heretical. The first ecumenical and comprehensive statement of belief, the Nicene Creed, was formulated in 325 at the First Council of Nicaea.

Ecumenical councils

Several ecumenical councils were convened. These were mostly concerned with Christological disputes. The councils of Nicaea (325) and Constantinople (382) condemned Arian teachings as heresy and produced a creed (see Nicene Creed). The First Council of Ephesus in 431 condemned Nestorianism and affirmed the Blessed Virgin Mary to be Theotokos ("God-bearer" or "Mother of God"). Perhaps the most significant council was the Council of Chalcedon in 451 that affirmed that Christ had two natures, fully God and fully man, distinct yet always in perfect union. This was based largely on Pope Leo the Great's ''Tome''. Thus, it condemned Monophysitism and would be influential in refuting Monothelitism.

#The First Ecumenical Council was convoked by the Roman Emperor Constantine at Nicaea in 325 and presided over by the Patriarch Alexander of Alexandria, with over 300 bishops condemning the view of Arius that the Son is a created being inferior to the Father. #The Second Ecumenical Council was held at Constantinople in 381, presided over by the Patriarchs of Alexandria and Antioch, with 150 bishops, defining the nature of the Holy Spirit against those asserting His inequality with the other persons of the Trinity. #The Third Ecumenical Council is that of Ephesus in 431, presided over by the Patriarch of Alexandria, with 250 bishops, which affirmed that Mary is truly "Birthgiver" or "Mother" of God (''Theotokos''), contrary to the teachings of Nestorius. #The Fourth Ecumenical Council is that of Chalcedon in 451, Patriarch of Constantinople presiding, 500 bishops, affirmed that Jesus is truly God and truly man, without mixture of the two natures, contrary to Monophysite teaching. #The Fifth Ecumenical Council is the second of Constantinople in 553, interpreting the decrees of Chalcedon and further explaining the relationship of the two natures of Jesus; it also condemned the teachings of Origen on the pre-existence of the soul, etc. #The Sixth Ecumenical Council is the third of Constantinople in 681; it declared that Christ has two wills of his two natures, human and divine, contrary to the teachings of the Monothelites. #The Seventh Ecumenical Council was called under the Empress Regent Irene of Athens in 787, known as the second of Nicaea. It supports the veneration of icons while forbidding their worship. It is often referred to as "The Triumph of Orthodoxy" #The Fourth Council of Constantinople was called in 879. It restored St. Photius to his See in Constantinople and condemned any alteration of the Nicene-Constantinopolitan Creed of 381.

However, not all of these Councils have been universally recognised as ecumenical. In addition, the Catholic Church also has convened numerous other councils which it deems as having the same authority, making a total of twenty-one Ecumenical Councils recognised by the Catholic Church. The Assyrian Church of the East accepts only the first two, and Oriental Orthodoxy only three. Pope Sergius I rejected the Quinisext Council of 692 (see also Pentarchy). The Fourth Council of Constantinople of 869–870 and 879–880 is disputed by Catholicism and Eastern Orthodoxy. Present-day nontrinitarians, such as Unitarians, Latter-day Saints and other Mormons, and Jehovah's Witnesses, reject all seven Councils.

Orthodox councils

Some Orthodox consider the following council to be ecumenical, although this is not agreed upon: #The Fifth Council of Constantinople was actually a series of councils held between 1341 and 1351. It affirmed the hesychastic theology of St. Gregory Palamas and condemned the philosopher Barlaam of Calabria.

In addition to these councils there have been a number of significant councils meant to further define the Orthodox position. They are the Synods of Constantinople in 1484, 1583, 1755, 1819, and 1872, the Synod of Iaşi (Jassy), 1642, and the Pan-Orthodox Synod of Jerusalem, 1672.

Recent views on heresy in early Christianity

The development of doctrine, the position of orthodoxy, and the relationship between the early Church and early heretical groups is a matter of academic debate. Walter Bauer proposed a thesis that in earliest Christianity, orthodoxy and heresy do not stand in relation to one another as primary to secondary, but in many regions heresy is the original manifestation of Christianity. Scholars such as Pagels and Ehrman have built on Bauer's original thesis. Drawing upon distinctions between Jewish Christians, Gentile Christians, and other groups such as Gnostics, they see early Christianity as fragmented and with contemporaneous competing orthodoxies.

The Pattern of Christian Truth, written by H. E. W. Turner, is one of many scholarly responses to the concept of early Christian origins as being ambiguous. Turner's response was in objection to Bauer's. In 2006, Scholar Darrell Bock addressed Walter Bauer's theory, stating that it does not show an equality between the established church and outsiders including Simon Magus. In The Cambridge History of Christianity Volume 1 History of Christianity Volume 1, Origins to Constantine, Walter Bauer hypothesis was addressed again this time in the introduction of the book it states each article addressed the uniqueness of each early Christian community but stated that the tenets of the mainstream or catholic church insured that each early Christian community did not remain isolated. The Russian philosopher Aleksey Khomyakov stated that the very church was the idea of submission and compromise of the individual to God through the idea of catholic or the Russian equivalent sobornost. Russian Orthodox theologian Father Georges Florovsky addressed the concept of sobornost as the concept of Orthodox Christianity after rejecting the World Church Council as being catholic or orthodox simply because it expressed unity in Christ. Florovksy stating as an apology that the very tenet of catholic or sobornost was the original church's response (through the patristic works of the early fathers) to the idea that there where multiple orthodoxies and no real heresies.

Catholic understanding

Heresy is defined by Thomas Aquinas as "a species of infidelity in men who, having professed the faith of Christ, corrupt its dogmas." The Catholic Church asserts and teaches that its doctrines are the authoritative understandings of the faith taught by Christ and that the Holy Spirit protects the Church from falling into error when teaching these doctrines. To deny one or more of those doctrines, therefore, is to deny the faith of Christ. Heresy is both the non orthodox belief itself, and the act of holding to that belief.

While the term is often used by laymen to indicate any non orthodox belief such as Paganism, by definition heresy can only be committed by someone who considers himself a Christian, but rejects the teachings of the Catholic Church. A person who completely renounces Christianity is not considered a heretic, but an apostate, and a person who renounces the authority of the Church but not its teachings is a schismatic.

The Church makes several distinctions as to the seriousness of an individual heterodoxy and its closeness to true heresy. Only a belief that directly contravenes an Article of Faith, or that has been explicitly rejected by the Church, is labelled as actual "heresy."

Canon 751 of the Catholic Church's Code of Canon law promulgated by Pope John Paul II in 1983 (abbreviated "C.I.C." for Codex Iuris Canonici), the juridical systematization of ancient law currently binding the world's one billion Catholics, defines heresy as the following: "Heresy is the obstinate denial or doubt after the reception of baptism of some truth which is to be believed by divine and Catholic faith." The essential elements of canonical heresy therefore technically comprise 1) obstinacy, or continuation in time; 2) denial (a proposition contrary or contradictory in formal logic to a dogma) or doubt (a posited opinion, not being a firm denial, of the contrary or contradictory proposition to a dogma); 3) after reception of valid baptism; 4) of a truth categorized as being of "Divine and Catholic Faith," meaning contained directly within either Sacred Scripture or Sacred Tradition per Can. 750 par. 1 C.I.C. ("de fide divina") AND proposed as 'de fide divina' by either a Pope having spoken solemnly "ex cathedra" on his own (example: dogmatic definition of the Assumption of the Blessed Virgin Mary in 1950), or defined solemnly by an Ecumenical Council in unison with a Pope (ex: the definition of the Divinity of Christ in the Council of Chalcedon) ("de fide catholica").

An important distinction is that between ''formal'' and ''material heresy''. The difference is one of the heretic's subjective belief about his opinion. The heretic who is aware that his belief is at odds with Catholic teaching and yet continues to cling to his belief pertinaciously is a formal heretic. This sort of heresy is sinful because in this case the heretic knowingly holds an opinion that, in the words of the first edition of the ''Catholic Encyclopedia'', "is destructive of the virtue of Christian faith . . . disturbs the unity, and challenges the Divine authority, of the Church" and "strikes at the very source of faith." Material heresy, on the other hand, means that the individual is unaware that his heretical opinion denies, in the words of Canon 751, "some truth which is to be believed by divine and Catholic faith." The opinion of a material heretic is still heresy, and it produces the same objective results as formal heresy, but because of his ignorance he commits no sin by holding it.

The penalty for a baptized Catholic above the age of 18 who obstinately, publicly, and voluntarily manifests his or her adherence to an objective heresy is automatic excommunication ("latae sententiae") according to Can. 1364 par.1 C.I.C..

A belief that the church has not directly rejected, or that is at variance with less important church teachings, is given the label, ''sententia haeresi proxima'', meaning "opinion approaching heresy." A theological argument, belief, or theory that does not constitute heresy in itself, but which leads to conclusions which might be held to do so, is termed ''propositio theologice erronea'', or "erroneous theological proposition." Finally, if the theological position only suggests but does not necessarily lead to a doctrinal conflict, it might be given the even milder label of ''sententia de haeresi suspecta, haeresim sapiens'', meaning "opinion suspected, or savoring, of heresy."

Some significant controversies of doctrine have risen over the course of history. At times there have been many heresies over single points of doctrine, particularly in regard to the nature of the Trinity, the doctrine of transubstantiation and the immaculate conception.

Types of heretics

# the heretic impenitent and not relapsed (for the first time) # the heretic impenitent and relapsed (for the first time was penitent now is impenitent) # the heretic penitent and relapsed (for the first time was penitent now is penitent too, but relapsing was the capital offence) # the heretic negative (who denied his crime) # the heretic contumacious (who absconded)

The first four types were all delivered over to the secular arm. The state usually immediately punished heresy with death sentence. The longest delay could be five days. The custom that the impenitent heretics (the first two types) were cast into the flames alive and the penitent (the third type) were first strangled or hanged and then burned but the burning was not always observed.

Catholic response to heresy

The Church has always fought in favor of orthodoxy and the Pope's authority. At various times in history, it has had varying degrees of power to resist or punish heretics, once it had defined them.

In the early church, heresies were sometimes determined by a selected council of bishops, or ecumenical council, such as the First Council of Nicaea and promulgated by the Pope and the bishops under him. The orthodox position was established at the council, and all who failed to adhere to it would thereafter be considered heretics. The church had little power to actually punish heretics in the early years, other than by excommunication. To those who accepted it, an excommunication was the worst form of punishment possible, as it separated the individual from the body of Christ, his Church, and, if the sentence accurately reflected God's judgment, meant the denial of salvation. Excommunication, or even the threat of excommunication, was enough to convince many a heretic to renounce his views. Priscillian achieved the distinction of becoming the first Christian burned alive for heresy in 385 at Treves.

In the early Middle Ages (c.450-1100,) reports of heresy became rare. How much this was the result of improved conformity, how much the inadequacy and heterogeny of episcopal supervision, is in question. From the late 11th century onward, heresy once again came to be a concern for Catholic authorities, as reports became increasingly common. The reasons for this are still not fully understood, but the causes for this new period of heresy include popular response to the 11th century clerical reform movement, greater lay familiarity with the bible, exclusion of lay people from sacramental activity, and more rigorous definition and supervision of Catholic dogma. The question of how heresy should be suppressed was not resolved, and there was initially substantial clerical resistance to the use of physical force by secular authorities to correct spiritual deviance. As heresy was viewed with increasing concern by the papacy, however, the "secular arm" was used more frequently and freely during the 12th century and afterward.

In later years, the Church instituted the Inquisition, an official body charged with the suppression of heresy. This began as an extension and more rigorous enforcement of pre-existing episcopal powers (possessed, but little used, by bishops in the early Middle Ages) to inquire about and suppress heresy, but later became the domain of selected Dominican monks under the direct power of the Pope. The Inquisition was active in several nations of Europe, particularly where it had fervent support from the civil authority. The Albigensian Crusade (1209–1229) was part of the Catholic Church's efforts to crush the Cathars. It is linked to the movement now known as the Medieval Inquisition. The Spanish Inquisition was particularly brutal in its methods, which included the burning at the stake of many heretics. However, it was initiated and substantially controlled by King Ferdinand of Spain rather than the Church; King Ferdinand used political leverage to obtain the Church's tacit approval. Another example of a medieval heretic movement is the Hussite movement in the Czech lands in the early 15th century.

The last person to be burned alive at the stake on orders from Rome was Giordano Bruno, executed in 1600 for a collection of heretical beliefs including Copernicanism and (probably more important) an unlimited universe with innumerable inhabited worlds. The last case of an execution at an ''auto de fe'' by the Spanish Inquisition was the schoolmaster Cayetano Ripoll, accused of deism and executed by garroting July 26, 1826 in Valencia after a two-year trial.

Modern Catholic response to Protestantism

Well into the 20th century, Catholics still defined Protestants as heretics. Thus, Hillaire Belloc, in his time one of the most conspicuous speakers for Catholicism in Britain, was outspoken about the "Protestant heresy". He even defined Islam as being "a Christian heresy", on the grounds that Muslims accept many of the tenets of Christianity but deny the godhood of Jesus.

However, in the second half of the century, and especially in the wake of Vatican II, the Catholic Church, in the spirit of ecumenism, tends to diminish the effects of Protestantism as a heresy by referring to "those who, through no fault of their own do not know Christ and his Church", even though the teachings of Protestantism are indeed heretical from a Catholic perspective. Modern usage favors referring to Protestants as "separated brethren" rather than "heretics", although the latter is still on occasion used vis-a-vis Catholics who abandon their Church to join a Protestant denomination.

Some of the doctrines of Protestantism that the Catholic Church considers heretical are the belief that the Bible is the only source and rule of faith ("sola scriptura"), that faith alone can lead to salvation ("sola fide") and that there is no sacramental, ministerial priesthood attained by ordination, but only a universal priesthood of all believers.

See also

Heresy

Heresy in the 20th century

List of Christian heresies

Radical Christianity

References

Category:Catholic theology and doctrine Category:Christian theology Category:Christian law Category:Christian terms

he:מינות (נצרות) sh:Hrišćanska jeres

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Name	Barack Obama
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Office	44th President of the United States
Vicepresident	Joe Biden
Term start	January 20, 2009
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State2	Illinois
Term start2	January 3, 2005
Term end2	November 16, 2008
Predecessor2	Peter Fitzgerald
Successor2	Roland Burris
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Term start3	January 8, 1997
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Barack Hussein Obama II (; born August 4, 1961) is the 44th and current President of the United States. He is the first African American to hold the office. Obama previously served as a United States Senator from Illinois, from January 2005 until he resigned following his victory in the 2008 presidential election.

Born in Honolulu, Hawaii, Obama is a graduate of Columbia University and Harvard Law School, where he was the president of the ''Harvard Law Review''. He was a community organizer in Chicago before earning his law degree. He worked as a civil rights attorney in Chicago and taught constitutional law at the University of Chicago Law School from 1992 to 2004. He served three terms representing the 13th District in the Illinois Senate from 1997 to 2004.

Following an unsuccessful bid against the Democratic incumbent for a seat in the United States House of Representatives in 2000, Obama ran for the United States Senate in 2004. Several events brought him to national attention during the campaign, including his victory in the March 2004 Illinois Democratic primary for the Senate election and his keynote address at the Democratic National Convention in July 2004. He won election to the U.S. Senate in Illinois in November 2004. His presidential campaign began in February 2007, and after a close campaign in the 2008 Democratic Party presidential primaries against Hillary Rodham Clinton, he won his party's nomination. In the 2008 presidential election, he defeated Republican nominee John McCain, and was inaugurated as president on January 20, 2009. In October 2009, Obama was named the 2009 Nobel Peace Prize laureate.

As president, Obama signed economic stimulus legislation in the form of the American Recovery and Reinvestment Act of 2009 and the Tax Relief, Unemployment Insurance Reauthorization, and Job Creation Act of 2010. Other domestic policy initiatives include the Patient Protection and Affordable Care Act, the Dodd–Frank Wall Street Reform and Consumer Protection Act, the Don't Ask, Don't Tell Repeal Act of 2010 and the Budget Control Act of 2011. In foreign policy, he ended the war in Iraq, increased troop levels in Afghanistan, signed the New START arms control treaty with Russia, ordered US involvement in the 2011 Libya military intervention, and ordered the military operation that resulted in the death of Osama bin Laden. In April 2011, Obama declared his intention to seek re-election in the 2012 presidential election.

Early life and career

Obama was born on August 4, 1961, at Kapiolani Maternity & Gynecological Hospital (now Kapiolani Medical Center for Women and Children) in Honolulu, Hawaii, and is the first President to have been born in Hawaii. His mother, Stanley Ann Dunham, was born in Wichita, Kansas, and was of mostly English ancestry, along with Scottish, Irish, German, and Swiss. His father, Barack Obama, Sr., was a Luo from Nyang’oma Kogelo, Nyanza Province, Kenya. Obama's parents met in 1960 in a Russian class at the University of Hawaiʻi at Mānoa, where his father was a foreign student on scholarship. The couple married on February 2, 1961, separated when Obama Sr. went to Harvard University on scholarship, and divorced in 1964. Obama Sr. remarried and returned to Kenya, visiting Barack in Hawaii only once, in 1971. He died in an automobile accident in 1982.

After her divorce, Dunham married Indonesian Lolo Soetoro, who was attending college in Hawaii. When Suharto, a military leader in Soetoro's home country, came to power in 1967, all Indonesian students studying abroad were recalled, and the family moved to the Menteng neighborhood of Jakarta. From ages six to ten, Obama attended local schools in Jakarta, including Besuki Public School and St. Francis of Assisi School.

In 1971, Obama returned to Honolulu to live with his maternal grandparents, Madelyn and Stanley Armour Dunham, and with the aid of a scholarship attended Punahou School, a private college preparatory school, from fifth grade until his graduation from high school in 1979. Obama's mother returned to Hawaii in 1972, remaining there until 1977 when she went back to Indonesia to work as an anthropological field worker. She finally returned to Hawaii in 1994 and lived there for one year before dying of ovarian cancer.

Of his early childhood, Obama recalled, "That my father looked nothing like the people around me—that he was black as pitch, my mother white as milk—barely registered in my mind." Reflecting later on his years in Honolulu, Obama wrote: "The opportunity that Hawaii offered—to experience a variety of cultures in a climate of mutual respect—became an integral part of my world view, and a basis for the values that I hold most dear." Obama has also written and talked about using alcohol, marijuana and cocaine during his teenage years to "push questions of who I was out of my mind." At the 2008 Civil Forum on the Presidency, Obama identified his high-school drug use as a great moral failure.

Following high school, Obama moved to Los Angeles in 1979 to attend Occidental College. In February 1981, he made his first public speech, calling for Occidental's disinvestment from South Africa due to its policy of apartheid. In mid-1981, Obama traveled to Indonesia to visit his mother and sister Maya, and visited the families of college friends in Pakistan and India for three weeks. Later in 1981, he transferred to Columbia University in New York City, where he majored in political science with a specialty in international relations and graduated with a Bachelor of Arts in 1983. He worked for a year at the Business International Corporation, then at the New York Public Interest Research Group.

Chicago community organizer and Harvard Law School

Two years after graduating, Obama was hired in Chicago as director of the Developing Communities Project (DCP), a church-based community organization originally comprising eight Catholic parishes in Roseland, West Pullman and Riverdale on Chicago's South Side. He worked there as a community organizer from June 1985 to May 1988. He helped set up a job training program, a college preparatory tutoring program, and a tenants' rights organization in Altgeld Gardens. Obama also worked as a consultant and instructor for the Gamaliel Foundation, a community organizing institute. In mid-1988, he traveled for the first time in Europe for three weeks and then for five weeks in Kenya, where he met many of his paternal relatives for the first time. He returned in August 2006 for a visit to his father's birthplace, a village near Kisumu in rural western Kenya.

In late 1988, Obama entered Harvard Law School. He was selected as an editor of the ''Harvard Law Review'' at the end of his first year, and president of the journal in his second year. As an editor, Obama delivered a Black History Minutes segment televised by TBS. During his summers, he returned to Chicago, where he worked as an associate at the law firms of Sidley Austin in 1989 and Hopkins & Sutter in 1990. After graduating with a J.D. ''magna cum laude'' from Harvard in 1991, he returned to Chicago. Obama's election as the first black president of the ''Harvard Law Review'' gained national media attention and led to a publishing contract and advance for a book about race relations, which evolved into a personal memoir. The manuscript was published in mid-1995 as ''Dreams from My Father''.

University of Chicago Law School and civil rights attorney

In 1991, Obama accepted a two-year position as Visiting Law and Government Fellow at the University of Chicago Law School to work on his first book. He then taught at the University of Chicago Law School for twelve years—as a Lecturer from 1992 to 1996, and as a Senior Lecturer from 1996 to 2004—teaching constitutional law.

From April to October 1992, Obama directed Illinois's Project Vote, a voter registration drive with ten staffers and seven hundred volunteer registrars; it achieved its goal of registering 150,000 of 400,000 unregistered African Americans in the state, and led to ''Crain's Chicago Business'' naming Obama to its 1993 list of "40 under Forty" powers to be. In 1993 he joined Davis, Miner, Barnhill & Galland, a 13-attorney law firm specializing in civil rights litigation and neighborhood economic development, where he was an associate for three years from 1993 to 1996, then of counsel from 1996 to 2004, with his law license becoming inactive in 2002.

From 1994 to 2002, Obama served on the boards of directors of the Woods Fund of Chicago, which in 1985 had been the first foundation to fund the Developing Communities Project; and of the Joyce Foundation. Once elected, Obama gained bipartisan support for legislation reforming ethics and health care laws. He sponsored a law increasing tax credits for low-income workers, negotiated welfare reform, and promoted increased subsidies for childcare. In 2001, as co-chairman of the bipartisan Joint Committee on Administrative Rules, Obama supported Republican Governor Ryan's payday loan regulations and predatory mortgage lending regulations aimed at averting home foreclosures.

Obama was reelected to the Illinois Senate in 1998, defeating Republican Yesse Yehudah in the general election, and was reelected again in 2002. In 2000, he lost a Democratic primary run for the U.S. House of Representatives to four-term incumbent Bobby Rush by a margin of two to one.

In January 2003, Obama became chairman of the Illinois Senate's Health and Human Services Committee when Democrats, after a decade in the minority, regained a majority. He sponsored and led unanimous, bipartisan passage of legislation to monitor racial profiling by requiring police to record the race of drivers they detained, and legislation making Illinois the first state to mandate videotaping of homicide interrogations. During his 2004 general election campaign for U.S. Senate, police representatives credited Obama for his active engagement with police organizations in enacting death penalty reforms. Obama resigned from the Illinois Senate in November 2004 following his election to the U.S. Senate.

U.S. Senate campaign

In May 2002, Obama commissioned a poll to assess his prospects in a 2004 U.S. Senate race; he created a campaign committee, began raising funds and lined up political media consultant David Axelrod by August 2002, and formally announced his candidacy in January 2003.

Obama was an early opponent of the George W. Bush administration's 2003 invasion of Iraq. On October 2, 2002, the day President Bush and Congress agreed on the joint resolution authorizing the Iraq War, Obama addressed the first high-profile Chicago anti-Iraq War rally, and spoke out against the war. He addressed another anti-war rally in March 2003 and told the crowd that "it's not too late" to stop the war.

Decisions by Republican incumbent Peter Fitzgerald and his Democratic predecessor Carol Moseley Braun to not participate in the election resulted in wide-open Democratic and Republican primary contests involving fifteen candidates. In the March 2004 primary election, Obama won in an unexpected landslide—which overnight made him a rising star within the national Democratic Party, started speculation about a presidential future, and led to the reissue of his memoir, ''Dreams from My Father''. In July 2004, Obama delivered the keynote address at the 2004 Democratic National Convention, seen by 9.1 million viewers. His speech was well received and elevated his status within the Democratic Party.

Obama's expected opponent in the general election, Republican primary winner Jack Ryan, withdrew from the race in June 2004. Six weeks later, Alan Keyes accepted the Republican nomination to replace Ryan. In the November 2004 general election, Obama won with 70 percent of the vote.

U.S. Senator: 2005–2008

Obama was sworn in as a senator on January 3, 2005, becoming the only Senate member of the Congressional Black Caucus. ''CQ Weekly'' characterized him as a "loyal Democrat" based on analysis of all Senate votes in 2005–2007. Obama announced on November 13, 2008, that he would resign his Senate seat on November 16, 2008, before the start of the lame-duck session, to focus on his transition period for the presidency.

Legislation

Obama cosponsored the Secure America and Orderly Immigration Act. He introduced two initiatives bearing his name: Lugar–Obama, which expanded the Nunn–Lugar cooperative threat reduction concept to conventional weapons; and the Federal Funding Accountability and Transparency Act of 2006, which authorized the establishment of USAspending.gov, a web search engine on federal spending. On June 3, 2008, Senator Obama—along with Senators Tom Carper, Tom Coburn, and John McCain—introduced follow-up legislation: Strengthening Transparency and Accountability in Federal Spending Act of 2008.

Obama sponsored legislation that would have required nuclear plant owners to notify state and local authorities of radioactive leaks, but the bill failed to pass in the full Senate after being heavily modified in committee. Regarding tort reform, Obama voted for the Class Action Fairness Act of 2005 and the FISA Amendments Act of 2008, which grants immunity from civil liability to telecommunications companies complicit with NSA warrantless wiretapping operations.

In December 2006, President Bush signed into law the Democratic Republic of the Congo Relief, Security, and Democracy Promotion Act, marking the first federal legislation to be enacted with Obama as its primary sponsor. In January 2007, Obama and Senator Feingold introduced a corporate jet provision to the Honest Leadership and Open Government Act, which was signed into law in September 2007. Obama also introduced Deceptive Practices and Voter Intimidation Prevention Act, a bill to criminalize deceptive practices in federal elections, and the Iraq War De-Escalation Act of 2007, neither of which has been signed into law.

Later in 2007, Obama sponsored an amendment to the Defense Authorization Act adding safeguards for personality-disorder military discharges. This amendment passed the full Senate in the spring of 2008. He sponsored the Iran Sanctions Enabling Act supporting divestment of state pension funds from Iran's oil and gas industry, which has not passed committee; and co-sponsored legislation to reduce risks of nuclear terrorism. Obama also sponsored a Senate amendment to the State Children's Health Insurance Program, providing one year of job protection for family members caring for soldiers with combat-related injuries.

Committees

Obama held assignments on the Senate Committees for Foreign Relations, Environment and Public Works and Veterans' Affairs through December 2006. In January 2007, he left the Environment and Public Works committee and took additional assignments with Health, Education, Labor and Pensions and Homeland Security and Governmental Affairs. He also became Chairman of the Senate's subcommittee on European Affairs. As a member of the Senate Foreign Relations Committee, Obama made official trips to Eastern Europe, the Middle East, Central Asia and Africa. He met with Mahmoud Abbas before Abbas became President of the Palestinian National Authority, and gave a speech at the University of Nairobi condemning corruption within the Kenyan government.

Presidential campaigns

2008 presidential campaign

On February 10, 2007, Obama announced his candidacy for President of the United States in front of the Old State Capitol building in Springfield, Illinois. The choice of the announcement site was viewed as symbolic because it was also where Abraham Lincoln delivered his historic "House Divided" speech in 1858. Obama emphasized the issues of rapidly ending the Iraq War, increasing energy independence, and providing universal health care, in a campaign that projected themes of "hope" and "change".

A large number of candidates entered the Democratic Party presidential primaries. The field narrowed to a duel between Obama and Senator Hillary Rodham Clinton after early contests, with the race remaining close throughout the primary process but with Obama gaining a steady lead in pledged delegates due to better long-range planning, superior fundraising, dominant organizing in caucus states, and better exploitation of delegate allocation rules. On June 7, 2008, Clinton ended her campaign and endorsed Obama.

On August 23, Obama announced his selection of Delaware Senator Joe Biden as his vice presidential running mate. Biden was selected from a field speculated to include former Indiana Governor and Senator Evan Bayh and Virginia Governor Tim Kaine. At the Democratic National Convention in Denver, Colorado, Hillary Clinton called for her supporters to endorse Obama, and she and Bill Clinton gave convention speeches in his support. Obama delivered his acceptance speech, not at the center where the Democratic National Convention was held, but at Invesco Field at Mile High to a crowd of over 75,000; the speech was viewed by over 38 million people worldwide.

During both the primary process and the general election, Obama's campaign set numerous fundraising records, particularly in the quantity of small donations. On June 19, 2008, Obama became the first major-party presidential candidate to turn down public financing in the general election since the system was created in 1976.

McCain was nominated as the Republican candidate and the two engaged in three presidential debates in September and October 2008. On November 4, Obama won the presidency with 365 electoral votes to 173 received by McCain. Obama won 52.9 percent of the popular vote to McCain's 45.7 percent. He became the first African American to be elected president. Obama delivered his victory speech before hundreds of thousands of supporters in Chicago's Grant Park.

2012 presidential campaign

On April 4, 2011, Obama announced his re-election campaign for 2012 in a video titled "It Begins with Us" that he posted on his website and filed election papers with the Federal Election Commission.

Presidency

First days

The inauguration of Barack Obama as the 44th President, and Joe Biden as Vice President, took place on January 20, 2009. In his first few days in office Obama issued executive orders and presidential memoranda directing the U.S. military to develop plans to withdraw troops from Iraq. He ordered the closing of the Guantanamo Bay detention camp "as soon as practicable and no later than" January 2010, but during his first two years in office he has been unable to persuade Congress to appropriate funds required to accomplish the shutdown. Obama reduced the secrecy given to presidential records and changed procedures to promote disclosure under the Freedom of Information Act. He also reversed George W. Bush's ban on federal funding to foreign establishments that allow abortions.

Domestic policy

The first bill signed into law by Obama was the Lilly Ledbetter Fair Pay Act of 2009, relaxing the statute of limitations for equal-pay lawsuits. Five days later, he signed the reauthorization of the State Children's Health Insurance Program (SCHIP) to cover an additional 4 million uninsured children. In March 2009, Obama reversed a Bush-era policy which had limited funding of embryonic stem cell research. Obama stated that he believed "sound science and moral values ... are not inconsistent" and pledged to develop "strict guidelines" on the research.

Obama appointed two women to serve on the Supreme Court in the first two years of his Presidency. Sonia Sotomayor, nominated by Obama on May 26, 2009, to replace retiring Associate Justice David Souter, was confirmed on August 6, 2009, becoming the first Hispanic to be a Supreme Court Justice. Elena Kagan, nominated by Obama on May 10, 2010, to replace retiring Associate Justice John Paul Stevens, was confirmed on August 5, 2010, bringing the number of women sitting simultaneously on the Court to three, for the first time in American history.

On September 30, 2009, the Obama administration proposed new regulations on power plants, factories and oil refineries in an attempt to limit greenhouse gas emissions and to curb global warming.

On October 8, 2009, Obama signed the Matthew Shepard and James Byrd, Jr. Hate Crimes Prevention Act, a measure that expands the 1969 United States federal hate-crime law to include crimes motivated by a victim's actual or perceived gender, sexual orientation, gender identity, or disability.

On March 30, 2010, Obama signed the Health Care and Education Reconciliation Act, a reconciliation bill which ends the process of the federal government giving subsidies to private banks to give out federally insured loans, increases the Pell Grant scholarship award, and makes changes to the Patient Protection and Affordable Care Act.

In a major space policy speech in April 2010, Obama announced a planned change in direction at NASA, the U.S. space agency. He ended plans for a return of human spaceflight to the moon and ended development of the Ares I rocket, Ares V rocket and Constellation program. He is focusing funding (which is expected to rise modestly) on Earth science projects and a new rocket type, as well as research and development for an eventual manned mission to Mars. Missions to the International Space Station are expected to continue until 2020.

On December 22, 2010, Obama signed the Don't Ask, Don't Tell Repeal Act of 2010, a bill that provides for repeal of the Don't ask, don't tell policy of 1993 that has prevented gay and lesbian people from serving openly in the United States Armed Forces. Repealing "Don't ask, don't tell" had been a key campaign promise that Obama had made during the 2008 presidential campaign.

On January 25, 2011, in his 2011 State of the Union Address, President Obama focused strongly on the themes of education and innovation, stressing the importance of innovation economics in working to make the United States more competitive globally. Among other plans and goals, Obama spoke of enacting a five-year freeze in domestic spending, eliminating tax breaks for oil companies and tax cuts for the wealthiest two percent of Americans, banning congressional earmarks, and reducing healthcare costs. Looking to the future, Obama promised that by 2015, the United States would have one million electric vehicles on the road and by 2035, clean-energy sources would be providing 80 percent of U.S. electricity.

Economic policy

On February 17, 2009, Obama signed the American Recovery and Reinvestment Act of 2009, a $787 billion economic stimulus package aimed at helping the economy recover from the deepening worldwide recession. The act includes increased federal spending for health care, infrastructure, education, various tax breaks and incentives, and direct assistance to individuals, which is being distributed over the course of several years.

thumb|President Barack Obama signing the [[American_Recovery_and_Reinvestment_Act_of_2009|American Recovery and Reinvestment Act into law on February 17, 2009, in Denver, Colorado, with Vice President Joe Biden standing behind him]] In March, Obama's Treasury Secretary, Timothy Geithner, took further steps to manage the financial crisis, including introducing the Public-Private Investment Program for Legacy Assets, which contains provisions for buying up to $2 trillion in depreciated real estate assets. Obama intervened in the troubled automotive industry in March 2009, renewing loans for General Motors and Chrysler to continue operations while reorganizing. Over the following months the White House set terms for both firms' bankruptcies, including the sale of Chrysler to Italian automaker Fiat and a reorganization of GM giving the U.S. government a temporary 60 percent equity stake in the company, with the Canadian government shouldering a 12 percent stake. In June 2009, dissatisfied with the pace of economic stimulus, Obama called on his cabinet to accelerate the investment. He signed into law the Car Allowance Rebate System, known colloquially as "Cash for Clunkers", that temporarily boosted the economy.

Although spending and loan guarantees from the Federal Reserve and the Treasury Department authorized by the Bush and Obama administrations totaled about $11.5 trillion, only $3 trillion had been spent by the end of November 2009. However, Obama and the Congressional Budget Office predicted that the 2010 budget deficit will be $1.5 trillion or 10.6 percent of the nation's gross domestic product (GDP) compared to the 2009 deficit of $1.4 trillion or 9.9 percent of GDP. For 2011, the administration predicted the deficit will slightly shrink to $1.34 trillion, while the 10-year deficit will increase to $8.53 trillion or 90 percent of GDP. The most recent increase in the U.S. debt ceiling to $14.3 trillion was signed into law on February 12, 2010. On August 2, 2011, after a lengthy congressional debate over whether to raise the nation's debt limit, Obama signed the bipartisan Budget Control Act of 2011. The legislation enforces limits on discretionary spending until 2021, establishes a procedure to increase the debt limit, creates a Congressional Joint Select Committee on Deficit Reduction to propose further deficit reduction with a stated goal of achieving at least $1.5 trillion in budgetary savings over 10 years, and establishes automatic procedures for reducing spending by as much as $1.2 trillion if legislation originating with the new joint select committee does not achieve such savings. By passing the legislation, Congress was able to prevent an unprecedented U.S. government default on its obligations.

The unemployment rate rose in 2009, reaching a peak in October at 10.1 percent and averaging 10.0 percent in the fourth quarter. Following a decrease to 9.7 percent in the first quarter of 2010, the unemployment rate fell to 9.6 percent in the second quarter, where it remained for the rest of the year. Between February and December 2010, employment rose by 0.8 percent, which was less than the average of 1.9 percent experienced during comparable periods in the past four employment recoveries. GDP growth returned in the third quarter of 2009, expanding at a rate of 1.6 percent, followed by a 5.0 percent increase in the fourth quarter. Growth continued in 2010, posting an increase of 3.7 percent in the first quarter, with lesser gains throughout the rest of the year. In July 2010, the Federal Reserve expressed that although economic activity continued to increase, its pace had slowed, and Chairman Ben Bernanke stated that the economic outlook was "unusually uncertain." Overall, the economy expanded at a rate of 2.9 percent in 2010.

The Congressional Budget Office and a broad range of economists credit Obama's stimulus plan for economic growth. The CBO released a report stating that the stimulus bill increased employment by 1–2.1 million, while conceding that "It is impossible to determine how many of the reported jobs would have existed in the absence of the stimulus package." Although an April 2010 survey of members of the National Association for Business Economics showed an increase in job creation (over a similar January survey) for the first time in two years, 73 percent of 68 respondents believed that the stimulus bill has had no impact on employment.

Within a month of the 2010 midterm elections, Obama announced a compromise deal with the Congressional Republican leadership that included a temporary, two-year extension of the 2001 and 2003 income tax rates, a one-year payroll tax reduction, continuation of unemployment benefits, and a new rate and exemption amount for estate taxes. The compromise overcame opposition from some in both parties, and the resulting $858 billion Tax Relief, Unemployment Insurance Reauthorization, and Job Creation Act of 2010 passed with bipartisan majorities in both houses of Congress before Obama signed it on December 17, 2010.

Health care reform

Obama called for Congress to pass legislation reforming health care in the United States, a key campaign promise and a top legislative goal. He proposed an expansion of health insurance coverage to cover the uninsured, to cap premium increases, and to allow people to retain their coverage when they leave or change jobs. His proposal was to spend $900 billion over 10 years and include a government insurance plan, also known as the public option, to compete with the corporate insurance sector as a main component to lowering costs and improving quality of health care. It would also make it illegal for insurers to drop sick people or deny them coverage for pre-existing conditions, and require every American carry health coverage. The plan also includes medical spending cuts and taxes on insurance companies that offer expensive plans.

On July 14, 2009, House Democratic leaders introduced a 1,017-page plan for overhauling the U.S. health care system, which Obama wanted Congress to approve by the end of 2009. After much public debate during the Congressional summer recess of 2009, Obama delivered a speech to a joint session of Congress on September 9 where he addressed concerns over the proposals. In March 2009, Obama lifted a ban on stem cell research.

On November 7, 2009, a health care bill featuring the public option was passed in the House. On December 24, 2009, the Senate passed its own bill—without a public option—on a party-line vote of 60–39. On March 21, 2010, the Patient Protection and Affordable Care Act passed by the Senate in December was passed in the House by a vote of 219 to 212. Obama signed the bill into law on March 23, 2010.

The Patient Protection and Affordable Care Act includes health-related provisions to take effect over four years, including expanding Medicaid eligibility for people making up to 133 percent of the federal poverty level (FPL) starting in 2014, subsidizing insurance premiums for people making up to 400 percent of the FPL ($88,000 for family of four in 2010) so their maximum "out-of-pocket" payment for annual premiums will be from 2 to 9.5 percent of income, providing incentives for businesses to provide health care benefits, prohibiting denial of coverage and denial of claims based on pre-existing conditions, establishing health insurance exchanges, prohibiting annual coverage caps, and support for medical research. According to White House and Congressional Budget Office figures, the maximum share of income that enrollees would have to pay would vary depending on their income relative to the federal poverty level.

The costs of these provisions are offset by taxes, fees, and cost-saving measures, such as new Medicare taxes for those in high-income brackets, taxes on indoor tanning, cuts to the Medicare Advantage program in favor of traditional Medicare, and fees on medical devices and pharmaceutical companies; there is also a tax penalty for those who do not obtain health insurance, unless they are exempt due to low income or other reasons. The Congressional Budget Office estimates that the net effect of both laws will be a reduction in the federal deficit by $143 billion over the first decade.

Gulf of Mexico oil spill

On April 20, 2010, an explosion destroyed an offshore drilling rig at the Macondo Prospect in the Gulf of Mexico, causing a major sustained oil leak. The well's operator, BP, initiated a containment and cleanup plan, and began drilling two relief wells intended to stop the flow. Obama visited the Gulf on May 2 among visits by members of his cabinet, and again on May 28 and June 4. On May 22 he announced a federal investigation and formed a bipartisan commission to recommend new safety standards, after a review by Secretary of the Interior Ken Salazar and concurrent Congressional hearings. On May 27, he announced a 6-month moratorium on new deepwater drilling permits and leases, pending regulatory review. As multiple efforts by BP failed, some in the media and public expressed confusion and criticism over various aspects of the incident, and stated a desire for more involvement by Obama and the federal government.

Foreign policy

In February and March, Vice President Joe Biden and Secretary of State Hillary Rodham Clinton made separate overseas trips to announce a "new era" in U.S. foreign relations with Russia and Europe, using the terms "break" and "reset" to signal major changes from the policies of the preceding administration. Obama attempted to reach out to Arab leaders by granting his first interview to an Arab cable TV network, Al Arabiya.

On March 19, Obama continued his outreach to the Muslim world, releasing a New Year's video message to the people and government of Iran. This attempt at outreach was rebuffed by the Iranian leadership. In April, Obama gave a speech in Ankara, Turkey, which was well received by many Arab governments. On June 4, 2009, Obama delivered a speech at Cairo University in Egypt calling for "a new beginning" in relations between the Islamic world and the United States and promoting Middle East peace.

On June 26, 2009, in response to the Iranian government's actions towards protesters following Iran's 2009 presidential election, Obama said: "The violence perpetrated against them is outrageous. We see it and we condemn it." On July 7, while in Moscow, he responded to a Vice President Biden comment on a possible Israeli military strike on Iran by saying: "We have said directly to the Israelis that it is important to try and resolve this in an international setting in a way that does not create major conflict in the Middle East."

On September 24, 2009, Obama became the first sitting U.S. president to preside over a meeting of the United Nations Security Council.

In March 2010, Obama took a public stance against plans by the government of Israeli Prime Minister Benjamin Netanyahu to continue building Jewish housing projects in predominantly Arab neighborhoods of East Jerusalem. During the same month, an agreement was reached with the administration of Russian President Dmitry Medvedev to replace the 1991 Strategic Arms Reduction Treaty with a new pact reducing the number of long-range nuclear weapons in the arsenals of both countries by about one-third. The New START treaty was signed by Obama and Medvedev in April 2010, and was ratified by the U.S. Senate in December 2010.

Iraq War

On February 27, 2009, Obama declared that combat operations in Iraq would end within 18 months. His remarks were made to a group of Marines preparing for deployment to Afghanistan. Obama said, "Let me say this as plainly as I can: By August 31, 2010, our combat mission in Iraq will end." The Obama administration scheduled the withdrawal of combat troops to be completed by August 2010, decreasing troops levels from 142,000 while leaving a transitional force of 35,000 to 50,000 in Iraq until the end of 2011. On August 19, 2010, the last United States combat brigade exited Iraq. The plan is to transition the mission of the remaining troops from combat operations to counter-terrorism and the training, equipping, and advising of Iraqi security forces. On August 31, 2010, Obama announced that the United States combat mission in Iraq was over. On October 21, 2011 President Obama announced that all U.S. troops would leave Iraq in time to be, "home for the holidays".

War in Afghanistan

Early in his presidency, Obama moved to bolster U.S. troop strength in Afghanistan. He announced an increase to U.S. troop levels of 17,000 in February 2009 to "stabilize a deteriorating situation in Afghanistan", an area he said had not received the "strategic attention, direction and resources it urgently requires". He replaced the military commander in Afghanistan, General David D. McKiernan, with former Special Forces commander Lt. Gen. Stanley A. McChrystal in May 2009, indicating that McChrystal's Special Forces experience would facilitate the use of counterinsurgency tactics in the war. On December 1, 2009, Obama announced the deployment of an additional 30,000 military personnel to Afghanistan. He also proposed to begin troop withdrawals 18 months from that date. McChrystal was replaced by David Petraeus in June 2010, after McChrystal's staff criticized White House personnel in a magazine article.

Israel

During the initial years of the Obama administration, the U.S. increased military cooperation with Israel, including a record number of U.S. troops participating in military exercises in the country, increased military aid, and the re-establishment of the U.S.-Israeli Joint Political Military Group and the Defense Policy Advisory Group. It was reported high-ranking defense officials from both countries had been making an unusual number of trips between the two countries, including Ehud Barak. Part of the military aid increase in 2010 was to fund Israel's missile defense shield. Before his retirement in September 2011, Adm. Mike Mullen, former Chairman of the Joint Chiefs of Staff, made four trips to Israel during his four-year tenure, two of them in 2010. Prior to 2007 no Chairman of the Joint Chiefs had done so for over ten years.

In 2011, Obama's Ambassador to the United Nations vetoed a resolution condemning Israeli settlements, with the U.S. the only nation on the Security Council doing so. Obama supports the two-state solution to the Arab-Israeli conflict based on the 1967 borders with land swaps.

Libya

In March 2011, as forces loyal to Muammar Gaddafi advanced on rebels across Libya, formal calls for a no-fly zone came in from around the world, including Europe, the Arab League, and a resolution passed unanimously by the U.S. Senate. In response to the unanimous passage of United Nations Security Council Resolution 1973 on March 17, Gaddafi who had previously vowed to "show no mercy" to the citizens of Benghazi—announced an immediate cessation of military activities, yet reports came in that his forces continued shelling Misrata. The next day, on Obama's orders, the U.S. military took a lead role in air strikes to destroy the Libyan government's air defense capabilities in order to protect civilians and enforce a no-fly-zone, including the use of Tomahawk missiles, B-2 Spirits, and fighter jets. Six days later, on March 25, by unanimous vote of all of its 28 members, NATO took over leadership of the effort, dubbed Operation Unified Protector. Some Representatives questioned whether Obama had the constitutional authority to order military action in addition to questioning its cost, structure and aftermath.

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Osama bin Laden

Starting with information received in July 2010, intelligence developed by the CIA over the next several months determined what they believed to be the location of Osama bin Laden in a large compound in Abbottabad, Pakistan, a suburban area 35 miles from Islamabad. CIA head Leon Panetta reported this intelligence to President Obama in March 2011. Meeting with his national security advisers over the course of the next six weeks, Obama rejected a plan to bomb the compound, and authorized a "surgical raid" to be conducted by United States Navy SEALs. The operation took place on May 1, 2011, resulting in the death of bin Laden and the seizure of papers and computer drives and disks from the compound. Bin Laden's body was identified through DNA testing, and buried at sea several hours later. Within minutes of the President's announcement from Washington, DC, late in the evening on May 1, there were spontaneous celebrations around the country as crowds gathered outside the White House, and at New York City's Ground Zero and Times Square. Reaction to the announcement was positive across party lines, including from former Presidents Bill Clinton and George W. Bush, and from many countries around the world.

2010 midterm election

Obama called the November 2, 2010 election, where the Democratic Party lost 63 seats in, and control of, the House of Representatives, "humbling" and a "shellacking". He said that the results came because not enough Americans had felt the effects of the economic recovery.

Cultural and political image

Obama's family history, upbringing, and Ivy League education differ markedly from those of African American politicians who launched their careers in the 1960s through participation in the civil rights movement. Obama is also not a descendant of American slaves. Expressing puzzlement over questions about whether he is "black enough", Obama told an August 2007 meeting of the National Association of Black Journalists that "we're still locked in this notion that if you appeal to white folks then there must be something wrong". Obama acknowledged his youthful image in an October 2007 campaign speech, saying: "I wouldn't be here if, time and again, the torch had not been passed to a new generation."

Obama is frequently referred to as an exceptional orator. During his pre-inauguration transition period and continuing into his presidency, Obama has delivered a series of weekly Internet video addresses.

According to the Gallup Organization, Obama began his presidency with a 68 percent approval rating before gradually declining for the rest of the year, and eventually bottoming out at 41 percent in August 2010, a trend similar to Ronald Reagan's and Bill Clinton's first years in office. He experienced a small poll bounce shortly after the death of Osama bin Laden, which lasted until around June 2011, when his approval numbers dropped back to where they were prior to the operation. Polls show strong support for Obama in other countries, and before being elected President he has met with prominent foreign figures including then-British Prime Minister Tony Blair, Italy's Democratic Party leader and then Mayor of Rome Walter Veltroni, and French President Nicolas Sarkozy.

In a February 2009 poll conducted by Harris Interactive for France 24 and the ''International Herald Tribune'', Obama was rated as the most respected world leader, as well as the most powerful. In a similar poll conducted by Harris in May 2009, Obama was rated as the most popular world leader, as well as the one figure most people would pin their hopes on for pulling the world out of the economic downturn.

Obama won Best Spoken Word Album Grammy Awards for abridged audiobook versions of ''Dreams from My Father'' in February 2006 and for ''The Audacity of Hope'' in February 2008. His concession speech after the New Hampshire primary was set to music by independent artists as the music video "Yes We Can", which was viewed 10 million times on YouTube in its first month and received a Daytime Emmy Award. In December 2008, ''Time'' magazine named Obama as its Person of the Year for his historic candidacy and election, which it described as "the steady march of seemingly impossible accomplishments".

On October 9, 2009, the Norwegian Nobel Committee announced that Obama had won the 2009 Nobel Peace Prize "for his extraordinary efforts to strengthen international diplomacy and cooperation between peoples". Obama accepted this award in Oslo, Norway on December 10, 2009, with "deep gratitude and great humility." The award drew a mixture of praise and criticism from world leaders and media figures. Obama is the fourth U.S. president to be awarded the Nobel Peace Prize and the third to become a Nobel laureate while in office.

Family and personal life

In a 2006 interview, Obama highlighted the diversity of his extended family: "It's like a little mini-United Nations", he said. "I've got relatives who look like Bernie Mac, and I've got relatives who look like Margaret Thatcher." Obama has a half-sister with whom he was raised, Maya Soetoro-Ng, the daughter of his mother and her Indonesian second husband and seven half-siblings from his Kenyan father's family – six of them living. Obama's mother was survived by her Kansas-born mother, Madelyn Dunham, until her death on November 2, 2008, two days before his election to the Presidency. Obama also has roots in Ireland; he met with his Irish cousins in Moneygall in May 2011. In ''Dreams from My Father'', Obama ties his mother's family history to possible Native American ancestors and distant relatives of Jefferson Davis, President of the Confederate States of America during the American Civil War.

Obama was known as "Barry" in his youth, but asked to be addressed with his given name during his college years. Besides his native English, Obama speaks Indonesian at the conversational level, which he learned during his four childhood years in Jakarta. He plays basketball, a sport he participated in as a member of his high school's varsity team.

Obama is a well known supporter of the Chicago White Sox, and threw out the first pitch at the 2005 ALCS when he was still a senator. In 2009, he threw out the ceremonial first pitch at the all star game while wearing a White Sox jacket. He is also primarily a Chicago Bears fan in the NFL, but in his childhood and adolesence was a fan of the Pittsburgh Steelers, and recently rooted for them ahead of their victory in Super Bowl XLIII 12 days after Obama took office as President.

In June 1989, Obama met Michelle Robinson when he was employed as a summer associate at the Chicago law firm of Sidley Austin. Assigned for three months as Obama's adviser at the firm, Robinson joined him at group social functions, but declined his initial requests to date. They began dating later that summer, became engaged in 1991, and were married on October 3, 1992. The couple's first daughter, Malia Ann, was born on July 4, 1998, followed by a second daughter, Natasha ("Sasha"), on June 10, 2001. The Obama daughters attended the private University of Chicago Laboratory Schools. When they moved to Washington, D.C., in January 2009, the girls started at the private Sidwell Friends School. The Obamas have a Portuguese Water Dog named Bo, a gift from Senator Ted Kennedy.

Applying the proceeds of a book deal, the family moved in 2005 from a Hyde Park, Chicago condominium to a $1.6 million house in neighboring Kenwood, Chicago. The purchase of an adjacent lot—and sale of part of it to Obama by the wife of developer, campaign donor and friend Tony Rezko—attracted media attention because of Rezko's subsequent indictment and conviction on political corruption charges that were unrelated to Obama.

In December 2007, ''Money'' magazine estimated the Obama family's net worth at $1.3 million. Their 2009 tax return showed a household income of $5.5 million—up from about $4.2 million in 2007 and $1.6 million in 2005—mostly from sales of his books. On his 2010 income of $1.7 million, he gave 14 percent to non-profit organizations, including $131,000 to Fisher House Foundation, a charity assisting wounded veterans' families, allowing them to reside near where the veteran is receiving medical treatments.

Obama tried to quit smoking several times, sometimes using nicotine replacement therapy, and, in early 2010, Michelle Obama said that he had successfully quit smoking.

Religious views

Obama is a Christian whose religious views developed in his adult life. He wrote in ''The Audacity of Hope'' that he "was not raised in a religious household". He described his mother, raised by non-religious parents (whom Obama has specified elsewhere as "non-practicing Methodists and Baptists"), to be detached from religion, yet "in many ways the most spiritually awakened person that I have ever known". He described his father as "raised a Muslim", but a "confirmed atheist" by the time his parents met, and his stepfather as "a man who saw religion as not particularly useful". Obama explained how, through working with black churches as a community organizer while in his twenties, he came to understand "the power of the African-American religious tradition to spur social change".

In an interview with the evangelical periodical ''Christianity Today'', Obama stated: "I am a Christian, and I am a devout Christian. I believe in the redemptive death and resurrection of Jesus Christ. I believe that that faith gives me a path to be cleansed of sin and have eternal life."

On September 27, 2010, Obama released a statement commenting on his religious views saying "I'm a Christian by choice. My family didn't—frankly, they weren't folks who went to church every week. And my mother was one of the most spiritual people I knew, but she didn't raise me in the church. So I came to my Christian faith later in life, and it was because the precepts of Jesus Christ spoke to me in terms of the kind of life that I would want to lead—being my brothers' and sisters' keeper, treating others as they would treat me."

Obama was baptized at the Trinity United Church of Christ, a black liberation church, in 1988, and was an active member there for two decades. Obama resigned from Trinity during the Presidential campaign after controversial statements made by Rev. Jeremiah Wright became public. After a prolonged effort to find a church to attend regularly in Washington, Obama announced in June 2009 that his primary place of worship would be the Evergreen Chapel at Camp David.

Notes

}}

References

Further reading

Graff, Garrett. "Legend of Barack Obama", ''Washingtonian'', November 1, 2006. Retrieved on January 14, 2008.

Koltun, Dave (2005) ''"The 2004 Illinois Senate Race: Obama Wins Open Seat and Becomes National Political "Star""'' in ''"The Road to Congress 2004"'' Editors: Sunil Ahuja (Youngstown State University) and Robert Dewhirst (Truman State University), Nova Science Publishers, Hauppauge, New York, 2005, ISBN 1-59454-360-7

Lizza, Ryan. "Above the Fray", ''GQ'', September 2007. Retrieved on October 27, 2010.

MacFarquhar, Larissa. "The Conciliator: Where is Barack Obama Coming From?", ''New Yorker'', May 7, 2007. Retrieved on January 14, 2008.

McClelland, Edward, ''Young Mr. Obama: Chicago and the Making of a Black President'', Bloomsbury Press, 2010.

Zutter, Hank De. "What Makes Obama Run?", ''Chicago Reader'', December 8, 1995. Retrieved on January 14, 2008.

External links

;Official

President Barack Obama ''White House official website''

BarackObama.com (official re-election campaign website)

;Other

Collected news and commentary at the ''Chicago Tribune''

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thumb|Bell at the 2011 Time 100 galaRobert Holmes "Rob" Bell Jr. (born August 23, 1970 in Ingham County, Michigan) is an American author and pastor. He is the founder of Mars Hill Bible Church located in Grandville, Michigan and is also the featured speaker in a series of spiritual short films called NOOMA.

Biography

Education and ministry

Bell is the son of Judge Robert Holmes Bell, who was nominated by Ronald Reagan to the federal judiciary and publicly confirmed by the United States Senate. Bell grew up in a traditional Christian environment. In 2011, Bell was recognized as a member of the 2011 Time 100 list.

Bell attended Wheaton College. While at Wheaton, he roomed with Ian Eskelin of All Star United. With friends Dave Houk, Brian Erickson, Steve Huber and Chris Fall, he formed the indie rock band, "_ton bundle", which was reminiscent of bands such as R.E.M. and Talking Heads. This is when _ton bundle wrote the song "Velvet Elvis", based upon the same Velvet Elvis painting that he used in his first book ''Velvet Elvis: Repainting the Christian Faith''. Wheaton College was also where Bell met his wife, Kristen. The band _ton bundle started to gain some local fame and was even asked to perform at large events, but when Bell was struck with viral meningitis these plans fell through.

Bell received his bachelor's degree in 1992 from Wheaton and taught water skiing in the summers at Wheaton College's Honey Rock Camp, making about thirty dollars a week. During this time, Bell offered to teach a Christian message to the camp counselors after no pastor could be found. He taught a message about "rest". He said that God led him to teaching at this moment. Bell was later approached by several people, each of them telling him that he should pursue teaching as a career.

Bell moved to Pasadena, California to pursue this calling for teaching and received a M.Div. from Fuller Theological Seminary. According to Bell, he never received good grades in preaching class because he always tried innovative ways to communicate his ideas. During his time at Fuller he was a youth intern at Lake Avenue Church. He did, however, occasionally attend Christian Assembly in Eagle Rock, California, which led to him and his wife asking questions in the direction of how a new style of church would appear.

Between 1995 and 1997, Bell formed a band called Big Fil which released two CDs; the first was a self-titled disk and the second was titled ''Via De La Shekel''. When asked what style of music they played, Bell would respond with "Northern Gospel!", which later became the name of a song on the second album. Even after Big Fil stopped performing, Bell continued with two more projects by the name of ''Uno Dos Tres Communications volume 1 and 2'', both of which had a similar musical sound to Big Fil.

In the January 2007 issue of the magazine ''TheChurchReport.com'', Bell was named No. 10 in their list of "The 50 Most Influential Christians in America" as chosen by their readers and online visitors.

In June 2011, Bell was named by Time Magazine as one of the "2011 Time 100", the magazines annual list of the 100 most influential people in the world.

Mars Hill Bible Church

Bell and his wife moved from California to Grand Rapids to be close to family and on invitation to study under pastor Ed Dobson. He handled many of the preaching duties for the Saturday Night service at Calvary Church. Bell announced that he would be branching out on his own to start a new kind of community and he would call it "Mars Hill" after the Greek site where the apostle Paul told a group, "For as I walked around and looked carefully at your objects of worship, I even found an altar with this inscription: TO AN UNKNOWN GOD. Now what you worship as something unknown I am going to proclaim to you."

In February 1999, Bell founded Mars Hill Bible Church, with the church originally meeting in a school gym in Wyoming, Michigan. Within a year the church was given a shopping mall in Grandville, Michigan, and purchased the surrounding land. In July 2000 the 3,500 "grey chair" facility opened its doors. As of 2005, an estimated 11,000 people attend the two "gatherings" on Sundays at 9 and 11 AM. As of March 2011, Sunday attendance numbers between 8,000 and 10,000. His teachings at Mars Hill inspired the popular "Love Wins" bumper sticker, and the congregation freely distributes these stickers after services.

In order to maintain balance in his life, Bell maintains his Fridays as a personal sabbath, where he does not allow contact by electronic means, and has all pastoral duties transferred to other Mars Hill pastors.

Other projects

Bell is the featured speaker in NOOMA – a series of short films created by a West Michigan-based non-profit film company called Flannel. The title of the video series, "NOOMA", is an English variation of the Greek word ''pneuma'' which means breath or spirit. All the videos feature the teachings of Bell accompanied by music written and sung by local independent artists with the exception of ''The Album Leaf'''s music being licensed for the Nooma DVD ''Lump''.

In August 2005, Zondervan Publishing published Bell's first book, ''Velvet Elvis: Repainting the Christian Faith''. ''Velvet Elvis'' is for people who are, in Bell's words, "fascinated with Jesus, but can't do the standard Christian package".

Bell's ''Everything is Spiritual'' national speaking tour launched on June 30, 2006, in Chicago, drawing sold-out crowds in cities across North America. The proceeds from ticket sales were used to support WaterAid, an international non-profit organization dedicated to helping people escape the poverty and disease caused by living without safe water and sanitation.

Bell's second book, titled ''Sex God: Exploring the Endless Connections between Sexuality and Spirituality'', was released in March 2007. In February and March 2007 Bell hosted a "Sex God" tour on six university campuses to promote his book. The tour functioned more as a time for engaging questions and conversation. Questions ranged from Old Testament codes to homosexuality to what should Christians do with the word "evangelical". Each night ended with the showing of NOOMA number 15 entitled "YOU".

In June 2007 Bell toured the United Kingdom and Ireland, ''calling all peacemakers''.

Bell launched another speaking tour on November 5, 2007, in Chicago, ""The Gods Aren't Angry"" again drew sold-out crowds in cities across North America. The subject matter of this presentation was a narrative defense of justification through faith and not works (sacrifice). Proceeds from this tour were used to support the Turame Microfinance program supporting the poor in Burundi, a mission supported by Bell's church.

Bell's 2009 project, ''Drops Like Stars,'' explores the links between creativity and suffering. ''Drops Like Stars'' was an international tour and a book, initially handwritten by Bell, with photographs. The title of the project comes from a young child's view of raindrops on a window at night. Rather than focusing on the conundrum of why an all-powerful God would allow suffering, Bell instead looks at the creativity, empathy, new connections, and growth that can spring from suffering. When asked in an interview how he had become interested in suffering, Bell replied that as a pastor he had been given a front row seat in the most poignant moment's of people's lives. At the same time he was doing lectures on creativity and realized, "There was a connection between these two halves of my life – all these connections between suffering and art-making."

Beliefs

In his writings, Bell says "I affirm the truth anywhere in any religious system, in any worldview. If it's true, it belongs to God." However, he acknowledges Scripture as the authoritative source of truth by which to compare all other truths in the Mars Hill Bible Church statement of narrative theology.

Bell says, "This is not just the same old message with new methods. We're rediscovering Christianity as an Eastern religion, as a way of life. Legal metaphors for faith don't deliver a way of life. We grew up in churches where people knew the nine verses why we don't speak in tongues, but had never experienced the overwhelming presence of God."

In his most recent book, ''Love Wins'', Bell states that "It's been clearly communicated to many that this belief (in hell as conscious, eternal torment) is a central truth of the Christian faith and to reject it is, in essence, to reject Jesus. This is misguided and toxic and ultimately subverts the contagious spread of Jesus' message of love, peace, forgiveness and joy that our world desperately needs to hear." In this book, Bell outlines a number of views of hell, including universal reconciliation (UR), and though he does not choose any one view as his own, he states of the UR view, "Whatever objections a person may have of [the UR view], and there are many, one has to admit that it is fitting, proper, and Christian to long for it." At the time of the book's publication, some prominent reformed church figures like Dr. R. Albert Mohler Jr. said Bell's book was "theologically disastrous" for not rejecting the UR view. Bell denies that he is a universalist. He does not embrace any particular view but argues that he wants to leave room for uncertainty. ''Love Wins'' presents his "case for living with mystery rather than demanding certitude." Some evangelicals see this "uncertainty" as incompatible with scripture, while others say that the book is simply promoting overdue conversation about some traditional interpretations of scripture.

Publications

''Velvet Elvis: Repainting the Christian Faith'' (Zondervan, 2005) ISBN 0-310-26345-X

''Sex God: Exploring the Endless Connections between Sexuality and Spirituality'' (Zondervan, 2007) ISBN 0-310-26346-8

''Everything is Spiritual (DVD)'' (Zondervan, 2007) ISBN 0-310-28556-9

''The Gods Aren't Angry (DVD)'' (Flannel, 2008) ISBN 0-310-29074-0

''Jesus Wants to Save Christians: A Manifesto for the Church in Exile'' (Zondervan, 2008) ISBN 0-310-27502-4

''Drops Like Stars: A Few Thoughts on Creativity and Suffering'' (Zondervan, 2009) ISBN 0-310-32704-0

''Love Wins'' (Harper One, 2011) ISBN 0-062-04964-3

''NOOMA Videos''

References

External links

Rob Bell official website

Rob Bell debates "Love Wins" with Adrian Warnock on Premier.tv

Category:1970 births Category:Living people Category:American evangelicals Category:Christian writers Category:Missional Christianity Category:People from Grand Rapids, Michigan Category:Wheaton College (Illinois) alumni Category:American clergy

es:Rob Bell pt:Rob Bell

Sir Lloyd George Geering, ONZ, GNZM, CBE, born 26 February 1918, is a New Zealand theologian, who faced charges of heresy in 1967 for his controversial views. He considers Christian and Muslim fundamentalism to be "social evils". Geering is Emeritus Professor of Religious Studies at Victoria University of Wellington.

Biography

Geering was born in Rangiora, Canterbury, New Zealand and "embraced" the Christian tradition in 1937. He holds a Doctor of Divinity from the University of Otago and a master's degree in mathematics. He was a minister in the Presbyterian Church of Aotearoa New Zealand (PCANZ) and turned to theological teaching in 1956.

In 1967 Geering gained a high profile when he was charged with "doctrinal error" and "disturbing the peace and unity of the (Presbyterian) church". The case was brought before the 1967 General Assembly of the PCANZ, and dismissed without being much discussed. The charges were brought by a group of conservative laymen and a conservative minister. During his church trial he claimed that the remains of Jesus lay somewhere in Palestine and that the resurrection had been wrongfully interpreted by churches as a resuscitation of the body of Jesus. He also rejects the notion that God is a supernatural being who created and continues to look over the world.

Geering is a member of the Jesus Seminar and a participant in the Living the Questions program, an alternative to the evangelical Alpha course, which he views as dangerous indoctrination sadly growing among even mainstream churches. He is also a member of the Sea of Faith Network (New Zealand).

He was honoured in 1988 as a Commander of the Order of the British Empire and in 2001 as Principal Companion of the New Zealand Order of Merit. In the 2007 New Year Honours List he was made a Member of the Order of New Zealand.

Geering is a patron of the Coalition for Open Government

Bibliography

''Such Is Life!: A Close Encounter With Ecclesiastes'' (2010). Steele Roberts, ISBN 1598150235

''Coming Back to Earth: From gods to God to Gaia'' (2009). Polebridge Press, ISBN 1598150162

''In Praise of the Secular'' (2007). St Andrews, ISBN 0958288003

''Is Christianity Going Anywhere?'' (2004). St Andrews, ISBN 0958364583

''Wrestling with God: The Story of My Life'' (2006). ISBN 1-877242-36-5

''The Greening of Christianity'' (2005) ISBN 0-9583645-9-1

''Christianity without God'' (2002). Polebridge Press, ISBN 0-944344-92-5

''Christian Faith at the Crossroads'' (revised 2001). Polebridge Press, ISBN 0-944344-83-6

''The World to Come: From Christian Past to Global Future'' (1999). Polebridge Press, ISBN 0-944344-76-3

''Tomorrow's God: How We Create our Worlds'' (1996). Polebridge Press reprint 2000, ISBN 0-944344-81-X

''In the World Today'' (1988)

''The World of Relation: An Introduction to Martin Buber's I and Thou'' (1983)

''Faith's New Age: A Perspective on Contemporary Religious Change'' (1980)

''Resurrection - A Symbol of Hope'' (1971)

''God in the New World'' (1968)

Notes

References

Morris P and Grimshaw M (eds.)(2008) ''Lloyd Geering Reader: Prophet of Modernity'' Victoria University Press. ISBN 9780864735478

Pelly R and Stuart P (2006) ''A Religious Atheist? Critical Essays on the Work of Lloyd Geering'' Otago University Press. ISBN 978 1 877372 37 7

Veitch, James (1990) ''Faith in an age of turmoil: essays in honour of Lloyd Geering'', Oriental University Press, ISBN 9780746501542

External links

The Last Western Heretic – Lloyd Geering TVNZ Documentary, 2008.

Geering, Lloyd ''New Zealand Book Council''. Retrieved 26 December 2010.

Why is Lloyd Geering still important? ''Stimulus Journal'', February 2008.

Category:1918 births Category:Commanders of the Order of the British Empire Category:Living people Category:Members of the Order of New Zealand Category:New Zealand religious leaders Category:New Zealand theologians Category:Knights Grand Companion of the New Zealand Order of Merit Category:Religious naturalists Category:Theologians Category:University of Otago alumni Category:People from the Canterbury Region

Coordinates	51°9′″N19°0′″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

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