Tuam

Wednesday, 05 December 2012

Open Collage in a new Window

Email the Collage

Loading suggestions ...

Ahascragh
Ahascragh (Irish: Áth Eascrach, meaning "Ford of the Esker") is a village in east Galway, Ireland. It is located 11 km (7 mi) (7 mi) north-west of Ballinasloe on the Ahascragh/Bunowen River, a tributary of the River Suck. The R358 regional road passes through the village.
The Patron saint of the village is Saint Cuan. His death is recorded in the Annals of the Four Masters in 788 A.D. The Annals also mention the battle of Ahascragh in 1307 between the English forces and O'Kelly Chieftains.
Ahascragh had two Anglo-Irish seats of residence, located in Castlegar and Clonbrock, with respective period houses. In Castlegar sat the Mahon family. The Mahons were settled at Castlegar from the late 17th century. They intermarried on a number of occasions with members of the Browne family of Westport. In 1819 the head of the family became a baronet. In the 1830s, at the time of the first Ordnance Survey, Ross Mahon was the proprietor of several townlands in the parish of Ahascragh. The Mahon estate was one of the principal lessors in the parish of Grange, barony of Loughrea at the time of Griffith's Valuation. Mr. Charles Filgate acted as agent for this property. The Mahons also held extensive lands in the baronies of Clonmacnowen and Killian. In the 1870s the Castlegar estate amounted to over 32 km² (8,000 acres) in county Galway as well as over 3.2 km² (800 acres) in the parish of Termonbarry, barony of Ballintober North, county Roscommon. In 1906 Sir William Mahon held over 4.9 km² (1,200 acres) of untenanted land in the Ahascragh area. MacLochlainn writes that most of the estate was sold to the Land Commission in 1977. In 1979 the house was sold by the Mahons to John Horan, who advertised the house for sale again in 1988. There is still a house at this site.

wn.com/Ahascragh
Ardboe High Cross
Ardboe High Cross (Irish: Seanchrois Ard Bó) is a high cross and national monument located in Ardboe, County Tyrone, Northern Ireland.It was the first High Cross built in Ulster.This cross is about 18.5 feet high and 3.5 feet wide.It a cross which depicts twenty two panels of Old and New testament scenes.The cross stands at the entrance to a cimetery and a monastery and a church from the seventeeth century which was founded in 590 by Saint Colman. The monastery was destroyed by fire in the twelveth century.The name "Arb Boe" means "hill of the cow" it comes from a weird legend that the monastery of Ardboe was built from the milk of a magic cow out of Lough Neagh. It is believed to have been erected in either the ninth or the tenth century and forms the only remaining part of an early monastery on the site. At around 5.6 metres, Ardboe High Cross is Northern Ireland's tallest cross. Although the head of the cross is damaged, it seems to be the only such cross in Northern Ireland to remain largely complete and original.

wn.com/Ardboe_High_Cross
Australia
Australia ( /əˈstreɪljə/), officially the Commonwealth of Australia, is a country in the Southern Hemisphere comprising the mainland of the Australian continent as well as the island of Tasmania and numerous smaller islands in the Indian and Pacific Oceans. It is the world's sixth-largest country by total area. Neighbouring countries include Indonesia, East Timor and Papua New Guinea to the north; the Solomon Islands, Vanuatu and New Caledonia to the north-east; and New Zealand to the south-east.
For at least 40,000 years before European settlement in the late 18th century, Australia was inhabited by indigenous Australians, who belonged to one or more of roughly 250 language groups. After discovery by Dutch explorers in 1606, Australia's eastern half was claimed by Great Britain in 1770 and settled through penal transportation to the colony of New South Wales from 26 January 1788. The population grew steadily in subsequent decades; the continent was explored and an additional five self-governing Crown Colonies were established.

wn.com/Australia
Australian
Australian people, or simply Australians, are the citizens of Australia. Australia is a multi-ethnic nation, and therefore the term "Australian" is not a racial identifier. Aside from the Indigenous Australian population, nearly all Australians or their ancestors immigrated within the past 230 years. Colloquial names used to refer to Australians include Aussies, and Antipodeans.
The mainstream Australian culture (occasionally defined as the Anglo-Celtic culture), is a Western culture largely derived from the traditions of Western European migrants beginning with the early settlers from England, Scotland, and Ireland. The populations of Sydney, Melbourne and the other major cities are different from the demographics of rural Australia as a result of the differing migration patterns.
Australian people can refer to:
The earliest accepted timeline for the first arrivals of indigenous Australians to the continent of Australia places this human migration to at least 40,000 years ago most probably from the islands of Indonesia and Papua New Guinea.

wn.com/Australian
Ballinasloe
Ballinasloe (Irish: Béal Átha na Sluaighe, meaning "ford mouth of the hosts") is a town in the easternmost part of County Galway in Ireland.
The town developed as a crossing point on the River Suck, a tributary of the Shannon. The Irish placename — meaning the mouth of the ford of the crowds — reflects this purpose. The latter part of the name suggests the town has been a meeting place since ancient times. The patron saint of Ballinasloe is Saint Grellan, whom tradition believes built the first church in the area at Kilcloony. A local housing estate, a GAA club, the branch of Conradh na Gaeilge, and formerly a school are named after him.
Every October, Ballinasloe is host to the ancient annual October Fair. Chiefly agricultural in the past, it is now focused on the horse. The Ballinasloe Fair is one of the oldest horse fairs in Europe; bathed in history it dates back to the 18th century. Today the ever popular fair is still held, along with a festival that attracts up to 100,000 visitors from all over the world. The town also boasts a successful summer festival called An tSúca Fiain.

wn.com/Ballinasloe
Ballinderreen

Ballinderreen (Irish: Baile an Doirín, meaning "townland of the little oak grove") is a village located on the N67 route between Kilcolgan and Kinvara in south County Galway, in Ireland.
Ballinderreen village is approximately 22 km south of Galway City and is a part of the townland of Ballinderreen. Ballinderreen is both the name of the catholic diocesan parish of Galway and the townland where the village is situated. It takes its name from oak trees in the village. The Irish name of the village, Baile an Doirín, means town of the little derry or little oakwood, suggesting the area may once have been more heavily forested with oak trees. It contains the early Christian settlement of Surney of Drumacoo. It had a population of 997 under the 2006 census (under Drumacoo). This represents an increase of 15% on the 2002 figure [1]. The Ballinderreen colours are two vertical stripes of green and white. The parish of Ballinderreen covers a larger area taking in part of the village of Kilcolgan on the N18 and borders Clarinbridge, Kinvara and Ardrahan.

wn.com/Ballinderreen
Ballyhaunis
Ballyhaunis (Irish: Béal Átha hAmhnais) is a town in County Mayo, Ireland. It is situated at the crossroads of the N60 and N83 National secondary roads and on the railway line connecting Dublin to Westport and Ballina.
It is thought that the town grew up around St Mary's Augustinian Friary (popularly referred to as "the Abbey"), which was founded in 1348, according to local tradition. The town and the surrounding hinterland is steeped in history and contains an extraordinary concentration of megalithic monuments. Local writer Paul Waldron explains that the full meaning of the name Béal Átha hAmhnais remains elusive: "The origins of that name has been the subject of much study and debate over the centuries. Beal Átha means the ford mouth, but what the last element means is still the subject of debate. Suggestions range from derivatives of 'Abhann', meaning river, or of 'amhnas', said to mean 'strife' or 'plunder'."
The town is a mixed community where farming, private business and industry are the main sources of employment. Employment, infrastructure and continued development of the town are key issues addressed by the Ballyhaunis Local Area Plan 2010-2016, adopted by Mayo County Council on 8 February 2010.

wn.com/Ballyhaunis
Barnaderg
Barnaderg (Irish: Bearna Dhearg, meaning "red gap") is a village northeast of Tuam in eastern County Galway, Ireland.
Barnaderg Castle was a 16th century stronghold of the O'Kelly clan.
In June 2008, a new €1.5m extension was opened at Barnaderg National School, which has 87 pupils. The extension provides a new classroom, a general purpose room, a library, a learning support room, a resource room, a staff room and an office and store rooms. Refurbishment of the existing building and extensive on site works were also carried out.
Coordinates: 53°29′N 8°43′W / 53.483°N 8.717°W / 53.483; -8.717

wn.com/Barnaderg
Bewcastle Cross
The Bewcastle Cross is an Anglo-Saxon cross still in its original position in the churchyard of St Cuthbert's church Bewcastle, near Carlisle, Cumbria, England. The cross probably dates from the 7th or early 8th century (see below) and features reliefs and inscriptions in the runic alphabet. The head of the cross is missing but the remains are 14.5 feet (4.4 metres) high, and almost square in section (56 x 54 cm at the base). It has been described by Nikolaus Pevsner thus; "The crosses of Bewcastle and Ruthwell....are the greatest achievement of their date in the whole of Europe."
The cross is similar in many respects to the Ruthwell Cross, though the inscriptions are simpler, and seem to have a memorial function; together they are the largest and most elaborately decorated Anglo-Saxon crosses to have survived mostly intact, and they are generally discussed together.
The dating of both remains controversial, though Éamonn Ó Carragaáin, writing in 2007, says that "although there is lively discussion about the dates of these monuments, there is a growing consensus that both are to be dated to the first half of the eighth century: as it were, to the “Age of Bede” (who died in 735) or to the generation after his death"

wn.com/Bewcastle_Cross
Carnmore
Carnmore (Irish: An Carn Mór) is located at the southern end of the parish of Claregalway, approximately 8 miles (13 km) east of Galway city in County Galway, Ireland. Carnmore lies within the Gaeltacht although the vast majority of residents there use English as their first language. The area is most widely known for being the location of Galway Airport and also for its Senior Hurling team.
Of archaeological interest in the area there is a beautiful Souterrain which was discovered a few years ago - it had two or three chambers and a creep entrance to each chamber which were well built and about 7-foot (2.1 m) high. It was filled in because it was close to the foundation of a dwelling house. There is also a Lisheen in Carnmore where mostly children are buried but some adults too. There are also a few Dolmen type burial sites in the area. In Claregalway there is the Franciscan Friary whose walls and tower are in good condition. There are the remains of five castles in the parish, most of them in ruins - Claregalway, Cloghmoyle, Lydican, Lissarulla and Kiltrogue.

wn.com/Carnmore
Carraroe
Carraroe (Irish: An Cheathrú Rua, its official name) is a village in County Galway, Ireland. The village is within the Irish-speaking region (Gaeltacht) of Connemara, and is famous for its traditional fishing boats known as Galway Hookers. Its population is widely dispersed over Carraroe peninsula between Greatman's Bay (Cuan an Fhir Mhóir) and Casla Bay (Cuan Chasla). Carraroe has an unusual 'coral' beach, Trá an Dóilín, a biogenic gravel beach actually made of coralline algae known as "maerl".
It is served by Bus Éireann route 424 from Galway.
Carraroe has two hotels, Ostan an Doilin and Ostan An Cheathrú Rua. The public houses include Realt na Maidine (An Realt), Tigh 'N Tailliura, and An Cistin (Shea's).
Galway Hookers are a distinctive form of native Irish boat, and Carraroe is today probably the single most important centre for these boats. Every August bank holiday, Carraroe hosts Féile an Dóilín, the largest Galway hooker festival in Ireland, and one of the largest maritime festivals in the country. The 2006 Féile an Dóilín, which is named after the area's unique "coral strand", was the largest gathering of Galway hookers in the history of Galway hooker regattas.^{[citation needed]} The main boats are the larger Báid Mhóra (big boats) and Leathbháid (half-boats), which in earlier times were used for hauling turf from the peat bogs in Connemara to the Aran Islands and the Burren of County Clare, where peat is absent. The smaller boats are the Gleoiteoga, which were traditionally used for fishing.These boats can be found in the Caladh Thadhg area in Carraroe,which is the main pier in Carraroe.From this pier you will get breathtaking views of the Twelve Bens mountains.

wn.com/Carraroe
Claregalway
Baile Chláir or Baile Chláir na Gaillimhe (anglicized Claregalway) is a Gaeltacht village about 10 km north of Galway in County Galway, Ireland. Claregalway was founded on the banks of the River Clare, hence the derivation of its name: Baile Chláir na Gaillimhe meaning "town on the Clare, in Galway". Claregalway lies within the Gaeltacht and traditionally most of the locals would have only spoken English as a second language. An influx of new residents over the last 30 years has meant that most residents now rarely, if ever, speak Irish. The village sits at the junction of the busy N17 and N18 national primary routes and over 27,000 vehicles pass through the village everyday.
This village has an ancient heritage stretching back over a thousand years. It has many features of historical interest but two of the largest ones on the banks of the river include the Claregalway Friary, founded in mid-13th century, and a Norman watchtower (small castle) completed in the 16th century. This watchtower is currently being refurbished for use as a residence. During 2001, a restoration of an old bridge over the old course of the River Clare was completed. These nine stone arches are above the level of the current road.

wn.com/Claregalway
Clifden
Clifden (Irish: An Clochán, meaning "bee-hive cell") is a town on the coast of County Galway, Ireland and being Connemara's largest town, it is often referred to as "the Capital of Connemara". It is located on the Owenglen River where it flows into Clifden Bay. The town is linked to Galway city by the N59 and is a popular tourist destination for those touring Connemara.
The town was founded at the start of the 19th century by John D'Arcy (1785–1839) who lived in Clifden Castle (which is now a ruin that can be seen from the Sky Road west of Clifden). The Sky Road in Clifden is one of the best tourist attractions in the entire Connemara region. The circular route is 11 km long and takes you out west from Clifden.
It is the birth place of Jon Riley, Saint Patrick's Battalion's commander, who fought for Mexico in the Mexican-American War the 19th century.
Clifden gained prominence in the early 1900s when Guglielmo Marconi built his first high power transatlantic long wave wireless telegraphy station four miles (6 km) south of the town to minimize the distance to its sister station in Glace Bay, Nova Scotia. The first point-to-point fixed wireless service connecting Europe with North America opened for public service with the transmission of 10,000 words on 17 October 1907 and ceased operation on 25 July 1922 after suffering serious damage in the Irish Civil War. Transatlantic wireless service formerly provided by the Clifden station was transferred to the more modern Marconi wireless station near Waunfawr, Wales. At peak times, over 400 people had been employed by the Clifden wireless station, but none more famous than Jack Phillips, who later died as the heroic chief Radio Operator on the Titanic.

wn.com/Clifden
Clonmacnoise
The monastery of Clonmacnoise (Cluain Mhic Nóis in Irish, meaning "Meadow of the Sons of Nós", or perhaps, albeit less likely, Cluain Muccu Nóis "Meadow of the Pigs of Nós") is situated in County Offaly, Ireland on the River Shannon south of Athlone.
Clonmacnoise was founded sometime between 545 and 548 by Ciarán Mac a tSaor, a young man from Rathcroghan, Co. Roscommon. Until the 9th century it had close associations with the kings of Connacht. The strategic location of the monastery helped it become a major centre of religion, learning, craftsmanship and trade by the 9th century and together with Clonard it was the most famous in Ireland, visited by scholars from all over Europe. From the ninth until the eleventh century it was allied with the kings of Meath. Many of the high kings of Tara and Connacht were buried here.
Shortly after his arrival with seven companions - at the point where the major east-west land route through the bogs of central Ireland along the Eiscir Riada, an esker left by the receding glaciers of the last ice age crossed the River Shannon - Saint Ciarán met Diarmait Uí Cerbaill who helped him build the first church at the site. This was a small wooden structure and the first of many small churches to be clustered on the site. Diarmuid was to be the first man to be crowned High King of Ireland while a practising Christian. Ciarán died less than one year later of the yellow fever (Justinian Plague) and was reportedly buried under the original wooden church, now the site of the 9th century stone oratory, Temple Ciarán. Annals record that he died at the age of 33, one of the many coincidences recorded between Ciarán's life and that of Jesus Christ.

wn.com/Clonmacnoise
Connacht
Connacht /ˈkɒnɔːt/ (Irish: Connachta / Cúige Chonnacht [ˈkɔnəxtə]), formerly anglicised as Connaught, is one of the Provinces of Ireland situated in the west of Ireland. In Ancient Ireland, it was one of the fifths ruled by a "king of over-kings" (in Irish: rí ruirech). Following the Norman invasion of Ireland, the ancient kingdoms were shired into a number of counties for administrative and judicial purposes. In later centuries, local government legislation has seen further sub-division of the historic counties. In modern times, clusters of counties have been attributed to certain provinces but these clusters have no legal status. The province itself, while enjoying common usage and forming a strong part of local identity, has no official function for local government purposes. Along with counties from other provinces, it lies in the North-West constituency for elections to the European Parliament.
It consists of the counties of Galway, Leitrim, Mayo, Roscommon and Sligo. Its main urban centres are Galway in the south and Sligo in the north. It is the smallest of the four Irish provinces, with a population of 542,039.

wn.com/Connacht
Cornwall
Cornwall ( /ˈkɔrnwɔːl/ or /ˈkɔrnwəl/;Cornish: Kernow [ˈkɛrnɔʊ]; Latin: Cornubia or Cornuvia) is a unitary authority and ceremonial county of England, within the United Kingdom. It is bordered to the north and west by the Celtic Sea, to the south by the English Channel, and to the east by the county of Devon, over the River Tamar. Cornwall has a population of 537,400 and covers an area of 3,563 km² (1,376 sq mi). The administrative centre and only city is Truro.
The area now known as Cornwall was first inhabited in the Palaeolithic and Mesolithic periods. It continued to be occupied by Neolithic and then Bronze Age peoples, and later (in the Iron Age) by Brythons with distinctive cultural relations to neighbouring Wales and Brittany. There is little evidence that Roman rule was effective west of Exeter and few Roman remains have been found. Cornwall was a division of the Dumnonii tribe—whose tribal centre was in the modern county of Devon—known as the Cornovii, separated from Wales after the Battle of Deorham, often coming into conflict with the expanding English kingdom of Wessex before King Athelstan in AD 936 set the boundary between English and Cornish at the Tamar. From the early Middle Ages, British language and culture was apparently shared by Brythons trading across both sides of the Channel, evidenced by the corresponding high medieval Breton kingdoms of Domnonee and Cornouaille and the Celtic Christianity common to both territories.

wn.com/Cornwall
County Galway
County Galway (Irish: Contae na Gaillimhe) is a county in Ireland. It is located in the West Region and is also part of the province of Connacht. It is named after the city of Galway. Galway County Council is the local authority for the county. There are several strongly Irish-speaking areas in the west of the county. The population of the county is 250,541 according to the 2011 census.
The first inhabitants in the Galway area arrived over 7000 years ago. Shell middens tell us about the existence of people as early as 5000 BC.
The county originally comprised several kingdoms and territories which predate the formation of the county. They included Aidhne, Uí Maine, Maigh Seóla, Conmhaícne Mara, Soghain and Máenmaige. County Galway came into official existence c. 1569.
A number of inhabited islands are administered by the county; they include Oileáin Árann (Aran Islands) and Inis Bó Fine (Inishbofin).
With the arrival of Christianity many monasteries were built, and written records of events in the area and of its people were kept. These were followed by a number of law-tracts, genealogies, annals and miscellaneous accounts. Extant manuscripts containing references to Galway include:

wn.com/County_Galway
Crowle Stone
The Crowle Stone is the remains of an Anglo-Saxon cross at the back of the Church of England parish church of St Oswald at Crowle, Lincolnshire.
This was originally carved as a cross shaft and until 1919 it was used as a lintel over the west door. The preservation of the stone is almost certainly as a result of the Norman masons reusing it when the church was built in 1150.
The stone measures 6 ft 11 in (2.11 m) in height 16 in (410 mm) thick and 8.5 in (220 mm) wide.
The stone is ornately carved on all three sides. At the bottom of one face there is a runic inscription which would date the cross shaft as being before 950 as the use of runes had almost completely died out by then.
Coordinates: 53°36′28″N 0°50′07″W / 53.6077°N 0.8352°W / 53.6077; -0.8352

wn.com/Crowle_Stone
Dupplin Cross
The Dupplin Cross is a carved, monumental Pictish stone, which dates from around 800 A.D. It was first recorded by Thomas Pennant in 1769, on a hillside in Strathearn, a little to the north (and on the opposite bank of the river Earn from) Forteviot and Dunning. In 2002 it was placed in the care of Historic Scotland, and was placed for preservation under the 12th century tower of St Serf's church in Dunning (also in the care of Historic Scotland). Open to the public April-September.
The Dupplin Cross is a high cross, that is a free-standing stone cross. While relatively common in Ireland, Northumbria and in Dál Riata, such crosses are rare survivals in the lands of the Picts, though fragments of shattered crosses (probably cast down during the 16th century Reformation) show that a number once existed. Early records report that a second cross, 'Cross of Dronachy', stood on the lands of Invermay, south of Forteviot and also overlooking Forteviot, but this is now lost. The cross base survives in situ, but the records do not provide details of its exact form.

wn.com/Dupplin_Cross
Eltham
Coordinates: 51°27′05″N 0°03′06″E / 51.451476°N 0.051773°E / 51.451476; 0.051773
Eltham ( /ˈɛltəm/) is a district of south London, England, located in the Royal Borough of Greenwich. It is situated 8.6 miles (13.8 km) east south-east of Charing Cross. The area is identified in the London Plan as one of 35 major centres in Greater London.
Eltham was originally developed along part of the road from London to Maidstone (Pilgrims' Way) and lies 3 miles (4.8 km) almost due south of Woolwich. Mottingham, to the south, was originally part of the parish, explaining why Eltham College is not actually in Eltham any more.
Eltham was a civil parish of Kent until 1889 when it became part of the County of London and from 1900 formed part of the Metropolitan Borough of Woolwich. The metropolitan borough was abolished in 1965 and Eltham then became part of the then London Borough of Greenwich.
Eltham today is one of the largest suburban developments in the borough with a population of almost 88,000 people.

wn.com/Eltham
England
England ⁱ/ˈɪŋɡlənd/ is a country that is part of the United Kingdom. It shares land borders with Scotland to the north and Wales to the west; the Irish Sea is to the north west, the Celtic Sea to the south west, while the North Sea to the east and the English Channel to the south separate it from continental Europe. Most of England comprises the central and southern part of the island of Great Britain in the North Atlantic. The country also includes over 100 smaller islands such as the Isles of Scilly and the Isle of Wight.
The area now called England was first inhabited by modern humans during the Upper Palaeolithic period, but it takes its name from the Angles, one of the Germanic tribes who settled during the 5th and 6th centuries. England became a unified state in AD 927, and since the Age of Discovery, which began during the 15th century, has had a significant cultural and legal impact on the wider world. The English language, the Anglican Church, and English law—the basis for the common law legal systems of many other countries around the world—developed in England, and the country's parliamentary system of government has been widely adopted by other nations. The Industrial Revolution began in 18th-century England, transforming its society into the world's first industrialised nation. England's Royal Society laid the foundations of modern experimental science.

wn.com/England
Furbo, County Galway
Na Forbacha (anglicized as Furbo or Furbogh) is a settlement with a population of around 800 in Connemara, County Galway, Ireland. It lies along the coast between Barna and Spiddal. It is a Gaeltacht area where Irish is the main language used in the school, church and at community meetings. The figure for those who self-report as speaking Irish daily is 39%. Furbo is the first village after Galway City where Irish is a community language which becomes more stronger when you get to An Spidéal. The headquarters of the Gaeltacht Authority, Údarás na Gaeltachta, is located in Furbo.
It has a typical Gaeltacht style of settlement with no village street or centre, but rather comprises around fourteen townlands, most of which run North to South from the bog to the foreshore. Although the settlement is approximately 12 km from Galway city centre it has maintained its rural nature quite successfully in recent years due to strong opposition to large scale development from locals. Due to its proximity to Galway, and consequential pressure from property developers, housing developments generally have an Irish language clause applied. Currently housing developments have a requirement that 80% plus of housing units are reserved for Irish speakers.

wn.com/Furbo,_County_Galway
Galway
Galway (Irish: Gaillimh, pronounced [ˈɡalʲɪvʲ]) or City of Galway (Cathair na Gaillimhe) is a city on the west coast of Ireland. It is located on the River Corrib between Lough Corrib and Galway Bay and is surrounded by County Galway. It is the third largest city within the state (after Dublin and Cork), though if the wider urban area is included then it falls into fourth place behind Limerick. The population of Galway city at the 2011 census was 75,529, rising to 76,778 across the entire urban area.
The city takes its name from the Gaillimh river (River Corrib) that formed the western boundary of the earliest settlement, which was called Dún Bhun na Gaillimhe ("Fort at the mouth of the Gaillimh"). The word Gaillimh means "stony" as in "stony river" (the mythical and alternative derivations are given in History of Galway). Historically, the name was written as Gallive, which is closer to the Irish pronunciation.
The city also bears the nickname "City of the Tribes" Irish: Cathair na dTreabh because "fourteen tribes of" merchant families led the city in its Hiberno-Norman period. The term tribes was often a derogatory phrase in Cromwellian times. The merchants would have seen themselves as Irish gentry and loyal to the King. They subsequently adopted the term as a badge of honour and pride in defiance of the town's Cromwellian occupiers.

wn.com/Galway
Garrafrauns
Garrafrauns (Irish: Na Garfráin) is a village and 202 acre townland in north County Galway, Ireland. The name Garrafrauns is derived from either Garra bhfearán (garden of the wild brambles) or Garbhthráin (rough grassy place). The village consists of a church, school, post office, garage, community centre, and three public houses. Garrafrauns is four miles from Dunmore along the R328 road. Other neighbouring towns and villages are Cloonfad (5 miles), Irishtown (3 miles), Milltown (5 miles), and Tuam (9 miles).
A sandstone, cruciform, gothic design church with a thatched roof and whitewashed interior was built in Garrafrauns village in 1820. A replacement church situated across the road from this original, was completed in 1913 and consecrated by Archbishop Gilmartin of Tuam. The bell tower has since been removed. Garrafrauns lies in the middle of a half parish of Dunmore, and the parish comprises 16 townlands.
Exterior view of old church
Exterior view of St. Patrick's Church
Alter and window

wn.com/Garrafrauns
Germany
Germany (ⁱ/ˈdʒɜrməni/), officially the Federal Republic of Germany (German: Bundesrepublik Deutschland, pronounced [ˈbʊndəsʁepuˌbliːk ˈdɔʏtʃlant] ( listen)), is a federal parliamentary republic in Europe. The country consists of 16 states while the capital and largest city is Berlin. Germany covers an area of 357,021 km² and has a largely temperate seasonal climate. With 81.8 million inhabitants, it is the most populous member state and the largest economy in the European Union. It is one of the major political powers of the European continent and a technological leader in many fields.
A region named Germania, inhabited by several Germanic peoples, was documented before AD 100. During the Migration Period, the Germanic tribes expanded southward, and established successor kingdoms throughout much of Europe. Beginning in the 10th century, German territories formed a central part of the Holy Roman Empire. During the 16th century, northern German regions became the centre of the Protestant Reformation while southern and western parts remained dominated by Roman Catholic denominations, with the two factions clashing in the Thirty Years' War, marking the beginning of the Catholic–Protestant divide that has characterized German society ever since. Occupied during the Napoleonic Wars, the rise of Pan-Germanism inside the German Confederation resulted in the unification of most of the German states into the German Empire in 1871 which was Prussian dominated. After the German Revolution of 1918–1919 and the subsequent military surrender in World War I, the Empire was replaced by the Weimar Republic in 1918, and partitioned in the Treaty of Versailles. Amidst the Great Depression, the Third Reich was proclaimed in 1933. The latter period was marked by Fascism and World War II. After 1945, Germany was divided by allied occupation, and evolved into two states, East Germany and West Germany. In 1990 Germany was reunified.

wn.com/Germany
Gosforth Cross
The Gosforth Cross is a large stone Anglo-Saxon cross in the churchyard at Gosforth in the English county of Cumbria. Formerly part of the kingdom of Northumbria, the area was settled by Scandinavians some time in either the 9th or 10th century. The cross itself dates to the first half of the 10th century.
The Gosforth Cross has elaborate carvings which have been interpreted as representing characters and scenes from Norse mythology. The Gosforth Cross were first identified in 1886 by the amateur antiquarian Charles Arundel Parker in his book entitled The Ancient Crosses at Gosford and Cumberland.who demonstrated that the cross showed scenes described in the Poetic Edda. Those include images identified as:
The cross also has Christian symbolism, including a depiction of the crucifixion of Christ. The combination of Christian and Norse pagan symbolism on the cross may be evidence of the use of pagan stories to illustrate Christian teachings.
The cross is 4.4 metres tall and made out of red sandstone. It is estimated to date from 920-950 and is still in fairly good condition. The importance of Irton and Gosforth cross caused the Victoria and Albert Museum to have replicas made of both crosses in 1882. They are on display in the Cast Hall at the museum. In 1887, the Rev. William Slater Calverley commissioned a replica life-sized copy of this cross and erected it in the churchyard at Aspatria, Cumbria.

wn.com/Gosforth_Cross
Headford
Headford (Irish: Áth Cinn) is a town in County Galway, located 26 km north of Galway city in the west of Ireland. It is on the N84 national secondary road from Galway to Castlebar and the R333, and R334 regional roads also serve the town.
In his 1837 Topographical Dictionary of Ireland, Samuel Lewis recorded a population of 1,441. He described the town in some detail:
This is a neat and clean town, having been much improved by its proprietor, R. J. Mansergh St. George, Esq.; it has a considerable trade, and commands fine views of Lough Corrib, and the mountains of Joyces' country and Mayo. It comprises 217 houses, is a chief constabulary police station, and has petty sessions on Mondays; here is also a dispensary. Bobbin lace, coarse linen, and flannel are made. The market is on Tuesday, and fairs are held on May 11th and Oct. 14th. Headford Castle is the residence of R. J. M. St. George, Esq.; it is a handsome modern building, erected on the ruins of the ancient castle; the extensive demesne, which is laid out with great taste, is entered from the town by a good gateway. Here is also Clydagh House, the seat of G. Staunton Lynch, Esq.

wn.com/Headford
Houston
Houston ( /ˈhjuːstən/) (Alibamu: Yosti ) is the largest city in the state of Texas, and the fourth-largest city in the United States. According to the 2010 U.S. Census, the city had a population of 2.1 million people within an area of 656.3 square miles (1,700 km²). Houston is the seat of Harris County and the economic center of Houston–Sugar Land–Baytown, which is the fifth-largest metropolitan area in the United States, with 6.08 million people as of July 1st, 2011.
Houston was founded in 1836 on land near the banks of Buffalo Bayou. It was incorporated as a city on June 5, 1837, and named after then-President of the Republic of Texas—former General Sam Houston—who had commanded at the Battle of San Jacinto, which took place 25 miles (40 km) east of where the city was established. The burgeoning port and railroad industry, combined with oil discovery in 1901, has induced continual surges in the city's population. In the mid-twentieth century, Houston became the home of the Texas Medical Center—the world's largest concentration of healthcare and research institutions—and NASA's Johnson Space Center, where the Mission Control Center is located.

wn.com/Houston
Iona Abbey
Iona Abbey is located on the Isle of Iona, just off the Isle of Mull on the West Coast of Scotland. It is one of the oldest and most important religious centres in Western Europe. The abbey was a focal point for the spread of Christianity throughout Scotland and marks the foundation of a monastic community by St. Columba, when Iona was part of the Kingdom of Dál Riata.
In 563, Columba came to Iona from Ireland with twelve companions, and founded a monastery which grew to be an influential centre for the spread of Christianity among the Picts and Scots. Kings were crowned, and also buried, on Iona. The Book of Kells, a famous illuminated manuscript, is believed to have been produced by the monks of Iona in the years leading up to 800.The Chronicle of Ireland was also produced at Iona until about 740.^{[citation needed]} In 806, Vikings massacred 68 monks in Martyrs' Bay, and Columba's monks returned to Ireland, and a Monastery at Kells: other monks from Iona fled to the Continent, and established Monasteries in Belgium, France, and Switzerland. In 825, St Blathmac and those monks who had returned with him to Iona, were martyred by a further Viking raid, and the Abbey burned. However, it was probably not deserted. Its continued importance is shown by the death there in 980 of Amlaíb Cuarán, a retired King of Dublin.

wn.com/Iona_Abbey
Kilclooney
Kilclooney is a townland located near Ballinasloe, County Galway, Ireland.
Coordinates: 53°20′31″N 8°16′23″W / 53.342°N 8.273°W / 53.342; -8.273

wn.com/Kilclooney
Kilcolgan
Kilcolgan (Irish: Cill Cholgáin, meaning "Colgan's church"), is a village on the mouth of the Kilcolgan River at Dunkellin Bay in County Galway, Ireland. The N18 passes through the settlement. There are also two public houses, Donoghue's and Raftery's Rest (a public house where, supposedly, the bard Raftery once stayed).

wn.com/Kilcolgan
Kildalton Cross
The Kildalton Cross is a monolithic high cross in Celtic cross form in the churchyard of the former parish church of Kildalton (from Scottish Gaelic Cill Daltain, "Church of the Foster Son" (i.e. St John the Evangelist) on the island of Islay in the Inner Hebrides, Scotland. It was carved probably in the second half of the 8th century AD, and is closely related to crosses of similar date on Iona. It is often considered the finest surviving Celtic cross in Scotland, and is certainly one of the most perfect monuments of its date to survive on western Europe. The cross and the adjacent roofless medieval parish church are in the care of Historic Scotland (access at all times). A simpler cross of late medieval date stands nearby.
Coordinates: 55°41′2″N 6°2′40″W / 55.68389°N 6.04444°W / 55.68389; -6.04444

wn.com/Kildalton_Cross
Kilkerrin
Kilkerrin (Irish: Cill Choirín) is a village in County Galway, Ireland. It is situated on the R364 regional road 6km south of the town of Glenamaddy. Notable features in the area are Kiltullagh Lake and the Lough Lurgeen raised bog.

Coordinates: 53°33′9″N 8°34′4″W / 53.5525°N 8.56778°W / 53.5525; -8.56778

wn.com/Kilkerrin
Kilkieran
Cill Chiaráin (anglicized as Kilkieran) is a village in County Galway, Ireland. The R340 road along the coast from Galway city passes through Cill Chiaráin.
Cill Chiaráin is a Gaeltacht area of Ireland. It is linked to the nearby town of Carna by the Irish college of Coláiste Sheoisaimh, which runs courses during the summer and mid-term breaks.
Cill Chiaráin is Irish for "Ciarán's church" and is named after Saint Ciarán, who spent many years living in the village. There is a National School, a Church and a Holy Well named after him. Also, up on the hill overlooking the whole of Cill Chiaráin there is a cross erected in his honour and in front of that there is a place called "Leaba Chiaráin" ("Ciarán's bed").
Cill Chiaráin holds place for many tourists and every year it plays host to the Connemara Triathlon.
There is also a Cill Chiaráin in County Kilkenny.

wn.com/Kilkieran
Killagoola
Killagoola (Cill Ogúla) is a small townland lying in the parish of Moycullen in County Galway, Ireland.
It is located about 8 miles from Galway city, just off the N59 road which travels north from Galway towards Clifden. Its name is derived from the Irish name of Chill U'goola, which means Church on the Shoulder (of a hill). Indeed there is the ruins of a small church within the boundaries of killagoola, on the largest hill in the area, Cru Mountain.
Until the first half of the 20th century, Gaelic was the language used in the area, but this was lost in the latter half, with a change to English.
Killagoola has locally derived place-names such as Mountview, Sruthan, Sceith and Baile Thiar to distinguish areas of the townland. Lough Kip river runs from the lake, Lough Kip, through the townland towards Ballyquirke Lake, a feeder for the much bigger lake, the Corrib.
Most of the land in the area is used as farmland, reclaimed from boggy or mountainous areas.
Some of the families living in the area have lived there for generations and their names can be viewed on land deeds from the 19th century. After a drop in the townland population from the 1960s to the 1980s, an influx of people in the 1990s, due to its proximity to Galway city, has bolstered the small population.

wn.com/Killagoola
Killimor
Killimor (Irish: Cill Íomair, meaning "Iomar's church")
Coordinates: 53°09′54″N 8°17′17″W / 53.165°N 8.288°W / 53.165; -8.288
In 2011,the populaton was 789,348.

wn.com/Killimor
Kilronan
Cill Rónáin (anglicized as Kilronan) is the main settlement on Inishmore, one of the Aran Islands off the west coast of Ireland. The ferries serving the island call at Doolin, County Clare and also Rossaveal, County Galway. The main industries are fishing and tourism. School children also visit to improve their Irish at summer schools. As of 2006, 259 people live in the village.

wn.com/Kilronan
Kiltartan
Kiltartan is a barony in County Galway, Ireland. It was formerly known as Cenél Áeda na hEchtge. It was the home of Lady Gregory, Edward Martyn, and a regular residence of W.B. Yeats.
It is alluded to in Yeats's poemAn Irish Airman Foresees His Death.
Coordinates: 53°06′N 8°49′W / 53.1°N 8.817°W / 53.1; -8.817

wn.com/Kiltartan
King Doniert's Stone
King Doniert's Stone consists of two pieces of a decorated 9th century cross, located near St Cleer, Bodmin Moor, Cornwall. The inscription is believed to commemorate Dungarth, King of Cornwall who died around 875.
The site consists of the remains of two late 9th century granite cross-shaft fragments and an underground passage and chamber. The northern cross, termed the "Doniert Stone" is 1.37 metres high with panels of decoration on three sides and the inscription "doniert rogavit pro anima". The inscription translates as "Doniert has asked [for this to be made] for his soul[’s sake’]". The inscription is thought to refer to the local ruler "Dumgarth" (or "Dwingarth") who is recorded in the early Welsh chronicle known as the Annales Cambriae, as having drowned in around 875 AD. It has a mortise slot and a plinth at the base.
The southern cross, sometimes referred to as the "Other Half Stone", is 2.1 metres high with a panel of interlace decoration on the east face, a broken mortise slot at the top and a plinth at the bottom.

wn.com/King_Doniert's_Stone
Kinvara
Kinvara (Irish: Cinn Mhara, meaning "head of the sea") is a sea port village located in the south of County Galway, Ireland. Kinvara is also the name of the parish in which the village is situated. Kinvara is occasionally spelled Kinvarra in English; this may be seen on some maps and road signs, although Kinvara is the most common spelling used nowadays. Kinvarra is still the official form of the name for the townland as shown on OSI maps and this form is still used on polling cards as the name of the townland while the District Electoral Division (DED) is called Kinvara.
Kinvara's area population according to the 2006 Census was 1160. The Great Famine in the 1840s and a series of emigrations that continued up until the 1960s reduced the population of the village – once a thriving port and a significant exporter of corn and seaweed – to no more than a few hundred people. From around the 1980s the population of the parish of Kinvara started to increase while the village started to grow in size.

wn.com/Kinvara
Kinvara (Moycullen)
Kinvara (Irish: Cinn Mhara, meaning "head of the sea" is the name of a townland in the Catholic parish of Cill Bhriocáin, civil parish of Kilcummin and barony of Moycullen in the west of County Galway. It is located on the R336 road north of the village of Casla and south of An Scríob. Its Irish Grid Reference is L967332.
Coordinates: 53°20′21″N 9°33′06″W / 53.33918°N 9.55156°W / 53.33918; -9.55156

wn.com/Kinvara_(Moycullen)
Leenaun
Leenaun (Irish: An Líonán, meaning "where the tide fills"), also Leenane, is a village and 1,845 acre townland in County Galway, Ireland. It is on the shore of Killary Harbour (Ireland's only fjord), on the northern edge of Connemara and is on the route of the Western Way long-distance trail. The village is at the junction of the N59 and R336 roads in a valley between the mountains of Munterowen West and Devilsmother, with a direct view of Ben Gorm mountain to the north, across the fjord.
Leenaun was the setting for the film, The Field, and of Martin McDonagh's plays The Beauty Queen of Leenane and The Lonesome West.
The village is on the shore of Killary Harbour fjord. The ancient woods at Maam Valley are nearby, as is the Delphi Valley in County Mayo.
Following torrential rain on 18 July 2007, the only river bridge in the village was swept away, cutting the town in half. It was part of the N59 national secondary road and had stood there for 182 years. A permanent replacement bridge was constructed with increased hydraulic capacity.

wn.com/Leenaun
Legg's cross
Coordinates: 54°35′50″N 1°40′51″W / 54.5972°N 1.6808°W / 54.5972; -1.6808
Legg's cross is an Anglo-Saxon cross in County Durham, England, about 4 miles north of Piercebridge on the Pilgrims' Way (the modern B6275 and the old Roman road of Dere Street). The cross is now eroded to an obelisk-like structure, although it once had an inscription reading "LEG", giving rise to the name. It has been conjectured that the cross is constructed from Roman masonry (the nearby Piercebridge was once a Roman fort) and that the inscription may have originally celebrated the 20th Legion (LEGIONIS).
Other theories for the name include the fact that "legge" is the Anglo-Saxon word meaning "boundary." It is also rumoured that James VI of Scotland (later I of England) rested here with his legs crossed on his way south to claim the English throne.

wn.com/Legg's_cross
Lettermullen
Lettermullan, (Irish: Leitir Mealláin, meaning "Mealláin's rough hillside"), is a small island and village on the coast of Connemara in County Galway, Ireland. It is about 36 miles west of Galway city, at the far western end of Galway Bay, Lettermullen is the western-most of three islands; Lettermullen, Gorumna and Lettermore, along with smaller islands collectively known as Ceantar na nOileán connected to the mainland by bridges and causeways.
Lettermullen is part of the Gaeltacht (Irish-speaking region) and Irish is the language most commonly spoken. Accordingly, its official name is Leitir Mealláin.

wn.com/Lettermullen
Limerick
Limerick ( /ˈlɪmrɪk/; Irish: Luimneach [ˈl̪imʲɨnʲəx]) is a city in the Mid-West or Shannon Region of Ireland. It is the fifth most populous city on the island of Ireland and when taking the extra-municipal suburbs into account, Limerick is the third largest urban area in the Republic of Ireland, with a population of 91,454. Limerick is also the second-largest city in the province of Munster, an area that constitutes the midwest and southwest of Ireland. The city is built on several curves and islands of the River Shannon, which spreads into an estuary shortly downriver from Limerick. Road infrastructure features four main crossing points near the city centre (an additional river tunnel to the west of the three bridges opened in July 2010). Limerick is one of the constituent cities of the Cork-Limerick-Galway corridor, which has a population of 1 million.
Luimneach originally referred to the general area along the banks of the Shannon Estuary known as Loch Luimnigh. The earliest settlement in the city, Inis Sibhtonn, was the original name for King's Island during the pre-Viking and Viking eras. This island was also called Inis an Ghaill Duibh, The Dark(haired) Foreigner's Island. The name is recorded in Viking sources as Hlymrekr.

wn.com/Limerick
Liverpool
Liverpool ( /ˈlɪvəpuːl/) is a city and metropolitan borough of Merseyside, England, along the eastern side of the Mersey Estuary. It was founded as a borough in 1207 and was granted city status in 1880. According to the Office for National Statistics, the 2010 mid-year population estimate for Liverpool was 445,200 and was part of a larger urban area of 816,216.
Historically a part of Lancashire, the urbanisation and expansion of Liverpool were both largely brought about by the city's status as a major port. By the 18th century, trade from the West Indies, Ireland and mainland Europe coupled with close links with the Atlantic Slave Trade furthered the economic expansion of Liverpool. By the early 19th century, 40% of the world's trade passed through Liverpool's docks, contributing to Liverpool's rise as a major city.
Inhabitants of Liverpool are referred to as Liverpudlians but are also colloquially known as "Scousers", in reference to the local dish known as "scouse", a form of stew. The word "Scouse" has also become synonymous with the Liverpool accent and dialect. Liverpool's status as a port city has contributed to its diverse population, which, historically, were drawn from a wide range of peoples, cultures, and religions, particularly those from Ireland. The city is also home to the oldest Black African community in the country and the oldest Chinese community in Europe.

wn.com/Liverpool
London
London ⁱ/ˈlʌndən/ is the capital city of England and the United Kingdom, the largest metropolitan area in the United Kingdom, and the largest urban zone in the European Union by most measures. Located on the River Thames, London has been a major settlement for two millennia, its history going back to its founding by the Romans, who named it Londinium. London's ancient core, the City of London, largely retains its square-mile mediaeval boundaries. Since at least the 19th century, the name London has also referred to the metropolis developed around this core. The bulk of this conurbation forms the London region and the Greater London administrative area, governed by the elected Mayor of London and the London Assembly.
London is a leading global city, with strengths in the arts, commerce, education, entertainment, fashion, finance, healthcare, media, professional services, research and development, tourism and transport all contributing to its prominence. It is the world's leading financial centre alongside New York City and has the fifth-largest city GDP in the world (and the largest in Europe). London has been described as a world cultural capital. It was the world's most visited city during 2011 and London Heathrow is the world's busiest airport by number of international passengers. London's 43 universities form the largest concentration of higher education in Europe. In 2012 London will become the first city to host the modern Summer Olympic Games three times.

wn.com/London
Loughrea
Loughrea ( /lɒxˈreɪ/ lokh-RAY; Irish: Baile Locha Riach, meaning "town of the grey lake") is a town in County Galway, Ireland. The town lies north of a range of wooded hills, the Slieve Aughty Mountains. The Town is also famous for its beautiful cathedral (see Loughrea Cathedral) which dominates the town's skyline.
The town expanded in recent years as it increasingly becomes a commuter town for the city of Galway.
The town takes its name from Loch Riach (Irish for "the grey lake") on which it lies. It is also suggested that the lake's name derives from Loch Riabhach (meaning "speckled lake"). This alternative Irish name is used in the name the local Irish-language multi-faith primary school: Gaelscoil Riabhach. The town is within an area that was historically called Trícha Máenmaige.
Loughrea was traditionally a farming town that cut its industrial teeth with Tynagh Mines, 6 km (3.73 mi) to the east. Tynagh was for 15 years (1960–1975) the most important zinc and silver mine in Ireland.^{[citation needed]} There is now a Gas Powered electricity power station on the site of Tynagh mines As well as being a dormer town for Galway, Loughrea now hosts a number of pharmaceutical and data-processing industries. Tourism and small cottage industries also play an important role in the community.^{[citation needed]} Loughrea's tourist infrastructure is supported by several hotels, a country-resort, as well as many bed and breakfasts, restaurants, coffee-shops and pubs.

wn.com/Loughrea
Menlough
Coordinates: 53°25′23″N 8°34′44″W / 53.42298°N 8.57882°W / 53.42298; -8.57882 Menlough (Irish: Mionlach) is a village in northeast County Galway in Ireland. Located 38 km from Galway, 30 km from Tuam, 29 km from Ballinasloe, and 20 km from Athenry, it forms part of the civil parish of Killascobe.
Historically, Menlough was in the Barony of Hymany which was a stronghold of the O'Mannion clan. The ruins of an O'Mannion castle are located in the fields behind the grotto in the centre of the village. Another O'Mannion castle in the parish is better known as there are more extensive ruins. This second ruin is known as Garbally castle. It is visible to travellers from Galway to Menlough as they pass through Skehana (half parish of Menlough).
Other notable historical monuments include the old IRA monument, erected in the 90s in the centre of the village. It can be seen opposite Jordans shop (formally McLoughlins) on the main street.
During the Irish War of Independence, a local landlord and large landholder Joyce was shot dead in the parish of Menlough as he walked to Mass. No one was ever apprehended for the crime and the incident forms part of parish folklore. The irony was that the landlord Joyce considered himself more Irish than anyone and was a supporter of the cause and the whole Joyce clan had a history of helping the locals stretching back to before the famine. The ruins of Joyce's house are still visible in the townland of Corgary as are the fine walls built to protect his lands.

wn.com/Menlough
Mountbellew
Mountbellew or Mountbellew Bridge (historically Creggaun, from Irish: an Creagán, meaning "the rocky place") is a village in County Galway, Ireland. It lies mostly within the townland of Treanrevagh (Trian Riabhach) on the N63 national primary road.
The town consists of many shops and small businesses. There are four schools located in the town, St. Mary's National School,Colaiste an Chreagain Holy Rossary college and the Franciscan Brothers Agricultural College.
There are many historic and scenic points throughout the town which include: The Bellew Estate and woodlands, a small lake, the old forge and the Catholic Church. The Bellew estate was once the home of the Grattan-Bellew family, famous Galway parliamentarians during the 18th and 19th centuries. Their demesne is now a delightful wooded area of forest walks and picnic areas, filled with interesting historical items. The village bridge also contains a rare milestone inserted in the middle of its parapet.
Mountbellew Agricultural College is owned and managed by the Franciscan Brothers. Their mission is to provide a comprehensive and competitive range of training programmes for those engaged in Agriculture and food related sectors. The programmes have the maintenance and enhancement of the environment, countryside and rural communities as their major priorities.

wn.com/Mountbellew
New Zealand
New Zealand (Māori: Aotearoa) is an island country located in the southwestern Pacific Ocean. The country geographically comprises two main landmasses ‒ that of the North and South Islands ‒ as well as numerous smaller islands. New Zealand is situated some 1,500 kilometres (900 mi) east of Australia across the Tasman Sea and roughly 1,000 kilometres (600 mi) south of the Pacific island nations of New Caledonia, Fiji, and Tonga. Because of its remoteness, it was one of the last lands to be settled by humans.
During its long isolation, New Zealand developed a distinctive biodiversity of both animal and plant life. Most notable are the large number of unique bird species, many of which became extinct after the arrival of humans and introduced mammals. With a mild maritime climate, the land was mostly covered in forest. The country's varied topography and its sharp mountain peaks owe much to the tectonic uplift of land and volcanic eruptions caused by the Pacific and Indo-Australian Plates clashing beneath the earth's surface.

wn.com/New_Zealand
Oranmore
Oranmore (Irish: Órán Mór) is a village in County Galway on the outskirts of Galway city, Ireland. With its major housing developments, Oranmore is rapidly becoming a part of Galway's commuter or suburban belt. In 2004 Oranmore was listed as one of the communities with the highest per capita incomes in Ireland^{[citation needed]}.
Oranmore is situated 9 km (5.6 mi) east of Galway City on the edge of Oranmore Bay, an inlet of Galway Bay.
The focus of local industry has recently shifted from primarily dairy agriculture to tourism, manufacturing and logistics. There are several industrial parks located near the village, such as Deerpark Industrial Estate which has been a hub for industry for many decades particularly in the precast concrete, chemical and steel fabrication industries. Oranmore now has four hotels and several restaurants. Lidl opened in June 2009 on the site of the old Oranmore Dairies.

wn.com/Oranmore
Oughterard
Oughterard (Irish: Uachtar Ard) is a small town on the banks of the Owenriff River close to the western shore of Lough Corrib in County Galway, Ireland. The population of the town in 2006 was 1,305. Located some 26 km northwest of Galway on the N59 road, Oughterard is the chief angling centre on the lough.^{[citation needed]}
Three kilometres outside the town stand the ruins of Aughnanure Castle, a well-preserved^{[citation needed]} example of an Irish tower house. Much of the surrounding area was occupied by the O'Flaherty clan, but was taken over by The first Earl of Ulster, Walter de Burgo, in 1256. Ross Castle is also located a number of miles outside Oughterard. The mansion which is visible today was built by the Martin Family in the 17th century but there is some evidence still present of the original castle structure, built in the 15th century by the O'Flaherty Family, in its foundation.
The Quiet Man Bridge is located 5 miles past Oughterard, down the Leam Road, which was the setting for the 1950s film "The Quiet Man" starring John Wayne and Maureen O'Hara.

wn.com/Oughterard
Republic of Ireland
Ireland (/ˈaɪərlənd/ or /ˈɑrlənd/; Irish: Éire, pronounced [ˈeːɾʲə] ( listen)) is a sovereign state in Europe occupying about five-sixths of the island of Ireland. Its capital is Dublin. The population of the state was 4.59 million in 2011. It is a constitutional republic governed as a parliamentary democracy, with an elected president serving as head of state. In the 1937 constitution, the name of the state is given as simply "Ireland". The Constitution of Ireland (Article 4) and the Republic of Ireland Act 1948 provides that the "Republic of Ireland" (Irish: Poblacht na hÉireann) is "the description of the state".
Ireland is a member of the European Union, the Council of Europe, the Organisation for Economic Co-operation and Development, the World Trade Organisation and the United Nations. A developed country with the seventh highest Human Development Index, Ireland is also highly ranked for press freedom, economic freedom and democracy and political freedom.
The modern Irish state was established in 1922 as the Irish Free State, a dominion within the British Empire, following the Anglo-Irish Treaty which brought an end to the Irish War of Independence. The partition of Ireland had already been provided for in previous British legislation in 1921 in response to opposition to Irish Home Rule or independence by Unionists, who formed a majority in the north-eastern part of the country. Six of the nine counties in the northern province of Ulster were established under that legislation as Northern Ireland, part of the United Kingdom, with which the Irish state shares its only land border. The state is otherwise surrounded by the Atlantic Ocean, with the Celtic Sea to the south, St George's Channel to the south east, and the Irish Sea to the east.

wn.com/Republic_of_Ireland
Rosmuc
Rosmuc or Ros Muc (formerly anglicised as Rosmuck) is a village in the heart of the Conamara Gaeltacht of County Galway, Ireland. It lies halfway between the town of Clifden and the city of Galway. It is estimated that people first settled in Rosmuc in 400, one hundred years before Naomh Briocán (Saint Briocán) brought Christianity to the area. That is to say that there are people that have been in Rosmuc for one thousand five hundred years. Irish is the predominantly spoken language. The District Electoral Division of Turlough, Rosmuc, state that Rosmuc is the most strongly Irish-speaking area in the country. According to an analysis of the census a total of 91.9% of adults over nineteen years old said they spoke Irish on a daily basis. The population of Rosmuc is estimated to be around five hundred people. For the past thirty years there has been a decline in the population, this is mainly due to emigration, although the tide of emigration has subsided in recent years due to the robust nature of the Irish economy. The village is the birth-place of a former president of the Gaelic League, Proinsias Mac Aonghusa.

wn.com/Rosmuc
Skehana
Skehana (Irish: Sceachana) is a small village in County Galway, Ireland. The name Skehana derives from the Irish Sceith eánach meaning "place of the whitethorn".
It is a half parish which is contained within the diocesan parish of Killascobe. It was noted in the literary world in the late 1980s and early 1990s for an annual Arts Festival which was held there. A hurling club exists and has enjoyed many successes in recent years. Two public houses existed in the parish until very recently, Costellos and Screenes. The latter has since closed, however Costellos continues to enjoy a regular trade. The ruins of an Anglo-Norman tower house, Garbally Castle, exist immediately West of the local national school.
The area is noted for its passionate hurling teams with the cry "Up Skehana" enjoying local and national recognition.

wn.com/Skehana
Spiddal
Spiddal (Irish: An Spidéal, meaning "the hospital") is a Gaeltacht village on the shore of Galway Bay in County Galway, Ireland. It is 19 km (12 mi) west of Galway city, on the R336 road. Spiddal is on the eastern side of the county's Gaeltacht (Irish-speaking district) and of the Connemara region. It is a tourist centre with a scenic beach, harbour, and shore fishing.
The Mac Proinnséas shop is a combined newsagent's, grocery store, post office, and petrol station opposite Cill Éinne (St. Enda's Church) in the centre of the village. There is also a pharmacy, a bank, and Feeney's butcher shop. Restaurants include a Supermac's fast food outlet and a Chinese restaurant called The Oriental Kitchen. On most weekend nights and sometimes during the week in summer, there is live traditional Irish music in the pubs, most of which double as restaurants. Hughes' pub hosts traditional music sessions where famous musicians sometimes play. An Crúiscín Lán is a hotel, pub, and restaurant. The Boluisce is a pub and seafood restaurant named after a local lake, while other pubs are An Nead and An Tobar. There is a craft centre and gallery called An Cheardlann to the east, and bed and breakfast accommodation can be found around the village.

wn.com/Spiddal
Sydney
Sydney ( /sɪdni/) is the most populous city in Australia and the state capital of New South Wales. Sydney is classified as an Alpha+ World City indicating its influence in the region and throughout the world.
Sydney is located on Australia's south-east coast of the Tasman Sea. As of June 2010, the greater metropolitan area had an approximate population of 4.6 million people. Inhabitants of Sydney are called Sydneysiders, comprising a cosmopolitan and international population.
The site of the first British colony in Australia, Sydney was established in 1788 at Sydney Cove by Arthur Phillip, commodore of the First Fleet as a penal colony. The city is built on hills surrounding Port Jackson which is commonly known as Sydney Harbour, where the iconic Sydney Opera House and the Harbour Bridge feature prominently. The hinterland of the metropolitan area is surrounded by national parks, and the coastal regions feature many bays, rivers, inlets and beaches including the famous Bondi Beach and Manly Beach. Within the city are many notable parks, including Hyde Park and the Royal Botanic Gardens.

wn.com/Sydney
Texas
Texas (ⁱ/ˈtɛksəs/) (Alibamu: Teksi ) is the second most populous and the second most extensive of the 50 United States, and the most extensive state of the 48 contiguous United States. The name, based on the Caddo word "Tejas" meaning "friends" or "allies", was applied by the Spanish to the Caddo themselves and to the region of their settlement in East Texas. Located in the South Central United States, Texas shares an international border with the Mexican states of Chihuahua, Coahuila, Nuevo León, and Tamaulipas to the south, and borders the US states of New Mexico to the west, Oklahoma to the north, Arkansas to the northeast, and Louisiana to the east. Texas has an area of 268,820 square miles (696,200 km²), and a growing population of 25.7 million residents.
During the Spanish colonial rule, the area was officially known as the Nuevo Reino de Filipinas: La Provincia de Texas. Antonio Margil de Jesús was known to be the first person to use the name in a letter to the Viceroy of Mexico in July 20, 1716. The name was not popularly used in daily speech but often appeared in legal documents until the end of the 1800s.

wn.com/Texas
Tuam
Tuam (Irish: Tuaim) is a town in County Galway, Ireland. The name is pronounced choo-um (IPA: /ˈtʃuːəm/). It is situated west of the midlands of Ireland, and north of Galway city.
The record of human settlement in Tuam dates back to the Bronze Age when an area adjacent to Shop Street was used as a burial ground. The name Tuam is a cognate with the Latin term tumulus (burial mound). The town's ancient name was Tuaim Dá Ghualann, i.e. the burial mound of two shoulders.
The name probably refers to the high ground on either side of the River Nanny, overlooking a probable fording point over the River Nanny (or Corchra). In 1875, a Bronze Age burial urn was discovered in the area by workmen, dating from c.1500 B.C. An early glass photograph still exists.
The history of Tuam as a settlement dates from the early 6th century. Legend states that a monk called Jarlath, or Iarlaith, who was a member of a religious community at Cloonfush some four miles west of Tuam and adjacent to the religious settlement at Kilbennon. Jarlath's life became uncertain as he wished to travel. Eventually, Jarlath's abbot, Saint Benan told him to "Go, and where ever your chariot wheel breaks, there shall be the site of your new monastery and the place of your resurrection". Jarlath's wheel broke at Tuam and he established a monastery there, known as the School of Tuam. As was typical with early settlements in Ireland, religious sites became established first and towns grew around them. Likewise, Tuam grew up around the monastery and has kept the broken chariot wheel as its heraldic symbol.

wn.com/Tuam
USA
The United States of America (commonly abbreviated to the United States, the U.S., the USA, America, and the States) is a federal constitutional republic comprising fifty states and a federal district. The country is situated mostly in central North America, where its forty-eight contiguous states and Washington, D.C., the capital district, lie between the Pacific and Atlantic Oceans, bordered by Canada to the north and Mexico to the south. The state of Alaska is in the northwest of the continent, with Canada to the east and Russia to the west, across the Bering Strait. The state of Hawaii is an archipelago in the mid-Pacific. The country also possesses several territories in the Pacific and Caribbean.
At 3.79 million square miles (9.83 million km²) and with over 312 million people, the United States is the third or fourth largest country by total area, and the third largest by both land area and population. It is one of the world's most ethnically diverse and multicultural nations, the product of large-scale immigration from many countries. The U.S. economy is the world's largest national economy, with an estimated 2011 GDP of $15.1 trillion (22% of nominal global GDP and over 19% of global GDP at purchasing-power parity). Per capita income is the world's sixth-highest.

wn.com/USA

Andrew Egan
Andrew Egan, architect and builder, c. 1810-9 October 1863.
Egan was a member of a noted County Galway family, Mac Aodhagáin. He is thought to have been born on Tuam's Old Road or at Cloonsheen. His father was a stonemason and he had siblings Patrick, Thomas, Bridget and Elizabeth. He began his apprenticship in 1826, the same year as the foundation stone of Tuam's new Catholic Cathedral. By the late 1830s, Egan had progressed far enough to be entrusted with a supervisory role in the erection of the Bell Tower of the cathedral.
In 1838 the local Roman Catholic Free School was constructed, and it is believed that Egan was the contractor. By 1839 he was classed a Master Builder and was optaining commissions from Tuam diocese. He married Margaret Lyons of Tuam on 20 October 1839. Their children were Mary Jane (born 1841, died young), William (1843), Thomas Andrew (1847), John Joseph (1852), Emilea Patricia (1854), Isabel Cecily (1857) and Mary, who also died young.
From 1839 till his death Egan was in continuous work. His most notable work was Tuam Town Hall, the foundation stone been laid in 1857. Others include the Glenamaddy workhouse, the bridge at Dunmore, the Presentation Convent, the Presbytery, as well as houses for middle-class and gentry families - Castlegrove, Toghermore, Oakmount and Brownesgrove. In addition, he was responsible for constructing various properties in the suburbs, Dublin Road, Waterslade Place, Foster Terrace, Eastland Row, the Square. Because of this, he is considered 'the builder of Tuam'.

wn.com/Andrew_Egan
Bernard Davenport
Bernard Davenport, Irish Ambassador, born c. 1939.
Bernard Davenport was born in Tuam, County Galway. His father, Jack Davenport of Ballygaddy Road, who worked in the Tuam Sugar Factory.
Davenport was Irish Ambassador to Argentina in 1992, when a bomb exploded at the Israeli Embassy, killing thirty people. Because it was Saint Patrick's Day, however, there was no one at work in the Irish Embassy, though it was extensively damaged in the blast.
He presented his Letters of Credence to the Holy See in September 2001 where he retired from in 2004.

wn.com/Bernard_Davenport
Blaze X
Blaze X (1979-1981) were an Irish punk band. The band was formed in Tuam, County Galway. They released a successful single in 1980, Some Hope which became Larry Gogan's Hit song of the week on 2FM. It's b-side, Rippy, about serial killer The Yorkshire Ripper was banned by the RTE. Their finest moment came when they supported U2 in front of a packed Leisureland in Galway. Many fans insist that Blaze X outshone U2 that night, where they received an encore, a rare occurrence for a support band. Frontman Paul Cunniffe went on to have a solo career in London, but died in 2001. Guitarist Davy Carton went on to form famous Irish band, The Saw Doctors.
Following the death of Paul Cunniffe, a CD of their songs was released in 2003. It features various live tracks recorded from a gig in the Scout Hall in Tuam, and tracks recorded in the RCF studio in Ballybane in Galway City. The CD is now available from the Saw Doctors Official website.

wn.com/Blaze_X
Brian Talty
Brian Talty is the current manager of Dublin GAA club Parnells. Brian was a former selector for the Dublin Senior Football Team, he had worked with the former Dublin manager Paul Caffrey and fellow selectors David Billings and Paul Clarke.
Talty who was born is Kilkee County Clare, grew up in Tuam, County Galway with whom he played Gaelic football. He won a National Football League medal with Galway in 1981. Brian is a secondary school teacher in County Dublin. There was speculation in Galway football circles that Brian would be nominated to fill the vacant Galway senior post in 2007 if Dublin lost out to Kerry in the All-Ireland SFC semi-final. Although Dublin lost the game Talty pledged his future to Dublin football. Brian played for Galway against Dublin in the 1983 All-Ireland Senior Football Championship final although he was substituted in the second half of the game due to injury. Dublin went to win the final, with Dublin finishing with 12 players and Galway finishing with 14.
Talty won two Dublin Senior Football Championship with Parnells in 1987 and 1988. He managed Division 3 side Clanna Gael Fontenoy in 2010, before being appointed as Parnells senior football manager for the 2011 season.

wn.com/Brian_Talty
Christy O'Connor Jnr
Christy O'Connor Jnr (born 19 August 1948) is an Irish golfer. He is known as "Junior" because he is the nephew of another leading Irish golfer Christy O'Connor.
O'Connor was born in Galway. He turned professional in 1967. The European Tour officially began in 1972, and O'Connor made the top hundred on the Order of Merit in each of its first twenty-one seasons, with a best ranking of seventh in 1975. He won four European Tour events. As a senior he has competed on both the European Seniors Tour and the U.S. based Champions Tour, and has won two Senior British Open titles (before it became one of the senior majors) and two Champions Tour events.
O'Connor played in the Ryder Cup twice. In 1975 he was a member of a losing Great Britain & Ireland team and in 1989 he was part of a European team which tied the match to retain the trophy. His personal record was one win, three loses and no ties. His win over Fred Couples was best remembered for a stunning 2 iron shot on the last hole at The Belfry which he left just 4 feet from the hole.

wn.com/Christy_O'Connor_Jnr
Christy O'Connor Snr
Christy O'Connor (born 21 December 1924) is a former Irish professional golfer
O'Connor was born in Knocknacarra, Galway. He turned professional in 1946. Throughout the 1960s he won at least one professional event during each year on the British Tour, a level of consistent success matched by very few other players. During his early career he was known simply as Christy O'Connor, but his nephew of the same name also became a prominent golfer, and since that time they have been referred to as Christy O'Connor Senior and Christy O'Connor Junior, respectively. He was affectionately known as "Himself" among his golfing peers.
O'Connor won the first £1,000 prize to be offered in British golf at the Swallow-Penfold Tournament held in 1955. O'Connor's numerous tournament wins included the 1956 and 1959 British Masters. He also helped Ireland to win the Canada Cup in 1958 playing with Harry Bradshaw. He played in every Ryder Cup from 1955 to 1973, setting a record of ten appearances in the event which stood until it was surpassed by Nick Faldo in 1997. He was Irish professional champion on ten occasions, including in 1978 (when he was 53), and was twice (1961 and 1962) recipient of the Vardon Trophy for leading the British Tour's Order of Merit. He tied for second place with Brian Huggett in the 1965 Open Championship, behind winner Peter Thomson. In 1970 he won the John Player Classic, at that time its £25,000 first prize was the richest offered in golf (in those days, even the British Open champion received just a little over £5,000), it made him that season's leading money-winner, although not Order of Merit leader, which was decided by a points system not directly related to prize money.

wn.com/Christy_O'Connor_Snr
Cormac Ó Gráda
Cormac Ó Gráda is an Irish economist, a professor of economics at University College Dublin, and a prolific author of books and academic papers.
As a historian of economics his most quoted works are on the Irish famine of the late 1840s, and studies of fluctuations in the Irish population. Over 100 of his academic papers are available online. He is a member of the Cliometric Society, the Economic History Society, the European Historical Economics Society, the Irish Economic and Social History Society and the Royal Irish Academy. He is also a co-editor for the European Review of Economic History, a learned journal.
He also contributes to the "Irish Economy" blogging website. with comments on the 2008–2010 Irish financial crisis. Earlier in 2008 he gave an open verdict on the future of the Celtic Tiger economy that was about to wind down.

wn.com/Cormac_Ó_Gráda
Eddie Hackett
Eddie Hackett (1910–1996) was an Irish golf course architect. Eddie Hackett was born in Dublin, Ireland in 1910. As a boy he suffered from tuberculosis, the effects of which left him without the strength or stamina to play active sports. He began playing golf with his father, and as a teenager got a job at his hometown Royal Dublin Golf Club. By the 1930s he had worked his way up as a golf professional, making clubs and competing in tournaments. In 1939 became the head golf professional at Portmarnock Golf Club.
Unlike the better-known of Hackett's contemporary golf course architects like Pete Dye and Robert Trent Jones, who commonly move tons of soil to create their courses, Hackett worked like the architects of a bygone era, laying out a course on the land as he found it. As Hackett himself said, "I find that nature is the best architect . . . I try to dress up what the Good Lord provides."
While his designs show his appreciation of the classic Scottish links where he refined his game, his own designs rarely include the forced carries or the blind shots sometimes found on older links such as Carnoustie or Royal Troon.

wn.com/Eddie_Hackett
Edward Jollie
Edward Jollie (1825 – 7 August 1894) was a pioneer land surveyor in New Zealand, initially as a cadet surveyor with the New Zealand Company.
He followed his elder brother Francis Jollie to New Zealand, arriving on the barque Brougham in Wellington in 1842. Later he worked in the Wairau, and in Canterbury, where he laid out the new town of Christchurch in 1850.
Later he was briefly the first Member of Parliament for the Cheviot electorate 1859–1860, being elected in December 1859. In his diary, he says about his parliamentary career that "In the Assembly I voted with the Government, but only spoke once in a debate, and then briefly."
He farmed in Southbridge, Canterbury. He was active on the Canterbury Provincial Council from 1865 until the abolition of the provinces in 1876. He held several posts including Secretary of Public Works and Provincial Treasurer.
After his wife Florence died in 1873 he lived with his six daughters and two sons in Europe from 1877 and when they returned to New Zealand in 1884 settled in Patea (for no reason known to the family, but possibly wanting to avoid Canterbury after Florence’s death).

wn.com/Edward_Jollie
Finian McGrath
Finian McGrath (born 9 April 1953) is an Irish independent politician. He has been a Teachta Dála (TD) for the Dublin North–Central constituency since 2002.
Originally from Tuam, County Galway, he was a primary school principal at St. Mary's Christian Brothers School in St. Mary's Place, Dublin 7 before entering politics. He had two daughters with his wife, Anne, who died in November 2009. McGrath was a contestant on the You're a Star charity special in summer 2005, where he came in second. He released a charity single in December 2005 which featured the Christmas song "Angels We Have Heard on High" and the classic "Bad, Bad Leroy Brown". All proceeds from the sales of this single were donated to Down syndrome Ireland.
He was elected to Dublin City Council in 1999 with the second highest vote in the Clontarf electoral area. He was first elected to Dáil Éireann at the 2002 general election where he stood as an Independent Health Alliance candidate. He joined the Technical Group, established to ensure Dáil speaking time for the Independent TDs. In March 2003, due to being a dual mandate TD, he gave up his Dublin City Council seat to Ger Drogan, who later was replaced by Fintan Cassidy, who failed to get elected in the subsequent 2004 local elections.

wn.com/Finian_McGrath
Frances P. Ruane
Frances P. Ruane is director of the Economic and Social Research Institute (ESRI) in Dublin, Ireland. She is a native of Tuam, Co. Galway. She succeeded Brendan Whelan in 2006, after 30 years of teaching economics at Trinity College, Dublin and Queen's University, Kingston, Ontario, Canada. Previously, she worked at the Industrial Development Authority and the Central Bank of Ireland. She holds a B.A. in economics, an M.A. in econometrics from University College Dublin, and a DPhil from Oxford University.
Ruane has contributed to the understanding of international economics, industrial development, structural change, and firm heterogeneity. She has served on many committees and boards, including the Higher Education Authority, the Health Research Board, the Council of Economic Advisers (Scotland), the National Statistics Board, the European Advisory Committee on Statistical Information in the Economic and Social Spheres, the National Board for Science and Technology, the Industrial Development Authority, Forfás, and Bord Gáis.

wn.com/Frances_P._Ruane
Frank Stockwell
Frank Stockwell (7 December 1928 - 9 March 2009) was an Irish sportsman who played Gaelic football with his local club Tuam Stars and was a member of the Galway, Louth and London inter-county teams at various periods from 1949 until 1960. Stockwell is regarded as Galway’s greatest-ever full forward.^{[citation needed]}
Stockwell began his inter-county career in 1949, at the age of 19. He continued to play for Galway until 1950, when he moved to Louth to play club football with. This led to Stockwell playing for the Louth seniors in 1950 and 1951. He returned to Galway for the 1952 Championship and revived a devastating attacking partnership with his Tuam Stars team-mate and friend, Sean Purcell. Lining out at full forward, his ability to finish the chances created by Purcell brought considerable success to Galway in their overall consistency during the 1950s. In 1956, He won an All-Ireland Senior Football Championship, beating Cork in the final by 2-13 to 3-07. The final was most notable for Stockwell scoring a then-record 2-05. He was unlucky not to add to that tally, having a goal disallowed. Although this scoring tally was surpassed in later years, his achievement was more remarkale given that it occurred during a 60 minute final, a record that seems unlikely to ever be broken. He retired from inter-county football in 1960, having won every major honour possible.

wn.com/Frank_Stockwell
George III
George III (George William Frederick; 4 June 1738 – 29 January 1820) was King of Great Britain and King of Ireland from 25 October 1760 until the union of these two countries on 1 January 1801, after which he was King of the United Kingdom of Great Britain and Ireland until his death. He was concurrently Duke and prince-elector of Brunswick-Lüneburg ("Hanover") in the Holy Roman Empire until his promotion to King of Hanover on 12 October 1814. He was the third British monarch of the House of Hanover, but unlike his two Hanoverian predecessors he was born in Britain, spoke English as his first language, and never visited Hanover.
His life and reign, which were longer than those of any previous British monarch, were marked by a series of military conflicts involving his kingdoms, much of the rest of Europe, and places farther afield in Africa, the Americas and Asia. Early in his reign, Great Britain defeated France in the Seven Years' War, becoming the dominant European power in North America and India. However, many of its American colonies were soon lost in the American War of Independence. Further wars against revolutionary and Napoleonic France from 1793 concluded in the defeat of Napoleon at the Battle of Waterloo in 1815.

wn.com/George_III
Gerard Lally
Sir Gerald Lally (died 1737) was an Irish Jacobite and French military officer.
He was the second son of Thomas Lally (or O'Mullally) of Tullaghnadaly, by his wife, Jane, sister of Theobald Dillon, 7th Viscount Dillon, and younger brother of James Lally. He served with James II's forces in Ireland, and after the end of the Siege of Limerick (1691) he fled to France.
At Romans on the 18 April 1701 he married Anne-Marie, the daughter of Charles Jacques de Bressac, seigneur de La Vache; they had a son Thomas Arthur Lally. On 7 July 1707 he was created a Baronet, in the Jacobite baronetage of Ireland, by James II's son, the titular James III.
On 28 July 1708 he was made Lieutenant Colonel of the famous Dillon's Regiment, named after his first cousin General Arthur Dillon. On 20 February 1734 he was made a Brigadier General in the French army. He died at Arras in November 1737, and was succeeded by his son.

wn.com/Gerard_Lally
Henry III of England
Henry III (1 October 1207 – 16 November 1272) was the son and successor of John as King of England, reigning for 56 years from 1216 until his death. His contemporaries knew him as Henry of Winchester. He was the first child king in England since the reign of Æthelred the Unready. England prospered during his reign and his greatest monument is Westminster, which he made the seat of his government and where he expanded the abbey as a shrine to Edward the Confessor. He is the first of only five monarchs to reign in the Kingdom of England or its successor states for 50 years or more, the others being Edward III (1327–1377), George III (1760–1820), Victoria (1837–1901) and Elizabeth II (1952–present).
He assumed the crown under the regency of the popular William Marshal, 1st Earl of Pembroke, but the England he inherited had undergone several drastic changes in the reign of his father. He spent much of his reign fighting the barons over Magna Carta and the royal rights, and was eventually forced to call the first "parliament" in 1264. He was also unsuccessful on the Continent, where he endeavoured to re-establish English control over Normandy, Anjou, and Aquitaine.

wn.com/Henry_III_of_England
Iar Connacht
Iar Chonnachta (longer form - Iarthar Chonnachta) (anglicised spelling- Iar Connaught) (meaning west of the Connachta, or western Connacht), was a region covering all of County Galway west of the river Corrib and Lough Corrib; Maigh Seola; and part of the barony of Ross in County Mayo.
The area of Co. Galway, lying between Kilkieran Bay to the west and Lough Corrib to the east, is sometimes described as Iar Connaught on some maps and books, however this is incorrect, as this area was the territory of Dealbhna Thíre Dhá Locha which only ever formed a part of Iar Chonnachta.
Maigh Seola the part of County Galway east of Lough Corrib, stretching from Tuam to Athenry to Maree was included in Iar Chonnachta before the 13th century. After its leading family, the O'Flahertys, were expelled west of Loch Corrib and the Galway (now Corrib) River during the English invasion of Connacht, Maigh Seola was no longer considered to be in Iar Chonnachta.
Since the middle of the 19th century most of Iar Chonnachta has been generally called Connemara largely due to the emerging tourist industry of that time.

wn.com/Iar_Connacht
Iarlaithe mac Loga
Saint Iarlaithe mac Loga, also known as Jarlath (fl. 6th century), was an Irish priest and scholar from Connacht, remembered as the founder of the monastic School of Tuam and patron saint of the Archdiocese of Tuam. No medieval Life for Iarlaithe is extant, but sources for his life and cult include genealogies, martyrologies, the Irish Lives of St Brendan of Clonfert and a biography compiled by John Colgan in the 17th century.
The Irish genealogies record the existence of two saints named Iarlaithe: Iarlaithe son of Lugh (Iarlaithe m. Loga), founder of Tuam, and Iarlaithe son of Trian (Iarlaithe m. Trena), bishop of Armagh. Iarlaithe of Tuam is said to have belonged to the Conmhaícne, who ruled over the greater part of what would become the parish of Tuam. The other saint is said to have belonged to the Dál Fiatach in east Ulster. He is identified as the third Bishop of Armagh, that is after Patrick's heir Benignus and the Annals of Ulster and Innisfallen record his death in the year 481.

wn.com/Iarlaithe_mac_Loga
Jack Mangan
Jack Mangan (born 1927 in Tuam, County Galway) is a retired Irish sportsperson. He played Gaelic football with his local club Tuam Stars and was a member of the Galway senior inter-county team from the 1940s until the 1950s. Mangan captained Galway to the All-Ireland title in 1956.

wn.com/Jack_Mangan
James Ellis Fleming
James Ellis Fleming, claimaint to title of 20th Baron Slane, fl. 1824-1832.
Fleming was a resident of Tuam, County Galway, and claimed to be a direct descendant of Simon Fleming, 1st Baron Slane (died 1370) was the first Baron Slane.
Ellis Fleming claimed the title in succession to Christopher, 19th Baron Slane, who died in 1771, been a descendant of Christopher, 12th Baron Slane (died 1625), via his third son, John. Christopher had issue "Six sons, four of whom died without issue ... Thomas, his eldest son, embraced the profession of a friar, and renounced all his right in favour of his brother William."
Thomas is listed as the 13th Baron but renounced it in favour of his brother in 1629. Thus, William Fleming became the 14th Baron Slane, dying in 1641. However, the 14th Baron's last direct male heir, Christopher, died in 1771, which opened the possibility that the descendants of John Fleming could accede to the title.
James Ellis Fleming activated his claim to the title in 1824. By that time, descendants of the last baron's female relatives had also issue claims. They were all isted in The Gentleman's Magazine January–June 1832. However none of the claims succeeded as the title is, as of 2010, still dormant.

wn.com/James_Ellis_Fleming
James I of England
James VI and I (19 June 1566 – 27 March 1625) was King of Scots as James VI from 24 July 1567 and King of England and Ireland as James I from the union of the English and Scottish crowns on 24 March 1603 until his death. The kingdoms of England and Scotland were individual sovereign states, with their own parliaments, judiciary, and laws, though both were ruled by James in personal union.
He became King of Scotland at the age of thirteen months, succeeding his mother Mary, Queen of Scots, who had been compelled to abdicate in his favour. Four different regents governed during his minority, which ended officially in 1578, though he did not gain full control of his government until 1583. In 1603, he succeeded the last Tudor monarch of England and Ireland, Elizabeth I, who died without issue. He continued to reign in all three kingdoms for 22 years, a period known as the Jacobean era after him, until his death in 1625 at the age of 58. After the Union of the Crowns, he based himself in England (the largest of the three realms) from 1603, only returning to Scotland once in 1617, and styled himself "King of Great Britain and Ireland". In his reign, the Plantation of Ulster and British colonization of the Americas began.

wn.com/James_I_of_England
Jarlath
Jarlath may refer to:

wn.com/Jarlath
Jarlath Fallon
Jarlath "Ja" Fallon (born 1973) is a Gaelic footballer for County Galway and Tuam Stars. He is widely regarded as one of the finest players to come from Tuam since the legendary Seán Purcell and Frank Stockwell. He has been an integral part of Galway County Football for the past 15 years.
Fallon was born in Tuam and played Gaelic Football in secondary school with St. Jarlath's College Tuam.
He began his inter-county career with Galway in 1991, having already established himself with his local team Tuam Stars.
He became captain of the County side after Tuam Stars triumph in the Galway Senior Club Football Championship of 1994.
He led Galway to the 1995 Connacht Senior Football Championship but lost out to the Peter Canavan inspired Tyrone on a score-line of 1-13 to 0-13 in the Semi-finals of the All-Ireland Senior Football Championship. Galway failed to build on their success of that year in '96 and '97 but things turned around when John O'Mahony was appointed manager in August of '97.
Galway won the 1998 All-Ireland Football Title with Fallon playing a pivotal role in bringing back the Sam Maguire Cup to Galway for the first time since 1966 with brilliant individual performances in the Connacht Final replay against Roscommon, the Semi-Final against Derry and his 2nd half-performance in the final against Kildare where Galway came from behind at half-time to win by 1-14 to 1-10. He deservedly won Footballer Of The Year that year. Galway failed to defend their title the next year after losing to fierce rivals Mayo in the Connacht Final at Tuam stadium.

wn.com/Jarlath_Fallon
Joel Mokyr
Joel Mokyr (PhD Yale, 1974) is an American economic historian. He is the Robert H. Strotz Professor of Arts and Sciences at Northwestern University.
He holds a joint appointment in economics as well as a Sackler Professorial Fellow at the Eitan Berglas School of Economics at the University of Tel Aviv. He is particularly interested in the economic history of technology and population, but considers himself a general-purpose economic historian. A former editor of the Journal of Economic History, he served as the editor in chief of the Oxford Encyclopedia of Economic History, and continues to be editor in chief of a book series published by Princeton University Press, The Princeton University Press Economic History of the Western World. A former chair of the Economics Department and President of the Economic History Association, he is a member of the American Academy of Arts and Sciences and a number of comparable institutions in Europe.
Books:
Mokyr is married to Margalit Mokyr and they have two daughters.

wn.com/Joel_Mokyr
John Joseph Lee
John Joseph Lee (born 9 July 1942) is an Irish historian and former senator. He is currently Professor of History and Glucksman Professor for Irish Studies and Director of Glucksman Ireland House, at New York University.
Born in Tralee, Co Kerry, he spent his early years in Castlegregory in the same county.
He graduated in 1962 from University College Dublin with first-class honours in History and Economics. He completed his MA some years later on the history of the railways in nineteenth-century Ireland. He was also a graduate student of Peterhouse, Cambridge.
In 1973, he published The Modernisation of Irish Society, 1848-1918. The following year he moved back to Ireland to become Professor of Modern History at University College Cork, succeeding Oliver McDonagh. He held the chair until 2002.
His 1989 Ireland 1912-1985 - Politics and Society won the Irish Independent/Irish Life Prize for History in 1991; and both the Aer Lingus/Irish Times Prize for Literature and the J.S. Donnelly, Snr. Prize for History and Social Sciences in 1992.

wn.com/John_Joseph_Lee
John MacHale
John MacHale (Irish: Seán Mac Héil; 6 March 1791 in Tubbernavine, Co. Mayo, Ireland – 7 November 1881 in Tuam, Co. Galway, Ireland) was the Irish Roman Catholic Archbishop of Tuam, and Irish Nationalist.
He laboured and wrote to secure Catholic Emancipation, legislative independence, justice for tenants and the poor, and vigorously assailed the proselytizers and the anti-Catholic anti-national system of public education. He preached regularly to his flock in Irish.
He was so feeble at his birth that he was baptized at home by Father Conroy, who, six years later, was hanged during the Irish Rebellion of 1798. Though Irish was always spoken by the peasants at that time, the MacHale children were all taught English. When he was old enough John ran barefoot with his brothers to the hedge school, then the sole means of instruction for Catholic peasant children, who on fine days did their lessons in a dry ditch under a hedge, and in wet weather were gathered into a rough barn. John was an eager pupil, and listened attentively to lives of saints, legends, national songs, and historical tales, related by his elders, as well as to the accounts of the French Revolution given by an eyewitness, his uncle, Father MacHale, who had just escaped from France. Three important events happened during John's sixth year: the Irish Rebellion of 1798; the landing at Killala of French troops, whom the boy, hidden in a stacked sheaf of flax, watched marching through a mountain pass to Castlebar; and a few months later the brutal execution of Father Conroy on a false charge of high treason. These occurrences made an indelible impression upon the child's mind. After school hours he studied Irish history, under the guidance of an old scholar in the neighborhood. Being destined for the priesthood the boy was sent to a school at Castlebar to learn Latin, Greek, and English grammar. In his sixteenth year the Bishop of Killala gave him a busarship at St Patrick's College, Maynooth at Maynooth.

wn.com/John_MacHale
Mark F. Ryan
Mark Francis Ryan (10 November 1844 – 17 June 1940), was an Irish revolutionary, a leading Member of the Irish Republican Brotherhood and author.
Mark Ryan was born in Uracly in the parish of Kilconly, a few miles from Tuam, County Galway. The eldest son of John Ryan, a native of Kilconly, and Bridget Mullahy, of Seephin, in the parish of Kilcommon, County Mayo. There were eight children, with three of the four boys, (Michael & Paddy) including Mark becoming doctors. John Ryan had farms in three different parts of Kilconly, one which was held from a landlord known as "French of Tirowen," which is near Gort. Mark was three or four, when the family were evicted, which took place during the famine years. This became one of his earliest memories, though he says he did not realise the full tragedy of this at the time.
The second farm was in Umane, land held by a landlord by the name of Dominick Jennings. The family lived here for five or six years, till the landlord died and they were again evicted. They were given shelter for a time from Mark's uncle, Michael Ryan at Bailenagittach. After some time John obtained another holding from Richard Jennings, brother of Dominick in Ironpool. The family lived here for only a few years, until they were "once more thrown on the roadside," according to Ryan. After this, John Ryan took his family and emigrated to England.

wn.com/Mark_F._Ryan
Mark Killilea, Jnr
Mark Killilea, Jnr (born 5 September 1939) is a former Irish Fianna Fáil party politician from County Galway. In a 30-year political career, served as a Teachta Dála (TD) and Member of the European Parliament and also as a Senator.
Mark Killilea was born in Tuam, County Galway in 1939. He married Anne (Severs) in 1966. His father Mark Killilea, Snr was a Fianna Fáil TD and a founder-member of the party. Killilea Jnr was educated locally and first held political office in August 1969, when he was elected to Seanad Éireann on the Labour Panel and re-elected in 1973. He failed to be elected to Dáil Éireann on his first attempt when he stood in Galway North East at the 1973 general election, but four years later at the 1977 general election he won a seat in the new Galway East constituency. The entire election proved to be a landslide for Fianna Fáil and in particular showed the popularity of the party leader and Taoiseach, Jack Lynch.
However, after just two years Lynch's fortunes had changed. Along with Jackie Fahey, Tom McEllistrim, Seán Doherty and Albert Reynolds, Killilea was one of the so-called "gang of five" that lobbied the parliamentary party for support for Charles Haughey in the event of the retirement of Jack Lynch. This group was determined that the leadership should not pass to George Colley, Lynch's apparent successor. Haughey went on to win the leadership contest and became Taoiseach in December 1979.

wn.com/Mark_Killilea,_Jnr
Michael Moran (Tuam)
Michael Moran (1893-1921) was a murder victim.
Moran was a native of Carramoneen, Tuam, County Galway was shot dead in Galway while in the custody of the Royal Irish Constabulary. He was said to have been shot while trying to escape. It is not known what relation he had, if any, with the Irish Republican Army. He was one of a number of people killed in County Galway during the Irish War of Independence.

wn.com/Michael_Moran_(Tuam)
Mike Cooley
Mike Cooley is an Irish-born engineer and former trade union leader, best known for his involvement in workplace activism at the British company Lucas Aerospace in the late 1970s. In 1981, he was a recipient of the Right Livelihood Award. Cooley was born in Tuam, Ireland, and studied engineering in Germany, Switzerland and England. He has held several leadership positions in the field of computer-aided design.
Towards the end of the 1970s, Mike Cooley was a senior designer at Lucas Aerospace, and chaired the local branch of the technical trade union TASS. He was one of the militant activists behind the Lucas Plan [1], a radical strategy to avoid workforce layoffs by converting production at Lucas from armaments to civilian products.
The vision of the plan was to replace weapons manufacture with the development of socially useful goods, like solar heating equipment, artificial kidneys, and systems for intermodal transportation. The goal was to not simply retain jobs, but to design the work so that the workers would be motivated by the social value of their activities. The proposals of the alternative plan were not accepted by Lucas management and, in 1981, Cooley was dismissed^{[clarification needed]}.

wn.com/Mike_Cooley
Paddy McHugh
Paddy McHugh (born 23 January 1953) is a former Irish politician. He was an Independent Teachta Dála (TD) for the Galway East constituency. McHugh was elected to Dáil Éireann at the 2002 general election, getting a 15.8% share of the vote. He was a member of the Technical Group established to ensure Dáil speaking time for the independent TDs. He lost his seat at the 2007 general election, getting a 5.8% share of the vote.
McHugh was first elected to Galway County Council in 1985. He was also elected to the town council of Tuam, County Galway in 1999. In 2001, he left the Fianna Fáil party and became an Independent. He served as a County Councillor until the abolition of the dual mandate in 2004.

wn.com/Paddy_McHugh
Paul Cunniffe
Paul Cunniffe (23 June 1961 – 11 August 2001) was a British-born Irish singer-songwriter. He fronted the 1980s punk band Blaze X.
Cunniffe was born in Cambridge, England, and then lived in Ellesmere Port, but moved back to his family's hometown of Tuam in Ireland at the age of 14. In the Christian Brothers School in Tuam he formed Blaze X with friends Paul Ralph, Davy Carton and Ja Keating.
After Blaze X split, he moved to London. He began to write songs on his own, and play on the Irish pub scene around the capital. He won the London Pub Entertainer of the Year award in 1996. He went on to form a short-lived band with a group of friends, naming themselves "Tuatha" a reflection of Paul's time in Ireland. With only a small number of well-received gigs under their belt, they disbanded and Paul went on to more appearances on the London Irish pub and club circuit, initially appearing with Chris Nash (tin whistle and bodhran player) in a number of live performances before his return as a solo artist.

wn.com/Paul_Cunniffe
Peter Maher (boxer)
Peter Maher (born March 16, 1869, in Gunnode, Tuam, County Galway, Ireland – July 22, 1940 in Baltimore, Maryland) was an Irish-American boxer known for his powerful punch. Early in his career Maher won the 1888 Middleweight Championship of Ireland, and the 1890 Heavyweight Championship of Ireland. After moving to the United States he won the 1895 Heavyweight Championship of the World match by knocking out Steve O'Donnell in the first round. In 1896 Bob Fitzsimmons defeated Maher in a fight in Langtry, Texas, and took the Heavyweight title.

wn.com/Peter_Maher_(boxer)
Richard W. Dowling
Richard William "Dick" Dowling (1838 – September 23, 1867) was the victorious commander at the Second Battle of Sabine Pass in the American Civil War, and is considered Houston, Texas's first prominent citizen and hero.
Dowling was born in Knockballyvisteal, Milltown, near Tuam, County Galway, Ireland in 1838, the second of eight children, born to Patrick and Bridget Dowling (née Qualter). He emigrated with his parents and six siblings to New Orleans in the United States in 1846. In 1853, a Yellow Fever outbreak in New Orleans took the lives of his parents and four of his siblings. Orphaned, Dowling settled in Houston where he established a successful chain of saloons starting in 1857. Dowling was described as a likable red-headed Irishman and wore a large mustache. In 1857 he married Elizabeth Ann Odlum, daughter of Benjamin Digby Odlum.
By 1860, Dowling owned three saloons. His most successful saloon was named the Bank of Bacchus, located on Courthouse Square in downtown Houston. "The Bank" as it was known locally became Houston's most popular social gathering place in the 1860s and was renowned for its hospitality. Dowling had previous experience as a barkeeper in the Continental Coffeehouse in New Orleans and in Houston opened a saloon known as "The Shades". Quickly establishing himself, Dowling courted publicity from local newspapers and also made a number of property investments. He was also involved in setting up Houston's first gaslight company, and was first to have it installed in his home and "The Bank". Dowling was a founding member of Houston's Hook and Ladder Company Number One fire department and was also involved in running the city's first streetcar company

wn.com/Richard_W._Dowling
Robert Malachy Burke
Robert Malachy Burke (aka "Bobby") (1907 – 20 September 1998) was a noted Christian Socialist and philanthropist. He was born into a landed Church of Ireland family at Ballydugan, Loughrea, County Galway.
He was active (alongside his wife, Ann Grattan of Belfast) in a variety of organisations in the fields of community development, co-operativism, peace activism, religion, and politics. At Toghermore, Tuam (the birthplace of his mother, Ethel Maud Henry), where he came to live following his parents’ separation, he established an innovative co-operative farm.
As a Labour Party representative, he sat on Galway County Council, but despite polling strongly in Galway East at a number of elections, he was not elected to the Dáil Éireann.
He entered Seanad Éireann in 1948 through Agricultural Panel, but resigned his seat on 6 December 1950.
Following the death of his mother, Bobby Burke gifted his property to the Irish health authorities for use in the struggle against tuberculosis, and, early in 1951, he took up a position as a development worker with an Anglican charity in Nigeria. Alongside his wife, he worked during the next decades with various agencies in Africa, before the couple retired to Belfast. He died in 1998.

wn.com/Robert_Malachy_Burke
Seán Purcell
Seán Purcell (1929 – August 27, 2005), nicknamed "The Master", was a famous Gaelic footballer for County Galway.
Best known as a centre half forward, his versatility saw him used in virtually all outfield positions throughout an illustrious career. He was recognised by many football enthusiasts as one of the greatest players of all time. In 2009 he was named in the Sunday Tribune's list of the 125 Most Influential People In GAA History.
Born in Tuam, County Galway, Purcell is widely regarded as Gaelic football's greatest centre-half forward. His affinty with the game began at an early age. In 1934, Galway played Cavan in Tuam. It was the first big occasion Purcell remembered "The crowd was exceptional for the time because it was at that time that the papers began to write it up and they brought a great crowd" Galway won their second All-Ireland that year. He was five going on six and was already "Mad About It".
He played colleges football with St. Jarlath's College of Tuam. The teenage star of 1947 was destined to become a star at ever level as he made his prodigious talent available to club, county, province, university and country over fifteen years. ’The Master,’ as he was known far and wide from his days as a teacher at Strawberry Hill National School in the parish of Dunmore, had earlier been labelled ’The Boy Wonder’ when he gave a stirring midfield performance to inspire St. Jarlath’s College to their first Hogan Stand success in 1947 beating St. Patrick’s, Armagh, in the All-Ireland at Croke Park.

wn.com/Seán_Purcell
Seán Ó Maolalaidh
Seán Ó Maolalaidh (fl. 1419–1480) was Chief of the Name.
The Ó Maolalaidhs (Lally, Mullally) were, with the Ó Nechtains (Naughton), one of the two leading septs of Máenmaige in western Uí Maine. There is some evidence to suggest that they were not of the Uí Maine dynasty, but an indigenous people conquored by the latter in the 7th or 8th century.
A son of Melaghlin Ó Maolalaidh, Seán was to be the last Chief of the Name to live in the family's original homeland. Sometime after his election as chief in 1419, and by 1445, he, his clan and followers were expelled from the area by the Mac Hubert Burkes (Annals of Connacht - 1436.10 Seonacc son of Hugacc Burke died.)
Seán led the family to Tuam, where he leased eighteen townlands from Baron Athenry. One of the townlands was Tullaghnadalaigh (Tullynadaly), some four miles outside the town and thirty miles from Máenmaige.
Seán died in 1480, having been chief for sixty-one years, and was buried at Kilbannin. Tullynadaly was to remain the seat of the family until their seizure in the 1690s. His descendants included

wn.com/Seán_Ó_Maolalaidh
St. Jarlath
Saint Iarlaithe mac Loga, also known as Jarlath (fl. 6th century), was an Irish priest and scholar from Connacht, remembered as the founder of the monastic School of Tuam and patron saint of the Archdiocese of Tuam. No medieval Life for Iarlaithe is extant, but sources for his life and cult include genealogies, martyrologies, the Irish Lives of St Brendan of Clonfert and a biography compiled by John Colgan in the 17th century.
The Irish genealogies record the existence of two saints named Iarlaithe: Iarlaithe son of Lugh (Iarlaithe m. Loga), founder of Tuam, and Iarlaithe son of Trian (Iarlaithe m. Trena), bishop of Armagh. Iarlaithe of Tuam is said to have belonged to the Conmhaícne, who ruled over the greater part of what would become the parish of Tuam. The other saint is said to have belonged to the Dál Fiatach in east Ulster. He is identified as the third Bishop of Armagh, that is after Patrick's heir Benignus and the Annals of Ulster and Innisfallen record his death in the year 481.

wn.com/St._Jarlath
The Saw Doctors
The Saw Doctors are an Irish rock band. Formed in 1986 in Tuam, County Galway, they have achieved eighteen Top 30 singles in Ireland, including three number ones. Their first number one, "I Useta Lover," topped the Irish charts for nine consecutive weeks in 1990, and still holds the record for the country's all-time biggest-selling single. Renowned for their live performances, the band has a cult following, especially in Ireland, the United Kingdom, and the United States. On 15 February 2008, they received a Lifetime Achievement Award at the Meteor Ireland Music Awards.
The Saw Doctors were formed in 1986 by Leo Moran (formerly a member of defunct Tuam reggae band, Too Much for the White Man), Davy Carton (formerly a songwriter and guitarist with short-lived Tuam punk band Blaze X), and local vocalist Mary O'Connor. The trio got their start playing small gigs in local venues such as Tuam's Imperial Hotel. O'Connor left the group the following year to emigrate to London. Carton and Moran added other musicians, and carried on with the band.

wn.com/The_Saw_Doctors
Tomás Ó Maolalaidh
Tomás Ó Maolalaidh (English: Thomas O'Mullally) (died 28 April 1536) was an Irish churchman who became Bishop of Clonmacnoise (c.1509-1514) and Archbishop of Tuam (1514–1536).
He held a synod at Galway in 1523, attended by bishops of Kilmacduagh, Achonry Clonmacnoise, Kilfenora, Ross, in addition to representatives of the dioceses of Elphin, Killala and Armagh. Died 28 April 1536 and buried in the Franciscan church of Galway under the same monument with his predecessor, Muiris Ó Fithcheallaigh. Succeeded by Christopher Bodkin, who was in turn succeeded by William Ó Mullally, a kinsman of Tomás.
Other members of his immediate family included:

wn.com/Tomás_Ó_Maolalaidh

Tuam

Short observational documentary on Tuam town I made for college. Music by Cinematic Orches...

published: 27 Dec 2011

author: 19gunslinger87

Tuam Town, Co. Galway, Ireland

Drive through video of Tuam, County Galway, Republic of Ireland, www.vidireland.com...

published: 15 Aug 2012

author: Joseph O'Loughlin

tuam celtic u15 crossbar

joey digs...

published: 27 May 2011

author: I've a big dick

Roadtrip to Tuam !

On the N17 to Tuuuuaaammmm...

published: 08 May 2012

author: draculasirishbride

St Patrick's Day Tuam 2012

St Patrick's Day Parade in Tuam. 17th March 2012...

published: 17 Mar 2012

author: Gailimh1

Tuam Tribute to The Saw Doctors - N17

A collection of local people singing the Saw Doctors N17...

published: 10 Aug 2011

author: Stephen Cassidy

Tuam Watch

...

published: 13 Apr 2011

author: LuckyRunStoryland

Realization of Tat Tuam Asi

Excerpt: "Tat Tuam Asi: Thou Art That -- very ancient mahavakya, I am That. That which is ...

published: 22 Sep 2012

author: satyogainstitute

Tuam Cathedral

A short movie showing architectural prominence. I try to imagine what must it have been li...

published: 07 Jul 2011

author: Joshua St John

Tuam to Athenry Railway Line

A video collage of the photos taken during a 15 mile trek from Tuam to Athenry along the o...

published: 18 Jun 2012

author: TARGET4103

Teen Idol regional finals Tuam

Jade Tierney .. Cosmic Love...

published: 01 Dec 2012

author: Cait78D

Tuam Town's "ROLL IT UP" S01E01

Short film about drugs & crime, produced and acted out by students of Tuam Community Train...

published: 04 Dec 2012

author: Evan Kelly

Tuam Yaj & Nis Yaj - Ib Ntsais Muag Xwb

...

published: 15 Jun 2012

author: YLLJB2

Tuam and Terenure presentation.

On Friday and Saturday 27th & 28th of July Terenure Ladies FC visited Tuam and played Tuam...

published: 29 Jul 2012

author: Brendan Holian

<li class="playlistitemli thumbnail border_color">
        <div class="video_facebook">
            <a href="http://web.archive.org./web/20121205131136/http://www.facebook.com/sharer.php?u=http://wn.com/tuam&t=<%= title %>" title="Share this video" data-title="Share this video" target="_blank" style="target-name: new; target-new: tab;"></a>
        </div>

photo: UN / Shareef Sarhan

File- A view of the outer perimeter of Palestine Stadium, severely damaged by Israeli air strikes in Gaza City earlier this week, 19 November, 2012.

The End of Jewish Power

WorldNews.com

02 Dec 2012

Article by WN.com Guest Writer Gilad Atzmon. Israel suffered a humiliating defeat at The UN recently. The nations of the world stood up and said NO to the Jewish state - NO to Israeli occupation, NO to Israeli human rights abuse, NO to Jewish racism. In effect, they stood up and confessed to serious Zio-fatigue ... This is a very good news indeed. But interestingly, this united opposition to Israel is not in response to Israeli strength ... ....(size: 2.6Kb)

photo: AP / Bassem Tellawi

A Syrian man reads a newspaper covering Barack Obama's victory in the U.S. Presidential election as he stands in front of a picture of Syrian President Bashar Assad in Damascus, Syria, Wednesday, Nov. 5, 2008. In Syria, a nation isolated by the Bush administration in the last few years, the people and political analysts were hopeful Obama would work for peace in the Mideast and improve America's image and his win proved the failure of Bush's policies. Relations with Washington have started to improve recently but plummeted after a U.S. commando raid across the Iraq border into Syria killed eight people last m

Obama warns Syria against using chemical weapons

The Guardian

04 Dec 2012

WASHINGTON (AP) â President Barack Obama warned Syria on Monday that the use of chemical weapons would be "totally unacceptable" and that the country's leaders would be held accountable ... Obama stopped short of detailing those consequences....(size: 6.7Kb)

photo: AP / Anja Niedringhaus

U.N. Secretary-General Ban Ki-moon speaks at the Human Rights Council at the United Nations in Geneva, Switzerland

Israel settlement bid a 'fatal blow' to peace

New Straits/Business Times

03 Dec 2012

UNITED NATIONS. UN leader Ban Ki-moon warned Sunday that if Israel implemented its latest plan for new settlements it would deal an “almost fatal blow” to any prospects for peace with the Palestinians.   Israel’s announcement about the 3,000 Jewish settler homes, whose planned location was not revealed, came in the wake of a historic vote by the United Nations General Assembly to upgrade Palestine’s diplomatic status ... ....(size: 4.2Kb)

photo: AP / Patrick Semansky

Army Pfc. Bradley Manning, center, steps out of a security vehicle as he is escorted into a courthouse in Fort Meade, Md., Wednesday, Nov. 28, 2012, for a pretrial hearing.

Pfc. Manning: From Bloody Eagle to Bloody Cage

WorldNews.com

02 Dec 2012

Article by WN.com Correspondent Dallas Darling. Much like the United States, the Vikings were a paradoxical and duplicitous civilization. Not only were they highly skilled shipbuilders and tremendous explorers, not to mention their expertise in the fishing, farming and trading industries, but they helped establish and contribute to the nation-states of France, England, Ireland, Germany, Russia, and Iceland ... This came to mind when Pfc....(size: 5.5Kb)

photo: AP / Sang Tan, File

FILE - In this Sept. 1, 2010, file photo, Hamadoun Toure, chief of the U.N.'s telecommunication agency talks to Associated Press in London.

Clashes over Internet rules to mark Dubai meeting

The News Tribune

03 Dec 2012

DUBAI, United Arab Emirates — A major U.S. delegation is in Dubai to lead opposition to possible new Internet regulations at a U.N. conference ... and Microsoft Corp. ....(size: 0.9Kb)

timeline:
2012
2011
2010
2009
2008
2007
2006
2005
2004
2003
2002
2001

Several thousand attend anti-abortion vigil

Deccan Herald

05 Dec 2012

Several thousand people attended an anti-abortion vigil outside Leinster House in Dublin ... "We are not for turning and we will not yield ... "There is no such obligation ... Among those in attendance, were the Archbishop of Tuam Michael Neary, Bishop of Kilmore Leo O?Reilly, Bishop of Killaloe Kieran O?Reilly, Bishop of Ossory Seamus Freeman and the Administrator of Derry diocese Msgr Eamon Martin ... It's murder ... It's the law of heaven." ... ....(size: 2.9Kb)

Bishops join anti-abortion protest outside D�il

Irish Times

05 Dec 2012

ÁINE McMAHON and PATSY MCGARRY. Several thousand people attended an anti-abortion vigil outside Leinster House last night. Archbishop of Tuam Michael Neary, Bishop of Kilmore Leo O’Reilly, Bishop of Killaloe Kieran O’Reilly, Bishop of Ossory Seamus Freeman, and the administrator of Derry diocese Msgr Eamon Martin, attended the rally ... “We are not for turning and we will not yield ... Promise ... It’s murder ... ....(size: 2.8Kb)

Winning Starts For Leinster And Munster Women (Irish Rugby Football Union)

noodls

04 Dec 2012

2012/13 IRFU WOMEN'S INTERPROVINCIAL CHAMPIONSHIP.. ROUND 1 RESULTS.. Sunday, December 2 -. ULSTER 10 MUNSTER 36, Queen's University. Scorers. Ulster. Tries. Imogen Porter, Jemma Jackson. Munster. Tries ... Niamh Briggs 3. ULSTER WOMEN ... Scorers ... Jean Moore (Portlaoise) Mary Rose Flanagan (UL Bohemians), Cliodhna Hughes (Old Belvedere), Marion Sheridan (Tuam), Ciara O'Connor (Tralee), Jacqui Mulligan (Sligo), Yvonne Delaney (Portlaoise)....(size: 10.9Kb)

Powerless to stop heritage demolition

Stuff

29 Nov 2012

These include Christchurch's two cathedrals, the former Chief Post Office building in Cathedral Square, the Majestic Theatre and the Excelsior Hotel in Manchester St, Fleming House and Wesley Lodge in Park Tce, the Christchurch Club and the State Insurance building in Worcester St, the former Odeon Theatre and the former Millers building in Tuam St, and the former teachers college (the Peterborough Centre) in Peterborough St....(size: 6.3Kb)

European bank to back road-building project

Irish Times

29 Nov 2012

TIM O'BRIEN. The European Investment Bank has promised support for a combined road-building project in south Dublin and Co Wicklow ... The others are the N17/18 Gort to Tuam road scheme, the M11 Gorey to Enniscorthy project and the N25 New Ross bypass ... ....(size: 1.4Kb)

Crown offers below 2007 value

Stuff

28 Nov 2012

Cutting his losses early would save money over time, he said ... The 2007 land valuations for the 104 properties add up to about $75 million, comprising $22m for the site of the new bus interchange in Tuam St and $53m for a section of the northern and eastern frame. The two areas include the sites of the Pyne Gould Corporation building, Centennial Pool, the Orion building, and the former civic offices in Tuam St ... ... "There's . ... Ad Feedback....(size: 4.6Kb)

Crown eyes 104 CBD properties

Stuff

28 Nov 2012

The 2007 land valuations for the 104 properties add up to about $75 million, comprising $22m for the site of the new bus interchange in Tuam St and $53m for a section of the northern and eastern frame. The two areas include the sites of the Pyne Gould Corporation building, Centennial Pool, the Orion building, and the former civic offices in Tuam St. They comprise about one-eighth of the properties the Crown plans to acquire ... ... ... ... ....(size: 4.5Kb)

RPA chief to keep Metro North 'alive'

Irish Times

28 Nov 2012

TIM O'BRIEN. The incoming chairman of the Railway Procurement Agency has said he would "love to" go ahead with the building of Metro North ... The multi-billion euro rail link between the city centre and Swords via the airport was put on hold by the Government following the economic crisis ... He said this bundled project along with the Gort to Tuam motorway was not the roads authority's highest construction priority.Email Us. ....(size: 2.4Kb)

Pair win battle in 'Silicon Gully'

Stuff

22 Nov 2012

A pair of Christchurch entrepreneurs overcame thieves, vandals, money worries and pouring rain to breathe new life into the earthquake-ravaged city centre ... The Enterprise Precinct Innovation Centre (Epic) was officially opened by Science and Innovation Minister Steven Joyce today ... Andersen said it was important the new hub on the corner of Tuam and Mancester streets was built in the city centre ... ''We have been hit quite a lot ... ....(size: 2.7Kb)

Job status follow-up email

IMC

22 Nov 2012

Submitted by weihelkuuleatan1981 on Thu, 2012-11-22 05.19. http.//sp.vergafa.pl/Befa.html A good phone signature. http.//tqs.vergafa.pl/Cmmb.html Name game gamertag generator. http.//tb.adefrat.pl/Hbuc.html Rexall pregnancy test faint lineexall pregnancy test. http.//eg.alkoper.pl/Wmjv.html Suntrust cd rates richmond va. http.//gf.adefrat.pl/Lgte.html Unused rap group names ... com ... com ... http.//ney.li.peregoka.pl/Tuam.html Body transfer ep 1 ... h....(size: 256.0Kb)

Christchurch’s Own ‘Silicon Valley’ Opens

Scoop

21 Nov 2012

Thursday, 22 November 2012, 11.52 am. Press Release. PR Partners. Media Release. Christchurch’s Own ‘Silicon Valley’ Opens. Christchurch, 22 November – A bold Silicon Valley style business hub located on the edge of the Red Zone opened its doors today ... ENDS ... • 17 ICT companies will share the campus based on Manchester St, between Tuam and St Asaph Streets, the site previously known as the Para Rubber site....(size: 5.4Kb)

Medical notes

Irish Times

20 Nov 2012

The digitised journal is publicly accessible now on. digital.ucd.ie ... Tablet dump.��The big Tuam Tablet Dump will get under way tomorrow at 1 pm, Br�� Bride, Tuam to encourage people to get rid of their old pills, powders and medicines safely ... ....(size: 1.3Kb)

Missing Person Appeal on behalf of PSNI - Bernie Garvan (Ireland National Police Service)

noodls

20 Nov 2012

Fifty four year old Bernie from the Milltown Road area of Tuam in Co Galway is believed to have left her silver vehicle with a southern registration at a friend's house in the Urney road area of Clady Strabane sometime on Sunday 18 November. She is described as 5' 6" tall, of medium build with short spiked black hair. ......(size: 2.0Kb)

timeline:
2012
2011
2010
2009
2008
2007
2006
2005
2004
2003
2002
2001

Tuam

Tuaim

— Town —

High Street, looking east

Coat of arms

Motto: "Tuath Thuama go Buan"
"Long Live the People of Tuam"

Tuam

Location in Ireland

Coordinates: 53°30′54″N 8°51′04″W / 53.515°N 8.851°WCoordinates: 53°30′54″N 8°51′04″W / 53.515°N 8.851°W

Dáil Éireann

EU Parliament

Elevation

44 m (144 ft)

Population (2006)^[1]

• Urban

2,997

• Environs

3,888

Irish Grid Reference

M436521

Dialing code

+353 93

Historical populations
Year	Pop.	±%
1821	4,571	—
1831	6,883	+50.6%
1841	6,034	−12.3%
1851	4,929	−18.3%
1861	4,563	−7.4%
1871	4,223	−7.5%
1881	3,567	−15.5%
1891	3,012	−15.6%
1901	2,896	−3.9%
1911	2,980	+2.9%
1926	3,293	+10.5%
1936	4,181	+27.0%
1946	3,868	−7.5%
1951	4,010	+3.7%
1956	4,789	+19.4%
1961	4,732	−1.2%
1966	4,742	+0.2%
1971	4,952	+4.4%
1981	6,093	+23.0%
1986	6,039	−0.9%
1991	5,540	−8.3%
1996	5,627	+1.6%
2002	6,027	+7.1%
2006	6,885	+14.2%
^[2]^[3]^[4]^[5]^[6]

Tuam (Irish: Tuaim) is a town in County Galway, Ireland. The name is pronounced choo-um (IPA: /ˈtʃuːəm/). It is situated west of the midlands of Ireland, and north of Galway city.

History [link]

The record of human settlement in Tuam dates back to the Bronze Age when an area adjacent to Shop Street was used as a burial ground. The name Tuam is a cognate with the Latin term tumulus (burial mound). The town's ancient name was Tuaim Dá Ghualann, i.e. the burial mound of two shoulders.

The name probably refers to the high ground on either side of the River Nanny, overlooking a probable fording point over the River Nanny (or Corchra). In 1875, a Bronze Age burial urn was discovered in the area by workmen, dating from c.1500 B.C.^[7] An early glass photograph still exists.

The history of Tuam as a settlement dates from the early 6th century. Legend states that a monk called Jarlath, or Iarlaith, who was a member of a religious community at Cloonfush some four miles west of Tuam and adjacent to the religious settlement at Kilbennon. Jarlath's life became uncertain as he wished to travel. Eventually, Jarlath's abbot, Saint Benan told him to "Go, and where ever your chariot wheel breaks, there shall be the site of your new monastery and the place of your resurrection". Jarlath's wheel broke at Tuam and he established a monastery there, known as the School of Tuam. As was typical with early settlements in Ireland, religious sites became established first and towns grew around them. Likewise, Tuam grew up around the monastery and has kept the broken chariot wheel as its heraldic symbol.

In 1049, when Aedh O'Connor defeated Amalgaid ua Flaithbertaigh, King of Iar Connacht, the O'Connor Kings became Kings of all Connacht, O'Connor built a castle at Tuam and made it his principal stronghold. This event was directly responsible for the subsequent rise in the importance of the town. In 1111, Toirdelbach Ua Conchobair became High King of Ireland by force of arms and this brought Tuam its most prominent status as the centre of the seat of power in the 12th century.

At the Synod of Kells in 1152, the centre of government also became the ecclesiastical centre, as Tuam was erected into an Archbishopric, with Hugh O'Hession as the first Archbishop.

Turlough Mór O'Connor, (Tairrdelbach mac Ruaidri Ua Conchobair) High King of Ireland from 1128–1156, was a great patron of the Irish Church and it was due to his patronage that Tuam became the home of some masterpieces of 12th century Celtic art. Turlough was succeeded by his son Ruaidrí (Rory), the last native High King of Ireland. In 1164, Ruaidrí had a "wonderful castle" erected, with a large courtyard defended by lofty and massive walls and a deep moat into which the adjacent river was diverted through. This was the first Irish built stone castle.^[8] A small part of the castle still stands. Following the destruction of the first Cathedral in 1184, Rory O'Connor left Tuam and retired to Cong Abbey, where he entrusted the Church valuables from the Cathedral at Tuam into the care of the abbot. This left Tuam as a small, unimportant backwater and it wasn't until the early 17th century that it began to grow in importance again.

Throughout history, Tuam has been an important commercial centre with fairs and markets being an important part of commerce in the region. One of its fairs dates to 1252 when Letters Patent were granted to Archbishop MacFlynn by Henry III. Other fairs were authorised by Charters granted by James I and George III.^[9]

In July 1920, the town hall and other properties were burned down by armed Royal Irish Constabulary men, after two had been killed in an ambush by the Irish Republican Army near the town the day before.

The High Crosses of Tuam [link]

High Cross of Tuam

Headpiece of the High Cross of Tuam

The High Cross of Tuam was erected in 1152 possibly to commemorate the appointment of the first Archbishop of Tuam, Archbishop Áed Ua hOissín (Hugh O'Hession). An inscription at the base calls for "A prayer for O'hOisín; for the Abbot; by whom it was made". It is reputed to have been the tallest of the High Crosses of Ireland, but its artistry is scarred by the absence of the top portion of the main shaft.^[9] The sandstone Cross was originally erected in proximity to the earliest Cathedral erected in the town, a part of which still remains and is incorporated into St Mary's Cathedral (12th century red sandstone chancel arch in Irish Romanesque style which is a National monument). The original High Cross or Market cross may have been erected close to what is now the Market Square and High Street. When the first Cathedral collapsed after being destroyed by fire in 1184, the High Cross was dismantled into pieces each under different ownership. The archaeologist, George Petrie, discovered the base of the High Cross c.1820 and went on to discover 2 other pieces in other locations. The High Cross also contains another portion from another High Cross, a ringed cross-section on top. In addition to the Market Cross, it is likely that there were at least four other carved stone crosses from the Connor's reign in the town. An area close to the town Square, known as the Shambles, which continued to function as a market place until recently, was also at one point the location of the Market Cross until 1721.^[10]

The Cross was then brought to Dublin for the Great Exhibition of 1852. However, prior to its return to Tuam, a disagreement arose between the two Churches. Catholic Archbishop Dr. John MacHale claimed the Cross rightfully belonged to Catholics, with Dean Charles Seymour of the Church of Ireland asserting a Protestant claim. Agreement was reached with the Cross erected half way between both Cathedrals and positioned so that it was visible from all main streets of the town. It was situated in the Square in the town centre in 1874.

By the late 1980s, it was evident that the decorative stone carving of the Cross was deteriorating due to weathering and pollution. It was also felt that there was a danger from traffic passing within feet of the monument. After lengthy discussions, the Office of Public Works, removed the monument from the Square in April 1992. Following cleaning and minor restoration the High Cross was re-erected in the south transept of St. Mary's Cathedral where it is now situated, in proximity to its original location. St. Mary's Cathedral also houses the shaft of a third Cross fashioned from limestone. It is thought that all of the High Crosses would have marked the boundaries of the monastic section of Tuam.

The Chair of Tuam [link]

In 1613, Tuam received a royal charter from James I which enabled the Tuam Parliamentary constituency to send two representatives to Irish House of Commons until its abolition in 1881. The charter also established a formal local authority with an elected sovereign and 12 burgesses. The sovereign was sworn into office at the site of the "Chair of Tuam" which is believed to be situated within the remaining tower of Rory O'Connor's castle. A monumental "Chair of Tuam" was unveiled in May 1980 by the late Cardinal Tomás O'Fiaich.^[11]

Chair of Tuam Monument
Wall of the "Wonderful Castle"

Coat of arms [link]

The red Latin cross is representative of Tuam’s importance as an ecclesiastical centre. The double green flaunches at the sides, represent the two hills or shoulders of Tuam’s ancient name, Tuaim Dhá Ghualainn. The two crowns recall the High Kings, Turlough and Rory O’Connor who were based in Tuam. The broken chariot wheel being a reminder of the foundation of the monastic town, when St. Jarlath’s chariot wheel broke. The motto of the town, Tuath Thuama go Buan, translates as Long Live the People of Tuam.^[12]

Transport [link]

The High Street in Tuam is the west-most section of the N83

Tuam is served by the N17 road (Galway to Sligo) and the N83 road (to Ballyhaunis) as well as R332 and R347. A bypass of the N17 (avoiding the currently congested junctions to the west of the town) is also planned, with land acquisition commencing by Galway County Council in late 2006. It is interesting to note that the design of this highway includes a bridge over the existing mothballed railway lines, thus acknowledging the potential future re-opening of the line.
Tuam railway station is located on the for the moment disused railway line from Limerick to Sligo. There was a successful campaign (West-on-track) to have the line reopened as a Western Railway Corridor which was recognised in the Transport21 project. Construction work is well underway (with a 2009 opening date) on the line between Ennis and Athenry.^[13] Passengers trains will run again between Limerick and Athenry/Galway with further extensions planned. Tuam railway station opened on 27 September 1860, closed to passenger traffic on 5 April 1976 and finally closed altogether on 18 December 1978.^[14] The rail lines were heavily used by trains transporting sugar beet to the Irish Sugar Factory (Comhlucht Siúcra Éireann Teo.) formerly located off the Ballygaddy Road. The train line was used during the filming of "The Quiet Man", and can be seen when John Wayne disembarks at Ballyglunin, around 6 km (4 mi) from Tuam.
Tuam is served by Bus Éireann routes 25, 52, 64, 417, 429 and 433.

Education [link]

St. Jarlath's College, founded in 1800

Tuam is the location of several second level educational institutions, St. Jarlath's College, MacHale Vocational School, Presentation College Currylea and St Bridget's Secondary School. St. Patrick's College (formerly Tuam Christian Brothers School), was amalgamated with St. Jarlath's College in June 2009. There are 4 main primary schools, Mercy Convent and the Presentation Convent for girls, St. Patrick's Primary School for boys, and Gaelscoil Iarfhlatha, an Irish language primary school (bunscoil lán Ghaeilge) for both boys and girls.

Religion [link]

Cathedral of the Assumption, built in 1827–1837

Tuam has two cathedrals; The Cathedral of the Assumption (Roman Catholic), seat of the Roman Catholic Archdiocese of Tuam, and the Church of Ireland's St. Mary's Cathedral. The town's patron saint is St. Jarlath.

Sport [link]

Gaelic Games [link]

The town has a strong Gaelic Athletic Association tradition: Tuam Stars, founded in 1888, is the local Gaelic football team, and are one of Galway's most successful clubs. From the period 1953–1960, Tuam Stars were the dominant force in the Galway County Championship winning seven titles in a row, with players such as Seán Purcell and Frank Stockwell playing at the time. St. Jarlath's College, Tuam has won the Hogan Cup (National Championship for secondary schools) a record 12 times since the competition began in 1946. The parish has a second Gaelic football club, Cortoon Shamrocks, founded in 1888.

Tuam Stadium St Jarlath's Park was officially opened on May 21, 1950 by the Archbishop of Tuam, Rev. Dr. Walsh. It became “the home of Galway football” and has a long history and tradition, having hosted many important matches including Connacht Senior Football Finals. A new €5 million redevelopment project has been granted planning permission including a new 6,400 capacity stand and ancillary facilities. Tuam Stadium Development Committee is currently fundraising for this ambitious project.[2]

Football [link]

There are also two local soccer teams: Tuam Celtic A.F.C., founded in 1974 who play their home matches at Celtic Park, Cloonthue. Dynamo Blues, founded in 1978 whose home is the College Field, Athenry Road.

Rugby [link]

Rugby, while third to football and soccer, has long been popular in Tuam. Tuam RFC draws its members from Tuam and its hinterland and plays its home matches at Garraun Park, Dublin Road.

Golf [link]

Tuam Golf Club was established on the 17th October 1904 with the original clubhouse situated at Cloonascragh on the Athenry Rd. Later, the club relocated to Mayfield, on the Dunmore Rd., in 1937 due to a deterioration of the Cloonascragh course. Although, in March 1940 a new club called the Commercial Golf Club was established, which renovated the course and remained for many years at Cloonascragh. World renowned Irish golfer Christy O'Connor Snr joined Tuam Golf Club as club professional in 1948. In order to develop an 18 hole course, Tuam Golf Club relocated to Barnacurragh (close to the original Cloonascragh course) and a new clubhouse and the first 9 holes were opened in 1975. 18 holes came into play by 1979, on the course designed by golf architect, Eddie Hackett. Improvement works have continued over the years with Christy O'Connor Jnr advising the club on course improvement works. The most recent design work have been under the guidance of golf architect Ken Kearney.

Athletics [link]

Tuam Athletics Club is a thriving club, which, in addition to its many juvenile training sessions, holds training sessions and meets for adults.

Gymnastics [link]

Tuam All Star Gymnastics Club, runs classes from its Athenry Road base. The club boasts All - Ireland success, taking its first national title in 2002 and club members have competed internationally. The club also takes part in local St Patrick's Day parades and Tuam's Summer arts festival and many other local events. In 2010 the club reached the semi-finals of the All Ireland Talent Show.

Swimming [link]

Tuam Swimming Club has been promoting swimming in the Tuam area since the its foundation in 1950. Today there are approximately 100 swimmers regularly training. After a number of years out of the national limelight Tuam swimmers are once again beginning to make an impression in swimming galas at local and provincial level. The Club season runs from September to the end of June each year.

Culture [link]

The Arts [link]

The Marian Choral Society was formed in 1974, with an initial aim to sing church and secular music. Then, in 1977, the first musical production was staged, with an annual show each October since. The society has a proud record stretching back to 1977 of never repeating a show.

Earwig! Tuam Community Arts Group was formed in October 2003 to provide Tuam and its surroundings with an outlet for its creative talent. Since 2003, the group has organised the Earwig! Tuam Arts Festival which includes visual arts, theatre, drama, spectacle, children's arts workshops, street performance and music. The festival has now established itself as one of the highlights of the West of Ireland's arts scene. Earwig! also takes part in the annual St. Patrick's Day parade in Tuam with an emphasis on bringing movement and spectacle.

Music [link]

Tuam is long known to have a vibrant music scene. While The Saw Doctors are perhaps the town's most famous band, many more bands and performers from the town have gained popularity both nationally and internationally. In the 60's, Tuam was once known as 'The Showband Capital of Ireland' because at one time, no less than six top class showbands called the well known market town home. The best known of these was the Johnny Flynn Showband, a musical combination with its roots firmly in the tradition of the Tuam Brass Band^[15]. In 2009, a compilation CD of over 50 original songs, all by musicians from Tuam, entitled 'Songs from the Broken Wheel' was released. Tuam is referenced in The Rocky Road to Dublin, popularised by The Dubliners and various other Irish folk artists.

The Old Tuam Society [link]

The Old Tuam Society was founded 1942 with a view to preserving a record of the town’s illustrious past and to foster and promote that knowledge for the benefit of future generations. The new society was open to “all those who are interested in its aims, namely the preservation and study of the antiquities of Tuam and district.” Young and old were welcome as well as “members of the fair sex.” An invitation was issued to Tuam people scattered far and wide to join the circle for an annual subscription of two shillings and six pence.^[16] The society publish an annual called JOTS (Journal of the Old Tuam Society).

Market Day [link]

The Tuam market was revived in 2006 by the Energise Tuam, a group which organised by local traders in conjunction with Tuam Chamber of Commerce in an effort to promote shopping in the town. It currently takes place on the last Saturday of every month, at the plaza in front of Tuam Shopping Centre. In the future, Galway County Council has earmarked the Shambles car park nearer the town centre as the market’s location on a permanent basis.^[17]

Media [link]

The Tuam Herald is a weekly local newspaper, founded in 1837 by Richard Kelly, which serves the town of Tuam and the surrounding areas of north County Galway, south Mayo and west Roscommon. It is County Galway's oldest newspaper and the fifth oldest newspaper in the Republic of Ireland.^[18]

International relations [link]

Main article: List of twin towns and sister cities in the Republic of Ireland

Twin towns [link]

Tuam is twinned with:

Straubing, Germany

Places of interest [link]

13th-century east window of Temple Jarlath

Temple Jarlath at High Street, marks the site of the earliest monastic settlement in Tuam, established by St. Jarlath circa 526-527 AD. Temple Jarlath is situated near the town centre. It marks the site of an early monastic settlement dedicated to St Jarlath, Tuam's 6th century patron. The surviving ruins include a late 13th century parish church containing an east window in Transitional style.
The Mill Museum - This undershot water wheel mill found off Shop Street, which traces its origin to the 17th century, was in operation until 1964. It is the only preserved corn mill in the West of Ireland. The Mill Museum complex, located beside the river Nanny, consists of the restored corn mill with operating water wheel, an audiovisual museum and Tourist Information Office.
Cathedral of the Assumption - Roman Catholic Archdiocese of Tuam in County Galway.

St. Mary's Cathedral

St. Mary's Cathedral - The Church of Ireland Cathedral was built 1861–1878, incorporating a 12th-century arch and sanctuary, and a 14th-century chancel.^[19]
Castle Hackett - a castle near Tuam, was home of the Hackett family at first; later of the Kirwans after the Cromwellian settlement. Many scenes from the 1969 movie Alfred the Great were filmed in the environs of Castlehackett and Knockma.^[20]

Notable people [link]

in chronological order:

Statue of John MacHale at the Cathedral of the Assumption

Amergin of Maigh Seóla, father of Saint Finbar
Rúaidhri Ua Flaithbheartaigh, King of Iar Connacht
Tairrdelbach Ua Conchobair, King of Ireland
Áed Ua hOissín, (Hugh O'Hession) - first Archbishop of Tuam
Seán Ó Maolalaidh, Chief of the Name (Lally)
Tomás Ó Maolalaidh, Bishop of Clonmacnoise and Archbishop of Tuam
Sir Gerard Lally, an Irish Jacobite and French military officer
James Ellis Fleming, claimant to title of 20th Baron Slane
John MacHale, Archbishop of Tuam
Andrew Egan, architect and "Builder of Tuam"
Colonel Patrick Kelly, American Civil War Commander
Sir Theobald Burke, 13th Baronet
Thomas Henry Burke, Permanent Under Secretary at the Irish Office, was killed during the Phoenix Park Murders
Augustus Nicholas Burke, artist
Richard W. "Dick" Dowling, American Civil War Commander
Mark F. Ryan, author and nationalist
Peter Maher, Heavyweight Champion boxer
Michael Moran Republican
Robert Malachy Burke, Christian Socialist, better known as Bobby Burke.
Jack Mangan, Gaelic footballer
Seán Purcell, Gaelic footballer
Frank Stockwell, Gaelic footballer
Tom Murphy, playwright
Bernard Davenport, Retired Ambassador to Argentina, also the Holy See
Mark Killilea, Jnr, Fianna Fáil politician
Mike Cooley, Trade union activist
Professor Frances P. Ruane, director of the Economic and Social Research Institute (ESRI)
Finian McGrath, Independent politician
Paddy McHugh, Independent politician
Brian Talty, Gaelic footballer
Blaze X, Punk band
The Saw Doctors. The N17 road does in fact pass through the town, as their famous song "N17" suggests.
Paul Cunniffe, singer-songwriter, musician
Jarlath Fallon, Gaelic footballer
Stephen Moore, Australian International rugby player

Miscellanea [link]

The people of Tuam claim it is the smallest city in the world based on the presence of a cathedral, one of the original definitions of what constitutes a city. However, despite Tuam's two cathedrals, it is officially a town.
The Annals of the Four Masters record that in 1488 A whirlwind attacked a number of persons, as they were cutting turf on the bog of Tuaim-Mona, which killed one of them, and swelled the faces of the rest; and four others were killed by the same wind in Machaire-Chonnacht.
The "Rocky Road to Dublin" is a song about a man's experiences as he travels to Liverpool, England from his home in Tuam.

Roads named after Tuam [link]

Tuam Street, Christchurch, New Zealand is named after the Irish (Anglican) bishopric of Tuam. It was named by Captain Joseph Thomas, the Canterbury Association's Chief Surveyor and his assistant Edward Jollie.^[21] There are also Tuam Streets located in Concord, a suburb of Sydney, Australia and Victoria Park, a suburb of Perth, Australia.
Tuam Street, in Houston, Texas, USA, is named in honour of Richard W. "Dick" Dowling.^[22]
Tuamstraße (Tuam Street) is located in Straubing, Germany, and is named in honour of the twinning of the two towns.
Tuam Road is located Eltham, in the Borough of Greenwich in London, SE18.^[23]

References [link]

^ "Census 2006 – Volume 1 – Population Classified by Area" (PDF). Central Statistics Office Census 2006 Reports. Central Statistics Office Ireland. April 2007. http://www.cso.ie/census/documents/census2006_volume_1_pop_classified_by_area.pdf. Retrieved 2011-06-05.
^ Census for post 1821 figures.
^ http://www.histpop.org
^ http://www.nisranew.nisra.gov.uk/census
^ Lee, JJ (1981). "On the accuracy of the Pre-famine Irish censuses". In Goldstrom, J. M.; Clarkson, L. A.. Irish Population, Economy, and Society: Essays in Honour of the Late K. H. Connell. Oxford, England: Clarendon Press.
^ Mokyr, Joel; O Grada, Cormac (November 1984). "New Developments in Irish Population History, 1700-1850". The Economic History Review 37 (4): 473–488. DOI:10.1111/j.1468-0289.1984.tb00344.x. http://www3.interscience.wiley.com/journal/120035880/abstract.
^ A Brief History of Tuam. A Town of Two Cathedrals. 2006
^ The Gentleman's magazine, Volume 93, Part 2, p333, Oct, 1832 [1]
^ ^a ^b Tuam Official Guide c.1958
^ http://www.heritagecouncil.ie/publications/tuam/6.html
^ http://www.tuam-guide.com/history.htm
^ Glimpses of Tuam Since the Famine, J.A. Claffey, ISBN 978-0-9530250-0-8, 1997, Publisher: Old Tuam Society
^ http://www.westontrack.com/
^ "Tuam station" (PDF). Railscot - Irish Railways. http://www.railscot.co.uk/Ireland/Irish_railways.pdf. Retrieved 2007-11-24.
^ http://www.irish-showbands.com/Bands/jflynnf.htm
^ The Tuam Herald, September 26, 1942
^ http://www.galwaynews.ie/3230-tuam039s-revived-market-big-success
^ http://www.regionalnewspapers.ie/paperview.php?id=20
^ Galloway, Peter (1992). The Cathedrals of Ireland. Belfast: The Institute of Irish Studies. pp. 210–213. ISBN 0-85389-452-3.
^ Murphy, Mary J. (2008) Viking Summer: the Filming of MGM's "Alfred the Great" in Galway in 1968 ISBN 978-0-9560749-0-4. Hardcover:130 pages, ( Nov 2008). Knockma Publishing.
^ Christchurch street names R
^ Dick Dowling Statue, First Public Monument in Houston, Texas
^ http://www.londontown.com/LondonStreets/tuam_road_61c.html

External links [link]

Wikimedia Commons has media related to: Tuam

Wikisource has the text of the 1911 Encyclopædia Britannica article Tuam.

v t e Places in County Galway

County town: Galway

Towns	Athenry Ballinasloe Ballygar Carraroe Claregalway Clifden Dunmore Glenamaddy Gort Headford Loughrea Mountbellew Moycullen Oranmore Oughterard Portumna Tuam

Villages	Ahascragh Annaghdown Ardrahan Aughrim Ballinderreen Ballyconneely Ballymacward Ballymoe Ballynahinch Barna Barnaderg Bealadangan Bullaun Camus Carnmore Castleblakeney Castlegar Clarinbridge Cleggan Clonbur Coalpits Cornamona Corofin Costelloe Craughwell Cregmore Eyrecourt Furbo Garrafrauns Inverin Kilcolgan Kilconnell Kilkerrin Kilkieran Killimor Kilronan Kinvara Laurencetown Leenaun Letterfrack Lettermore Lettermullen Maam Cross Maum Menlough Milltown Monivea Moylough New Inn Newbridge Recess Rosmuc Rossaveal Roundstone Skehana Spiddal Turloughmore Williamstown Woodford

Townlands	Attymon Ballynahown Derrymullan Hollygrove Kilclooney Killagoola Kinvara Lissagurraun Meelick Muckanaghederdauhaulia Oldthort Tulrush

Baronies	Aran Athenry Ballymoe Ballynahinch Clare Clonmacnowen Dunkellin Dunmore Galway Kilconnell Killian Kiltartan Leitrim Longford Loughrea Moycullen Ross Tiaquin

List of townlands in County Galway Category:Mountains and hills of County Galway Category:Rivers of County Galway Category:Geography of County Galway

v t e High crosses

Anglo-Saxon	Bewcastle Cross · Crowle Stone · Dartmoor crosses · Easby Cross · Gosforth Cross · Legg's cross · Ruthwell Cross · Sandbach Crosses · Sheffield Cross

Irish	Ardboe High Cross · several at Clonmacnoise · Iona Abbey · Kildalton Cross · Muiredach's High Cross · St. Tola's Cross · several at Tuam

Pictish	Camus Cross · Dupplin Cross

Cornish	King Doniert's Stone

http://wn.com/Tuam

http://ru.wn.com/Туам

http://fr.wn.com/Tuam

http://nl.wn.com/Tuam

http://pt.wn.com/Tuam

http://de.wn.com/Tuam (Irland)

http://it.wn.com/Tuam

http://id.wn.com/Tuam

http://pl.wn.com/Tuam

This page contains text from Wikipedia, the Free Encyclopedia - http://en.wikipedia.org/wiki/Tuam

This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.

For other uses, see Saint Patrick (disambiguation).

Saint Patrick

Honored in	Roman Catholic Church Eastern Orthodoxy Anglican Communion Lutheran Church
Major shrine	Glastonbury Abbey; Armagh
Feast	17 March (Saint Patrick's Day)
Patronage	Ireland, Nigeria, Montserrat, Roman Catholic Archdiocese of New York, Boston, Loíza, Murcia (Spain), engineers, paralegals, Roman Catholic Archdiocese of Melbourne; invoked against snakes, sins, witchcraft^[1]

Saint Patrick (Latin: Patricius; Primitive Irish: *Qatrikias;^[2]^[3] Old Irish: Cothraige or Coithrige;^[4] Middle Irish: Pátraic; Irish: Pádraig; Old Welsh: Patric; Middle Welsh: Padric; Welsh: Padrig; Old English: Patric; ca. 387 – 17 March, 493^[5] or ca. 460^[6]) was a Romano-British and Christian missionary, who is the most generally recognized patron saint of Ireland or the Apostle of Ireland, although Brigid of Kildare and Colmcille are also formally patron saints.

Two authentic letters from him survive, from which come the only generally-accepted details of his life.^[7] When he was about 16, he was captured from Wales by Irish raiders and taken as a slave to Ireland, where he lived for six years before escaping and returning to his family. After entering the Church, he returned to Ireland as an ordained bishop in the north and west of the island, but little is known about the places where he worked. By the seventh century, he had come to be revered as the patron saint of Ireland.

Most available details of his life are from later hagiographies from the seventh century onwards, and these are now not accepted without detailed criticism. Uncritical acceptance of the Annals of Ulster would imply that he lived from 340 to 440, and ministered in what is modern-day Northern Ireland from AD 428 onwards. The dates of Patrick's life cannot be fixed with certainty but, on a widespread interpretation, he was active as a missionary in Ireland during the second half of the fifth century.^[8]

Saint Patrick's Day is observed on March 17, the date of his death.^[9] It is celebrated both inside and outside Ireland, as both a liturgical and non-liturgical holiday. In the dioceses of Ireland, it is both a solemnity and a holy day of obligation; outside Ireland, it can be a celebration of Ireland itself.

1 Background
2 In his own words
3 Death
4 Seventh-century writings
5 In legend
6 Saint Patrick's Bell
7 Sainthood and modern remembrance
8 Places associated with Saint Patrick
9 In literature
10 See also
11 References
12 Further reading
13 External links

Background [link]

Most modern scholars of Saint Patrick follow a variant of T. F. O'Rahilly's "Two Patricks" theory.^[10] That is to say, many of the traditions later attached to Saint Patrick originally concerned Palladius, who Prosper of Aquitaine's Chronicle says was sent by Pope Celestine I as the first bishop to Irish Christians in 431.^[11] Palladius was not the only early cleric in Ireland at this time. The Irish-born Saint Ciaran Saighir the Elder lived in the later fourth century (352–402 AD) and was the first bishop of Ossory. Ciaran the Elder along with Saints Auxilius, Secundinus and Iserninus are also associated with early churches in Munster and Leinster. By this reading, Palladius was active in Ireland until the 460s.^[12]

Prosper associates Palladius' appointment with the visits of Germanus of Auxerre to Britain to suppress the Pelagian heresy and it has been suggested that Palladius and his colleagues were sent to Ireland to ensure that exiled Pelagians did not establish themselves among the Irish Christians. The appointment of Palladius and his fellow-bishops was not obviously a mission to convert the Irish, but more probably intended to minister to existing Christian communities in Ireland.^[13] The sites of churches associated with Palladius and his colleagues are close to royal centres of the period: Secundus is remembered by Dunshaughlin, County Meath, close to the Hill of Tara which is associated with the High King of Ireland; Killashee, County Kildare, close to Naas with links with the Kings of Leinster, is probably named for Auxilius. This activity was limited to the southern half of Ireland, and there is no evidence for them in Ulster or Connacht.^[14]

Although the evidence for contacts with Gaul is clear, the borrowings from Latin into the Old Irish language show that links with former Britain were many.^[15] Saint Iserninus, who appears to be of the generation of Palladius, is thought to have been a Briton, and is associated with the lands of the Uí Cheinnselaig in Leinster. The Palladian mission should not be contrasted with later "British" missions, but forms a part of them.^[16]

In his own words [link]

Slemish, County Antrim, where Saint Patrick is said to have worked as a shepherd while a slave.

Two Latin letters survive which are generally accepted to have been written by St. Patrick. These are the Declaration (Latin: Confessio) and the Letter to the soldiers of Coroticus (Latin: Epistola).^[17] The Declaration is the more important of the two. In it Patrick gives a short account of his life and his mission.

St. Patrick was born in Roman Britain at Banna Venta Berniae, a location otherwise unknown,^[18]^[19]^[20] though identified in one tradition as Glannoventa, modern Ravenglass in Cumbria.^[21] Calpornius, his father, was a deacon, his grandfather Potitus, a priest. When he was about sixteen, he was captured and carried off as a slave to Ireland.^[22] Patrick worked as a herdsman, remaining a captive for six years. He writes that his faith grew in captivity, and that he prayed daily.^[23] After six years he heard a voice telling him that he would soon go home, and then that his ship was ready. Fleeing his master, he travelled to a port, two hundred miles away he says,^[24] where he found a ship and, after various adventures, returned home to his family, now in his early twenties.^[25]

Patrick recounts that he had a vision a few years after returning home:

I saw a man coming, as it were from Ireland. His name was Victoricus, and he carried many letters, and he gave me one of them. I read the heading: "The Voice of the Irish". As I began the letter, I imagined in that moment that I heard the voice of those very people who were near the wood of Foclut, which is beside the western sea—and they cried out, as with one voice: "We appeal to you, holy servant boy, to come and walk among us." ^[26]

A. B. E. Hood suggests that the Victoricus of St. Patrick's vision may be identified with Saint Victricius, bishop of Rouen in the late fourth century, who was the only European churchman of the time to advocate or practice conversion of pagans, and who visited Britain in an official capacity in 396.^[27]

Much of the Declaration concerns charges made against St. Patrick by his fellow Christians at a trial. What these charges were, he does not say explicitly, but he writes that he returned the gifts which wealthy women gave him, did not accept payment for baptisms, nor for ordaining priests, and indeed paid for many gifts to kings and judges, and paid for the sons of chiefs to accompany him. It is concluded, therefore, that he was accused of some sort of financial impropriety, and perhaps of having obtained his bishopric in Ireland with personal gain in mind.^[28]

From this same evidence, something can be seen of St. Patrick's mission. He writes that he "baptised thousands of people".^[29] He ordained priests to lead the new Christian communities. He converted wealthy women, some of whom became nuns in the face of family opposition. He also dealt with the sons of kings, converting them too.^[30]

St. Patrick's position as a foreigner in Ireland was not an easy one. His refusal to accept gifts from kings placed him outside the normal ties of kinship, fosterage and affinity. Legally he was without protection, and he says that he was on one occasion beaten, robbed of all he had, and put in chains, perhaps awaiting execution.^[31]

Murchiú's life of Saint Patrick contains a supposed prophecy by the druids which gives an impression of how Patrick and other Christian missionaries were seen by those hostile to them:

Across the sea will come Adze-head,^[32] crazed in the head,
his cloak with hole for the head, his stick bent in the head.
He will chant impieties from a table in the front of his house;
all his people will answer: "so be it, so be it."^[33]

The second piece of evidence that comes from Patrick's life is the Letter to Coroticus or Letter to the Soldiers of Coroticus, written after a first remonstrance was received with ridicule and insult. In this, St. Patrick writes^[34] an open letter announcing that he has excommunicated Coroticus because he had taken some of St. Patrick's converts into slavery while raiding in Ireland. The letter describes the followers of Coroticus as "fellow citizens of the devils" and "associates of the Scots [of Dalriada and later Argyll] and Apostate Picts".^[35] Based largely on an eighth century gloss, Coroticus is taken to be King Ceretic of Alt Clut.^[36] It has been suggested that it was the sending of this letter which provoked the trial which Patrick mentions in the Confession.^[37]

Death [link]

According to the latest reconstruction of the old Irish annals, Patrick died in AD 461 on March 17, a date accepted by some modern historians.^[38] Prior to the 1940s it was believed without doubt that he died in 420 and thus had lived in the first half of the fifth century.^[39] A lecture entitled "The Two Patricks", published in 1942 by T. F. O'Rahilly, caused enormous controversy by proposing that there had been two "Patricks", Palladius and Patrick, and that what we now know of St. Patrick was in fact in part a conscious effort to blend the two into one hagiographic personality. Decades of contention eventually ended with most historians^[who?] now asserting that Patrick was indeed most likely to have been active in the latter half of the fifth century.^[40]

While Patrick's own writings contain no dates, they do contain information which can be used to date them. Patrick's quotations from the Acts of the Apostles follow the Vulgate, strongly suggesting that his ecclesiastical conversion did not take place before the early fifth century. Patrick also refers to the Franks as being pagans. Their conversion is dated to the period 496–508.^[41]

There is plentiful evidence for a medieval tradition that Patrick had died in 493. An addition to the Annals of Ulster states that in the year 553 (approximately two hundred and fifty years before the addition was made):

I have found this in the Book of Cuanu: The relics of Patrick were placed sixty years after his death in a shrine by Colum Cille. Three splendid halidoms were found in the burial-place: his goblet, the Angel's Gospel, and the Bell of the Testament. This is how the angel distributed the halidoms: the goblet to Dún, the Bell of the Testament to Ard Macha, and the Angel's Gospel to Colum Cille himself. The reason it is called the Angel's Gospel is that Colum Cille received it from the hand of the angel.^[42]

The reputed burial place of St. Patrick in Downpatrick

The placing of this event in the year 553 indicate a tradition that Patrick's death was 493, or at least in the early years of that decade, and the Annals of Ulster report under 493:

Patrick, arch-apostle, or archbishop and apostle of the Irish, rested on the 16th of the Kalends of April in the 120th year of his age, in the 60th year after he had come to Ireland to baptise the Irish.

This tradition is also seen in an annalistic reference to the death of a saint termed Patrick's disciple, Mochta, who is said to have died in 535.^[43]

St. Patrick is said to be buried at Down Cathedral in Downpatrick, County Down, alongside St. Brigid and St. Columba, although this has never been proven. The Battle for the Body of St. Patrick demonstrates the importance of both him as a spiritual leader, and of his body as an object of veneration, in early Christian Ireland. Saint Patrick Visitor Centre is a modern exhibition complex located in Downpatrick and is a permanent interpretative exhibition centre featuring interactive displays on the life and story of Saint Patrick. It provides the only permanent exhibition centre in the world devoted to Saint Patrick.^[44]

Seventh-century writings [link]

An early document which is silent concerning Patrick is the letter of Columbanus to Pope Boniface IV of about 613. Columbanus writes that Ireland's Christianity "was first handed to us by you, the successors of the holy apostles", apparently referring to Palladius only, and ignoring Patrick.^[45] Writing on the Easter controversy in 632 or 633, Cummian—it is uncertain whether this is the Cummian associated with Clonfert or Cumméne of Iona—does refer to Patrick, calling him our papa, that is pope or primate.^[46]

Two works by late seventh-century hagiographers of Patrick have survived. These are the writings of Tírechán, and Vita sancti Patricii of Muirchu moccu Machtheni.^[47] Both writers relied upon an earlier work, now lost, the Book of Ultán.^[48] This Ultán, probably the same person as Ultan of Ardbraccan, was Tírechán's foster-father. His obituary is given in the Annals of Ulster under the year 657.^[49] These works thus date from a century and a half after Patrick's death.

Tírechán writes

"I found four names for Patrick written in the book of Ultán, bishop of the tribe of Conchobar: holy Magonus (that is, "famous"); Succetus (that is, the god of war); Patricius (that is, father of the citizens); Cothirtiacus (because he served four houses of druids)."^[50]

Muirchu records much the same information, adding that "[h]is mother was named Concessa."^[51] The name Cothirtiacus, however, is simply the Latinized form of Old Irish Cothraige, which is the Q-Celtic form of Latin Patricius.^[52]

The Patrick portrayed by Tírechán and Muirchu is a martial figure, who contests with druids, overthrows pagan idols, and curses kings and kingdoms.^[53] On occasion, their accounts contradict Patrick's own writings: Tírechán states that Patrick accepted gifts from female converts although Patrick himself flatly denies this. However, the emphasis Tírechán and Muirchu placed on female converts, and in particular royal and noble women who became nuns, is thought to be a genuine insight into Patrick's work of conversion. Patrick also worked with the unfree and the poor, encouraging them to vows of monastic chastity. Tírechán's account suggests that many early Patrician churches were combined with nunneries founded by Patrick's noble female converts.^[54]

The martial Patrick found in Tírechán and Muirchu, and in later accounts, echoes similar figures found during the conversion of the Roman Empire to Christianity. It may be doubted whether such accounts are an accurate representation of Patrick's time, although such violent events may well have occurred as Christians gained in strength and numbers.^[55]

Much of the detail supplied by Tírechán and Muirchu, in particular the churches established by Patrick, and the monasteries founded by his converts, may relate to the situation in the seventh century, when the churches which claimed ties to Patrick, and in particular Armagh, were expanding their influence throughout Ireland in competition with the church of Kildare. In the same period, Wilfred, Archbishop of York, claimed to speak, as metropolitan archbishop, "for all the northern part of Britain and of Ireland" at a council held in Rome in the time of Pope Agatho, thus claiming jurisdiction over the Irish church.^[56]

Other presumed early materials include the Irish annals, which contain records from the Chronicle of Ireland. These sources have conflated Palladius and Patrick.^[57] Another early document is the so-called First Synod of Saint Patrick. This is a seventh-century document, once, but no longer, taken as to contain a 5th century original text. It apparently collects the results of several early synods, and represents an era when pagans were still a major force in Ireland. The introduction attributes it to Patrick, Auxilius, and Iserninus, a claim which "cannot be taken at face value."^[58]

In legend [link]

St. Patrick banishes all snakes from Ireland [link]

Pious legend credits St. Patrick with banishing snakes from the island,^[59] chasing them into the sea after they attacked him during a 40-day fast he was undertaking on top of a hill.^[60] This hagiographic theme draws on the mythography of the staff of Moses, messenger of Yahweh to gentile Egyptians. In Exodus 7:8–7:13 , Moses and Aaron use their staffs in their struggle with Pharaoh's sorcerers, the staffs of each side morphing into snakes. Aaron's snake-staff prevails.^[61]

However, all evidence suggests that post-glacial Ireland never had snakes, as on insular "Ireland, New Zealand, Iceland, Greenland and Antarctica...So far, no serpent has successfully migrated across the open ocean to a new terrestrial home" such as from Scotland at one point only eight miles from Ireland, where a few native species have lived, "the venomous adder, the grass snake, and the smooth snake", as National Geographic notes,^[62] and although sea snake species separately exist.^[60]^[63] "At no time has there ever been any suggestion of snakes in Ireland, so [there was] nothing for St. Patrick to banish", says naturalist Nigel Monaghan, keeper of natural history at the National Museum of Ireland in Dublin, who has searched extensively through Irish fossil collections and records.^[60] The List of reptiles of Ireland has only one land reptile species native to Ireland; the viviparous or common lizard.

The only biological candidate species for appearing like a native snake in Ireland is the slow worm, actually a legless lizard, a non-native species more recently found in The Burren region of County Clare as recorded since the early 1970s, as noted by the National Parks and Wildlife Service of Ireland, which suspects it was deliberately introduced in the 1960s. So far, the slow worm's territory in the wild has not spread beyond the Burren's limestone region which is rich in wildlife.^[62]

One suggestion, by fiction author Betty Rhodes, is that "snakes" referred to the serpent symbolism of the Druids^[64] during that time and place, as evinced on coins minted in Gaul. Chris Weigant connects "big tattoos of snakes" on Druids' arms as "Irish schoolchildren are taught" with the way in which, in the legend of St. Patrick banishing snakes; the "story goes to the core of Patrick's sainthood and his core mission in Ireland."^[65]

St. Patrick uses shamrock in an illustrative parable [link]

The Shamrock

Legend (dating to 1726, according to the OED) also credits St. Patrick with teaching the Irish about the doctrine of the Holy Trinity by showing people the shamrock, a three-leafed plant, using it to illustrate the Christian teaching of three persons in one God.^[66] For this reason, shamrocks are a central symbol for St Patrick’s Day.

The shamrock had been seen as sacred in the pre-Christian days in Ireland. Due to its green color and overall shape, many viewed it as representing rebirth and eternal life. Three was a sacred number in the pagan religion and there were a number of "Triple Goddesses" in ancient Ireland, including Brigid, Ériu, and the Morrigan.

St. Patrick's dead ash wood walking stick grows into a living tree [link]

Some Irish legends involve the Oilliphéist, the Caoránach, and the Copóg Phádraig. During his evangelising journey back to Ireland from his parent's home at Birdoswald, he is understood to have carried with him an ash wood walking stick or staff. He thrust this stick into the ground wherever he was evangelising and at the place now known as Aspatria (ash of Patrick) the message of the dogma took so long to get through to the people there that the stick had taken root by the time he was ready to move on.

St. Patrick speaks with ancient Irish ancestors who were born long before his time [link]

The 12th century work Acallam na Senórach tells of Patrick being met by two ancient warriors, Caílte mac Rónáin and Oisín, during his evangelical travels. The two were once members of Fionn mac Cumhaill's warrior band the Fianna, and somehow survived to Patrick's time.

Saint Patrick's Bell [link]

The Shrine of St. Patrick's Bell

The National Museum of Ireland in Dublin possesses a bell first mentioned, according to the Annals of Ulster, in the Book of Cuanu in the year 552. The bell was part of a collection of "relics of Patrick" removed from his tomb sixty years after his death by Colum Cille to be used as relics. The bell is described as "The Bell of the Testament", one of three relics of "precious minna" (extremely valuable items), of which the other two are described as Patrick's goblet and "The Angels Gospel". Cille is described to have been under the direction of an "Angel" for whom he sent the goblet to Down, the bell to Armagh, and kept possession of the Angel's Gospel for himself. The name Angels Gospel is given to the book because it was supposed that Cille received it from the angel's hand. A stir was caused in 1044 when two kings, in some dispute over the bell, went on spates of prisoner taking and cattle theft. The annals make one more apparent reference to the bell when chronicling a death, of 1356, "Solomon Ua Mellain, The Keeper of The Bell of the Testament, protector, rested in Christ."

The bell was encased in a "bell shrine", a distinctive Irish type of reliquary made for it, as an inscription records, by King Domnall Ua Lochlainn sometime between 1091 and 1105. The shrine is an important example of the final, Viking-influenced, style of Irish Celtic art, with intricate Urnes style decoration in gold and silver. The Gaelic inscription on the shrine also records the name of the maker "U INMAINEN" (which translates to "Noonan"), "who with his sons enriched/decorated it"; metalwork was often inscribed for remembrance.

The bell itself is simple in design, hammered into shape with a small handle fixed to the top with rivets. Originally forged from iron, it has since been coated in bronze. The shrine is inscribed with three names, including King Domnall Ua Lochlainn's. The rear of the shrine, not intended to be seen, is decorated with crosses while the handle is decorated with, among other work, Celtic designs of birds. The bell is accredited with working a miracle in 1044 and having been coated in bronze to shield it from human eyes, for which it would be too holy. It measures 12.5 × 10 cm at the base, 12.8 × 4 cm at the shoulder, 16.5 cm from base to shoulder, 3.3 cm from shoulder to top of handle and weighs 1.7 kg.^[67]

Sainthood and modern remembrance [link]

The neo-gothic St Patrick's Cathedral in New York City, as seen from Rockefeller Center.

March 17, popularly known as St. Patrick's Day, is believed to be his death date and is the date celebrated as his feast day.^[68] The day became a feast day in the universal church due to the influence of the Waterford-born Franciscan scholar Luke Wadding, as a member of the commission for the reform of the Breviary^[69] in the early part of the 17th century.

For most of Christianity's first thousand years, canonisations were done on the diocesan or regional level. Relatively soon after the death of people considered to be very holy people, the local Church affirmed that they could be liturgically celebrated as saints. As a result, St. Patrick has never been formally canonised by a Pope; nevertheless, various Christian churches declare that he is a Saint in Heaven (he is in the List of Saints). He is still widely venerated in Ireland and elsewhere today.^[70]

St. Patrick is honored with a feast day on the liturgical calendar of the Episcopal Church (USA) on March 17. St. Patrick is also venerated in the Orthodox Church, especially among English-speaking Orthodox Christians living in the United Kingdom and the Republic of Ireland and in North America.^[71] There are Orthodox icons dedicated to him.^[72]

Places associated with Saint Patrick [link]

Slemish, County Antrim

St Patrick's statue at Saul, County Down

St Patrick's Oratory at the top of Croaghpatrick, County Mayo

Slemish, County Antrim and Killala Bay, County Mayo

When captured by raiders, there are two theories as to where Patrick was enslaved. One theory is that he herded sheep in the countryside around Slemish. Another theory is that Patrick herded sheep near Killala Bay, at a place called Fochill.

Saul, County Down (from Irish: Sabhall Phádraig, meaning "Patrick's barn")^[73]

It is claimed that Patrick founded his first church in a barn at Saul, which was donated to him by a local chieftain called Dichu. It is also claimed that Patrick died at Saul or was brought there between his death and burial. Nearby, on the crest of Slieve Patrick, is a huge statue of Saint Patrick with bronze panels showing scenes from his life.

Hill of Slane, County Meath

Muirchu moccu Machtheni, in his highly mythologized 7th century Life of Patrick, says that Patrick lit a Paschal fire on this hilltop in 433 CE in defiance of High King Laoire. The story says that the fire could not be doused by anyone but Patrick, and it was here that he explained the holy trinity using the shamrock.

Croagh Patrick, County Mayo (from Irish: Cruach Phádraig, meaning "Patrick's stack")^[74]

It is claimed that Patrick climbed this mountain and fasted on its summit for the forty days of Lent. Croagh Patrick draws thousands of pilgrims who make the trek to the top on the last Sunday in July.

Lough Derg, County Donegal (from Irish: Loch Dearg, meaning "red lake")^[75]

It is claimed that Patrick killed a large serpent on this lake and that its blood turned the water red (hence the name). Each August, pilgrims spend three days fasting and praying there on Station Island.

Armagh, County Armagh

It is claimed that Patrick founded a church here and proclaimed it to be the most holy church in Ireland. Armagh is today the primary seat of both the Catholic and Protestant Churches in Ireland and both cathedrals in the town are named after Patrick.

Downpatrick, County Down (from Irish: Dún Pádraig, meaning "Patrick's stronghold")^[76]

It is claimed that Patrick was brought here after his death and buried in the grounds of Down Cathedral.

Other places named after Saint Patrick include:

Ardpatrick, County Limerick (from Irish: Ard Pádraig, meaning "high place of Patrick")^[77]
Patrickswell or Toberpatrick, County Limerick (from Irish: Tobar Phádraig, meaning "Patrick's well")^[78]
St Patrick's Chapel, Heysham
St Patrick's Island, County Dublin
St Patrick's Isle, off the Isle of Man
Llanbadrig (church), Ynys Badrig (island), Porth Padrig (cove), Llyn Padrig (lake), and Rhosbadrig (heath) on the island of Anglesey in Wales
Templepatrick, County Antrim (from Irish: Teampall Phádraig, meaning "Patrick's church")^[79]

In literature [link]

Robert Southey wrote a ballad called Saint Patrick's Purgatory, based on popular legends surrounding the saint's name.

Stephen R. Lawhead wrote the fictional Patrick: Son of Ireland based on the life of the celebrated Saint.^[80]

Parke Godwin wrote the fiction novel The Last Rainbow based on the life of Saint Patrick and incorporating elements of fantasy established in his earlier novel Firelord.

Dutch/Scottish singer Chris Anderson wrote a poem called "Saint Patrick's Lament", based on the Saint's remembrance festival Saint Patrick's Day.

In Lloyd Alexander's novel Time Cat, the main characters encounter an enslaved Irish shepherd implied to be the future St. Patrick.

References [link]

^ "Roman Catholic Patron Saints Index". http://www.americancatholic.org/Features/Saints/patrons.asp. Retrieved 25 August 2006.
^ O'Rahilly, Thomas Francis (1942), The Two Patricks: A Lecture on the History of Christianity in Fifth-century Ireland, Dublin: Dublin Institute for Advanced Studies, pp. 43–44, http://books.google.com/books?id=DW8sAAAAIAAJ
^ Ball, Martin J.; Fife, James (2002), The Celtic Languages, USA: Routledge, pp. 82–83, ISBN 0-415-28080-X
^ Old Irish is a Q-Celtic language, which means that the sound /p/ in other languages is converted to the sound /k/.
^ St Patrick in the Catholic Encyclopedia (1913).
^ Common Worship: Services and Prayers for the Church of England, The Calendar, p. 7
^ Macthéni, Muirchú maccu; White, Newport John Davis (1920). St. Patrick, his writings and life. New York: The Macmillan Company. pp. 31–51, 54–60. http://books.google.com/books?id=1OZlAAAAMAAJ&pg=PA31#v=onepage&q&f=false.
^ All About Saint Patrick's Day Church Year Retrieved 2011-02-20
^ St. Patrick's Day The History Channel Retrieved 2010-02-11
^ O'Rahilly, The two Patricks, Dublin 1942
^ De Paor, p. 79.
^ Byrne, pp. 78–79; De Paor, pp. 6–7 & 88–89; Duffy, pp. 16–17; Fletcher, p.300–306; Yorke, p. 112.
^ There may well have been Christian "Irish" people in Britain at this time; Goidelic-speaking people were found on both sides of the Irish Sea, with Irish being spoken from Cornwall to Argyll. The influence of the Kingdom of Dyfed may have been of particular importance. See Charles-Edwards, pp. 161–172; Dark, pp.188–190; Ó Cróinín, pp. 17–18; Thomas, pp. 297–300.
^ Duffy, pp. 16–17; Thomas, p. 305.
^ Charles-Edwards, pp. 184–187; Thomas, pp. 297–300; Yorke, pp. 112–114.
^ Charles-Edwards, pp. 233–240.
^ Both texts in original Latin, various translations and with images of all extant manuscript testimonies on the "Saint Patrick's Confessio HyperStack website". Royal Irish Academy Dictionary of Medieval Latin from Celtic Sources. http://www.confessio.ie. Retrieved 2011-09-14.
^ De Paor glosses it as "[probably near] Carlisle" and Thomas argues at length for the areas of Birdoswald, twenty miles (32 km) east of Carlisle on Hadrian's Wall. There is a Roman town called Bannaventa in Northamptonshire, but this is likely too far from the sea. See De Paor, pp. 88 & 96; Thomas, pp. 310–314; Bury, p. 17.
^ MacNeill, Eoin (1926), "The Native Place of St. Patrick", Papers read for the Royal Irish Academy, Dublin: Hodges, Figgis, pp. 118–140, http://www.archive.org/details/papersirishacad00macnuoft – MacNeill argues for an origin in South Wales, noting that the western coasts of southern Scotland and northern England held little to interest a raider seeking quick access to booty and numerous slaves, while the southern coast of Wales offered both. In addition, the region was home to Uí Liatháin and possibly also Déisi settlers during this time, so Irish raiders would have had the contacts to tell them precisely where to go in order to quickly obtain booty and capture slaves. MacNeill also suggests a possible home town based on naming similarities, but allows that the transcription errors in manuscripts make this little more than an educated guess.
^ The Catholic Encyclopedia states he was born in Kilpatrick, Scotland. "St. Patrick". 5 October 2011. http://www.newadvent.org/cathen/11554a.htm.
^ http://www.webanswers.com/social-sciences/spiritual-religious/who-is-saint-patrick-768a50 , http://www.encyclopedia.com/article-1G2-3407708528/patrick-st.html and http://www.wikipedia.org/History_of_Cumbria
^ De Paor, p. 96.
^ "Confession of St. Patrick, Part 16". Christian Classics Ethereal Library at Calvin College. http://www.ccel.org/ccel/patrick/confession.iv.html. Retrieved 2010-03-11.
^ "Confession of St. Patrick, Part 17". Christian Classics Ethereal Library at Calvin College. http://www.ccel.org/ccel/patrick/confession.v.html. Retrieved 2010-03-11.
^ De Paor, pp. 99–100; Charles-Edwards, p. 229.
^ De Paor, p. 100. De Paor glosses Foclut as "west of Killala Bay, in County Mayo", but it appears that the location of Fochoill (Foclut or Voclut) is still a matter of debate. See Charles-Edwards, p. 215.
^ Hood p. 4
^ Thomas, pp. 337–341; De Paor, pp. 104–107; Charles-Edwards, pp. 217–219.
^ "Confession of St. Patrick, Part 50". Christian Classics Ethereal Library at Calvin College. http://www.ccel.org/ccel/patrick/confession.x.html. Retrieved 2010-03-11.
^ Charles-Edwards, pp. 219–225; Thomas, pp. 337–341; De Paor, pp. 104–107.
^ De Paor, p. 107; Charles-Edwards, p. 221–222.
^ This is presumed to refer to St. Patrick's tonsure.
^ After Ó Cróinín, p.32; De Paor, p. 180. See also Ó Cróinín, pp. 30–33.
^ "Letter To Coroticus, by Saint St. Patrick". Gilder Lehrman Center at Yale University. http://www.yale.edu/glc/archive/1166.htm. Retrieved 2010-03-11.
^ Todd, James Henthorn (1863), "The Epistle on Coroticus", St. Patrick, Apostle of Ireland, Dublin: Hodges, Smith, & Co. (published 1864), pp. 383–385, http://books.google.com/books?id=um44AAAAMAAJ&pg=PA383
^ De Paor, pp. 109–113; Charles-Edwards, pp. 226–230.
^ Thomas, pp. 339 – 343.
^ See Dumville, pp. 116–12; Wood, p. 45 n. 5.
^ Byrne, pp. 78–82; the notes following Tírechán's hagiography in the Book of Armagh state that Palladius "was also called Patrick, while other sources have vague mentions of 'two Patricks'", Byrne, p.78. See De Paor, pp. 203–206, for the notes referred to.
^ Why did St. Patrick Become a Saint Why Guides Retrieved 2011-02-20
^ Stancliffe.
^ De Paor, p. 122.
^ De Paor, p. 121.
^ About Us The Saint Patrick Centre Retrieved 2011-02-20
^ De Paor, pp. 141–143; Charles-Edwards, p. 182–183. Bede writing a century later, refers to Palladius only.
^ De Paor, pp 151–153; Charles-Edwards, p. 182–183.
^ Both texts in original Latin and English translations and images of the Book of Armagh manuscript copy on the "Saint Patrick's Confessio HyperStack website". http://www.confessio.ie. Retrieved 2011-09-14.
^ Aideen O'Leary, "An Irish Apocryphal Apostle: Muirchú's Portrayal of Saint Patrick" The Harvard Theological Review 89.3 (July 1996), pp. 287–301, traces Muichù's sources and his explicit parallels of Patrick with Moses, the bringer of rechte Litre, the "letter of the Law"; the adversary, King Lóegaire, takes the role of Pharaoh.
^ Annals of Ulster, AU 657.1: "Obitus...Ultán moccu Conchobair."
^ De Paor, p. 154.
^ De Paor, pp. 175 & 177.
^ White, Newport J. D. (1920), St. Patrick, His Writings and Life, New York: The Macmillan Co, p. 110, http://books.google.com/books?id=1OZlAAAAMAAJ&printsec=frontcover
^ Their works are found in De Paor, pp. 154–174 & 175–197 respectively.
^ Charles-Edwards, pp. 224–226.
^ Ó Cróinín, pp. 30–33. Ramsay MacMullen's Christianizing the Roman Empire (Yale University Press, 1984) examines the better-recorded mechanics of conversion in the Empire, and forms the basis of Ó Cróinín's conclusions.
^ Charles-Edwards, pp. 416–417 & 429–440.
^ The relevant annals are reprinted in De Paor, pp. 117–130.
^ De Paor's conclusions at p. 135, the document itself is given at pp. 135–138.
^ Robinson, William Erigena. New Haven Hibernian Provident Society. St. Patrick and the Irish: an oration, before the Hibernian Provident Society, of New Haven, March 17, 1842. pg 8. [1]
^ ^a ^b ^c "Snakeless in Ireland: Blame Ice Age, Not St. Patrick - National Geographic News". http://news.nationalgeographic.com/news/2008/03/080313-snakes-ireland.html. Retrieved 17 March 2011.
^ Hassig, Debra, The mark of the beast: the medieval bestiary in art, life, and literature (Taylor & Francis, 1999)
^ ^a ^b "Snakeless in Ireland: Blame Ice Age, Not St. Patrick - National Geographic News". http://news.nationalgeographic.com/news/2008/03/080313-snakes-ireland_2.html. Retrieved 17 March 2011.
^ "Why Ireland Has No Snakes - National Zoo". http://nationalzoo.si.edu/Animals/ReptilesAmphibians/NewsEvents/irelandsnakes.cfm. Retrieved 25 August 2006, 17 March 2011.
^ Keeper of the Celtic Secrets Google Books Retrieved 2011-02-20
^ Weigant, Chris, "Saint Patrick and the Snakes," (Huffington Post, March 17, 2010)
^ St. Patrick's Day Facts: Snakes, a Slave, and a Saint National Geographic Retrieved 2011-02-10
^ The Bellshrine of St. Patrick, Clan McLaughlan website
^ Great Synaxaristes: (Greek) Ὁ Ἅγιος Πατρίκιος Ἀπόστολος τῆς Ἰρλανδίας. 17 Μαρτίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
^ "The Catholic Encyclopedia: Luke Wadding". http://www.newadvent.org/cathen/15521d.htm. Retrieved 15 February 2007.
^ "Ask a Franciscan: Saints Come From All Nations - March 2001 Issue of St. Anthony Messenger Magazine Online". http://www.americancatholic.org/Messenger/Mar2001/Wiseman.asp#F4. Retrieved 25 August 2006.
^ "St Patrick the Bishop of Armagh and Enlightener of Ireland". http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=100821. Retrieved 11 November 2007.
^ "Icon of St. Patrick". http://www.orthodoxengland.org.uk/patrick.htm. Retrieved 17 March 2008.
^ Placenames NI
^ Placenames Database of Ireland: Croaghpatrick
^ Placenames Database of Ireland: Lough Derg
^ Placenames Database of Ireland: Downpatrick
^ Placenames Database of Ireland: Ardpatrick
^ Placenames Database of Ireland: Patrickswell
^ Placenames Database of Ireland: Templepatrick
^ "Patrick: Son of Ireland | Books". StephenLawhead.com. 2007-08-23. http://www.stephenlawhead.com/books/patrick.shtml. Retrieved 2009-10-04. ^{[dead link]}

External links [link]

Wikiquote has a collection of quotations related to: Saint Patrick

Wikisource has original works written by or about:
Saint Patrick

Wikimedia Commons has media related to: Saint Patrick

Writings of Saint Patrick
The Most Ancient Lives of Saint Patrick, edited by James O'Leary, 1880, from Project Gutenberg.
Page devoted to the life of St. Patrick at Catholic.org
BBC: Religion & Ethics, Christianity: Saint Patrick (Incl. audio)
Opera Omnia by Migne Patristica Latina with analytical indexes
Oase Sankt Patrick
CELT: Corpus of Electronic Texts at University College Cork includes Patrick's Confessio and Epistola, as well as various lives of Saint Patrick.
Saint Patrick's Confessio Hypertext Stack as published by the Royal Irish Academy Dictionary of Medieval Latin from Celtic Sources (DMLCS) freely providing digital scholarly editions of St Patrick's writings as well as translations and digital facsimiles of all extant manuscript copies.

Hiberno-Latin culture to 1169

Authors

Adomnán · Ailerán · Cenn Fáelad mac Aillila · Cogitosus · Cú Chuimne · Cumméne Fota · Diarmaid the Just · Finnian of Moville · Fintán of Taghmon · Gilla Críst Ua Máel Eóin · Gilla Pátraic · Laidcenn mac Buith Bannaig · Laurentius of Echternach · Máel Dub · Manchán of Min Droichit · Mo Sinu moccu Min · Muirchu moccu Machtheni · Palladius · Saint Patrick · Ruben of Dairinis · Tírechán

On the continent	Augustinus Hibernicus · Cadac-Andreas · Cellanus · Clement of Ireland · Coelius Sedulius · Colman nepos Cracavist · Columbanus · Dicuil · Donatus of Fiesole · Dungal · Hibernicus exul · Johannes Scotus Eriugena · Joseph Scottus · Blessed Marianus Scotus · Marianus Scotus · Martianus Hiberniensis · Sedulius Scottus · Tuotilo · Vergilius of Salzburg · Virgilius Maro Grammaticus

Texts

Altus Prosator · Cambrai Homily · Collectio canonum Hibernensis · Hisperica Famina · De mirabilibus sacrae scripturae

Manuscripts

Antiphonary of Bangor · Gospels of Mael Brigte · Reichenau Primer · Stowe Missal

v t e Saints of Anglo-Saxon England

British / Welsh / Irish	Alban of St Albans Aldatus of Oxford Amphibalus of St Albans Arilda of Oldbury Barloc of Norbury Brannoc of Braunton Branwalator of Milton Credan of Bodmin Congar of Congresbury Dachuna of Bodmin Decuman of Watchet Elfin of Warrington Ivo of Ramsey Judoc of Winchester Juthwara of Sherbourne Melorius of Amesbury Nectan of Hartland Neot of St Neots Patrick of Glastonbury Rumon of Tavistock Samson of Dol Sativola of Exeter Urith of Chittlehampton

East Anglian	Æthelberht of East Anglia Æthelburh of Faremoutiers Æthelflæd of Ramsey Æthelthryth of Ely Æthelwine of Lindsey Athwulf of Thorney Blitha of Martham Botwulf of Thorney Cissa of Crowland Cuthbald of Peterborough Eadmund of East Anglia Eadnoth of Ramsey Guthlac of Crowland Herefrith of Thorney Hiurmine of Blythburgh Huna of Thorney Pega of Peakirk Regenhere of Northampton Seaxburh of Ely Tancred of Thorney Torthred of Thorney Tova of Thorney Walstan of Bawburgh Wihtburh of Ely Wulfric of Holme

East Saxon	Æthelburh of Barking Hildelith of Barking Osgyth Sæbbi of London

Frisian, Frankish and Old Saxon	Balthild of Romsey Bertha of Kent Felix of Dommoc Grimbald of St Bertin Monegunda of Watton Odwulf of Evesham Wulfram of Grantham

Irish and Scottish	Aidan of Lindisfarne Boisil of Melrose Echa of Crayke Ultan the Scribe Indract of Glastonbury Maildub of Malmesbury

Kentish	Æbbe of Thanet Æthelberht of Kent Æthelburh of Kent Æthelred of Kent Albinus of Canterbury Berhtwald of Canterbury Deusdedit of Canterbury Eadburh of Thanet Eanswith of Folkestone Eormengyth of Thanet Nothhelm of Canterbury Sigeburh of Thanet

Mercian	Ælfnoth of Stowe Ælfthryth of Crowland Æthelberht of Bedford Æthelmod of Leominster Æthelred of Mercia Æthelwine of Coln Æthelwynn of Sodbury Beonna of Breedon Beorhthelm of Stafford Coenwulf of Mercia Cotta of Breedon Credan of Evesham Cyneburh of Castor Cyneburh of Gloucester Kenelm of Winchcombe Cyneswith of Peterborough Eadburh of Bicester Eadburh of Pershore Eadburh of Southwell Eadgyth of Aylesbury Eadweard of Maugersbury Ealdgyth of Stortford Earconwald of London Ecgwine of Evesham Freomund of Mercia Frithuric of Breedon Frithuswith of Oxford Frithuwold of Chertsey Hæmma of Leominster Merefin Mildburh of Wenlock Mildgyth Mildthryth of Thanet Milred of Worcester Oda of Canterbury Oswald of Worcester Osburh of Coventry Rumwold of Buckingham Tibba of Ryhall Werburgh of Chester Wærstan Wigstan of Repton Wulfhild of Barking

Northumbrian	Acca of Hexham Æbbe "the Elder" of Coldingham Æbbe "the Younger" of Coldingham Ælfflæd of Whitby Ælfwald of Northumbria Æthelburh of Hackness Æthelgyth of Coldingham Æthelsige of Ripon Æthelwold of Farne Æthelwold of Lindisfarne Alchhild of Middleham Alchmund of Hexham Alchmund of Derby Balthere of Tyningham Beda of Jarrow Bega of Copeland Benedict Biscop Bercthun of Beverley Billfrith of Lindisfarne Bosa of York Botwine of Ripon Ceadda of Lichfield Cedd of Lichfield Ceolfrith of Monkwearmouth Ceolwulf of Northumbria Cuthbert of Durham Dryhthelm of Melrose Eadberht of Lindisfarne Eadfrith of Leominster Eadfrith of Lindisfarne Eadwine of Northumbria Ealdberht of Ripon Eanmund Eardwulf of Northumbria Eata of Hexham Ecgberht of Ripon Eoda Eosterwine of Monkwearmouth Hilda of Whitby Hyglac Iwig of Wilton John of Beverley Osana of Howden Osthryth of Bardney Oswald of Northumbria Oswine of Northumbria Sicgred of Ripon Sigfrith of Monkwearmouth Tatberht of Ripon Wihtberht of Ripon Wilfrith of Hexham Wilfrith II Wilgisl of Ripon

Roman	Augustine of Canterbury Firmin of North Crawley Birinus of Dorchester Blaise Florentius of Peterborough Hadrian of Canterbury Honorius of Canterbury Justus of Canterbury Laurence of Canterbury Mellitus of Canterbury Paulinus of York Theodore of Canterbury

South Saxon	Cuthflæd of Lyminster Cuthmann of Steyning Leofwynn of Bishopstone

West Saxon	Æbbe of Abingdon Ælfgar of Selwood Ælfgifu of Exeter Ælfgifu of Shaftesbury Ælfheah of Canterbury Ælfheah of Winchester Æthelflæd of Romsey Æthelgar of Canterbury Æthelnoth of Canterbury Æthelwine of Athelney Æthelwold of Winchester Aldhelm of Sherbourne Benignus of Glastonbury Beocca of Chertsey Beorhthelm of Shaftesbury Beornstan of Winchester Beornwald of Bampton Centwine of Wessex Cuthburh of Wimborn Cwenburh of Wimborne Dunstan of Canterbury Eadburh of Winchester Eadgar of England Eadgyth of Polesworth Eadgyth of Wilton Eadweard the Confessor Eadweard the Martyr Eadwold of Cerne Earmund of Stoke Fleming Edor of Chertsey Evorhilda Frithestan of Winchester Hædde of Winchester Humbert of Stokenham Hwita of Whitchurch Canonicorum Mærwynn of Romsey Margaret of Dunfermline Swithhun of Winchester Wulfsige of Sherborne Wulfthryth of Wilton

Unclear origin	Rumbold of Mechelen

v t e Saints of Ireland

A–C	Abbán · Abel of Reims · Abran · Adalgis · Adomnán · Adomnán of Coldingham · Aidan of Lindisfarne · Ailbe of Emly · Aileran · Alto of Altomünster · Andrew the Scot · Assicus · Athracht · Autbod · Baithéne · Balin · Balther · Barrfoin · Bean · Bécán · Bega · Benignus of Armagh · Beoadh · Beoc · Berach · Blaithmaic · Boadin · Boethian · Brandan · Breage · Brendan · Brendan of Birr · Briarch · Brigid of Kildare · Brogan · Bron · Brónach · Budoc · Buriana · Óengus of Tallaght · Máedóc of Ferns

Saints Portal · Ireland Portal

Persondata
Name	Patrick, Saint
Alternative names
Short description
Date of birth	unknown, late 4th century to mid-5th century
Place of birth	Banna Venta Berniae, Britain (suggested to be near Birdoswald, Cumbria, England)
Date of death	17 March, (traditional), year unknown, mid to end 5th century^{[dubious – discuss]}
Place of death

http://wn.com/Saint_Patrick

http://it.wn.com/Patrizio d'Irlanda

http://cs.wn.com/Svatý Patrik

http://id.wn.com/Patrick (santo)

http://es.wn.com/Patricio de Irlanda

http://ru.wn.com/Святой Патрик

http://nl.wn.com/Patricius

http://pt.wn.com/São Patrício

http://pl.wn.com/Święty Patryk

http://fr.wn.com/Patrick d'Irlande

http://de.wn.com/Patrick von Irland

This page contains text from Wikipedia, the Free Encyclopedia - http://en.wikipedia.org/wiki/Saint_Patrick

This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (July 2010)

The Saw Doctors
The Saw Doctors live at Guilfest 2011.
Background information
Origin	Tuam, County Galway, Ireland
Genres	Rock
Years active	1986–present
Labels	Shamtown
Website	The Saw Doctors' official website
Members
Leo Moran Davy Carton Kevin Duffy Anthony Thistlethwaite Rickie O'Neill
Past members
Fran Breen John "Turps" Burke Eímhín Craddock Pearse Doherty John Donnelly Jim Higgins Tony Lambert Derek Murray Mary O'Connor Padraig Stevens

The Saw Doctors are an Irish rock band. Formed in 1986 in Tuam, County Galway, they have achieved eighteen Top 30 singles in Ireland, including three number ones. Their first number one, "I Useta Lover," topped the Irish charts for nine consecutive weeks in 1990, and still holds the record for the country's all-time biggest-selling single.^[1] Renowned for their live performances, the band has a cult following, especially in Ireland, the United Kingdom, and the United States. On 15 February 2008, they received a Lifetime Achievement Award at the Meteor Ireland Music Awards.^[2]

1 Career
2 Lottery win
3 Discography
4 Music samples
5 References
6 External links

Career [link]

Origins and line-up [link]

The Saw Doctors were formed in 1986 by Leo Moran (formerly a member of defunct Tuam reggae band, Too Much for the White Man), Davy Carton (formerly a songwriter and guitarist with short-lived Tuam punk band Blaze X), and local vocalist Mary O'Connor. The trio got their start playing small gigs in local venues such as Tuam's Imperial Hotel. O'Connor left the group the following year to emigrate to London. Carton and Moran added other musicians, and carried on with the band.

Moran and Carton have been the only constant presences in the Saw Doctors' ever-shifting line-up. Past members have included musical artist, producer and co producer of the bands debut album, John "Turps" Burke 87 to 93; bass player Pearse Doherty; keyboard and accordion player Tony Lambert; keyboard player and guitarist Derek Murray; and drummers Padraig Stevens, John Donnelly, Jimi Higgins, and Fran Breen. The fluidity of the band's line-up in part accounts for the variety of musical influences, including pop, punk, rock and roll, and traditional Irish, that make up the band's signature sound.

At present, the Saw Doctors are Leo Moran (vocals, guitar), Davy Carton (vocals, guitar), Kevin Duffy (keyboards), Anthony Thistlethwaite (bass guitar, saxphone), and Rickie O'Neill (drums).

Rise to fame [link]

The Saw Doctors rose to gain national attention during 1987 and 1988 as they toured in support of popular Irish bands such as the Hothouse Flowers and The Stunning. They also proved to be a success when they played at the 1988 Galway Arts Festival. In the spring of 1988, when The Saw Doctors were playing a six-week residency at the Quays Bar in Galway, their live show attracted the attention of The Waterboys, who were then recording their Fisherman's Blues album in nearby Spiddal. Pub sessions and budding friendships among the two groups would prove fruitful for the Saw Doctors' future, and would see eventual crossovers between the two groups. The band's current bass player, Anthony Thistlethwaite, and former drummer, Fran Breen, have both been members of The Waterboys.

In the autumn of 1988, The Saw Doctors filmed a rockumentary on a flat-bed truck while driving between Galway and Salthill. A parody of U2's newly released Rattle and Hum film, in which U2 played Bob Dylan's "All Along the Watchtower" from a flat-bed truck in San Francisco, The Saw Doctors' Crackle and Buzz had its world premiere at the Claddagh Palace Cinema in Galway. The Saw Doctors played live from the cinema's balcony, caricaturing the short acoustic set U2 played atop the Savoy Cinema on O'Connell Street when Rattle and Hum premiered there on 27 October 1988. Footage from the tongue-in-cheek stunt was featured on RTÉ's main evening news.

In late 1988 and early 1989, The Saw Doctors accompanied The Waterboys on tours of Ireland and Great Britain.^[3] In August 1989, The Waterboys' frontman Mike Scott produced the band's first single, "N17," a song about an Irish emigrant longing to be driving on the N17 national route which connects Galway with Co. Mayo and Co. Sligo, psssing through the Saw Doctors' hometown of Tuam.^[3] Although "N17" did not chart upon its original release, the band's appearance at the inaugural 1990 Féile music festival in Thurles, County Tipperary, cemented their reputation as a live act. The song became known as the band's anthem.

Following their success at Féile, the band released their second single, "I Useta Lover," a humorously off-colour paean to an ex-girlfriend. The single topped the Irish charts in September 1990 and spent nine weeks at number one, becoming Ireland's all-time best-selling single.^[3] A re-released "N17" reached number one in the Irish charts at Christmas 1990, and the following year, the band's debut album If This Is Rock and Roll, I Want My Old Job Back entered the Irish albums chart at number one.^[3]

In 1992 the band released their second Album All The Way From Tuam, which included live favorites "Green & Red Of Mayo", "Exhilarating Sadness" and "You Got Me On The Run" as well as the singles "Wake Up Sleeping", "Pied Piper", "Never Mind The Strangers", "Me Heart Is Living In The Sixties Still" and their next number one hit, "Hay Wrap". After the release of All The Way From Tuam the band parted company with Warner Music, and formed their own record label Shamtown Records.

The first release under their new Shamtown label was the "Small Bit Of Love" EP which gained them their first Top 30 hit in the UK Singles Chart and an appearance on BBC Television's Top Of The Pops.

The band released their third studio album Same Oul' Town in February 1996. It went on to peak at number six in the UK Albums Chart. It included the hit singles "World Of Good", "To Win Just Once" and the double A-side "Clare Island" / "Everyday". However, the hit singles dried up for the band after the success of Same Oul' Town. Many line-up changes happened over the next few years. However, the band had successful British and US tours, as well as appearing at the Glastonbury Festival and Oxegen.

In October 1998, their fourth album Songs From Sun Street was released, which included tracks that had been part of the live show for the previous few years including "Galway & Mayo", "Tommy K" & "I'll Be On My Way". They also appeared in the 1999 Walter Foote film The Tavern as well as contributing songs to its soundtrack.

The fifth studio album Villains? was released in 2001 and contained the minor hit "This Is Me". Entertainment.ie said in its review "to many music fans they're a novelty act that's long since passed its sell-by date. It would be a shame, however, if their dodgy image obscured the music, since Villains? is by some distance the best album they've ever made."

Pearse Doherty left the band after the touring of Villains? was completed leaving only Carton and Moran as members from the early days. The line-up changed to include Anthony Thistlethwaite on bass guitar. Thistlethwaite had been playing saxophone on and off with the band since the late 1980s, even playing on their first single "N17".

Live In Galway was released on CD and DVD in 2004. Another live album, Live On News Years Day as well as the sixth studio album The Cure followed. Their career was giving a boost when at the 2008 Meteor Irish Music Awards, The Saw Doctors received the Lifetime Achievement Award. The week before the Meteor Awards the band appeared on the Podge & Rodge Show on RTE. When on the show they covered The Sugababes song "About You Now", and later decided to release the track as a single. In October 2008 "About You Now" reached number one in the Irish chart, some seventeen years since their last chart-topping feat.

They followed this with the release of another live album and DVD, Live At The Melody Tent, recorded in Cape Cod in the summer of 2008. "She Loves Me" charted at number two. In 2009 after six studio albums, Universal Music released To Win Just Once - The Best of The Saw Doctors. The compilation album featured twenty two of their tracks, and went platinum within weeks of release.

During 2010 the band played a number of music festival appearances, including playing at the 40th anniversary of the Glastonbury Festival. September 2010 saw the release of their seventh album, The Further Adventures of... The Saw Doctors.

Their cover version of "Downtown", recorded with its original singer Petula Clark, was released on 11 December 2011.

Live shows and recordings [link]

Although the Saw Doctors have released only seven studio albums over their two-decade career, their live shows have brought them international renown. In 2004, the band recorded its show before a crowd at the Black Box Theatre, Galway, and released a live audio CD and a concert DVD, both titled Live in Galway. The DVD also contained a 50-minute documentary, "A Different Kind of World," following the Saw Doctors around their favourite locales in the West of Ireland (including a trip to Clare Island) and showing them on tour in Brooklyn, New York. A follow-up live album, New Year's Day, again featured the band in the Black Box Theatre, this time on New Year's Day 2005. The band donated profits from this album to victims of 2004 Indian Ocean earthquake.

The band performed three songs at Celtic Park, Glasgow on 21 November 2006 before Celtic F.C.'s UEFA Champions League match with Manchester United F.C..

Other projects [link]

The Saw Doctors' song "She Says" is used as the theme song to the BBC Northern Ireland comedy series Give My Head Peace. Under the name "The Folk Footballers," Leo Moran and former Saw Doctor Padraig Stevens released The First Fifteen, a collection of songs that celebrated the Galway football team in the wake of its success in the 1998 All-Ireland Senior Football Championship. Re-released in 2001, when Galway again won the All-Ireland football championship, the album included a host of local talent. Further collaborations brought a self-titled album by another side-project band, The Shambles". Guinness used the Saw Doctors song "Never Mind the Strangers" in an advertisement campaign for Harp Lager in the US. The Saw Doctors made an appearance in The Tavern and "Same Oul' Town" was featured in the film. The Saw Doctors appeared on the 2007 Killinascully Christmas special. The band reappeared in 2010 Killinascully Christmas special

Fans [link]

The Saw Doctors have a rabid international fan base that has been compared to that of the Grateful Dead.^[4] Fueled by those in Ireland as well as those of Irish descent in the US, UK, and elsewhere, this unofficial fan club prides itself on seeing the band live as many times as possible. They meet online in a forum on the band's website and pursue ongoing global conversations about the band.^[5]

Lottery win [link]

In April 1993, the Saw Doctors' keyboard and accordion player Tony Lambert, who had previously played with Bonnie Tyler and The Sensational Alex Harvey Band, won £852,000 (Irish punts), or approximately €1 million (euro) in today's currency, when he hit the jackpot in the Irish National Lottery's Lotto game.^[6] Lambert, who at the time was living in a converted bus that he had driven from his native Wales to Galway and parked just off the N17 road, had purchased his winning ticket in a local Claregalway shop. After his win, he left the band and settled in County Galway, where he restored an old house and built his own recording studio.

Coincidentally, the Saw Doctors' song "To Win Just Once" was written and recorded shortly before Lambert hit the Lotto jackpot. It is the only song on the Same Oul' Town album that features his musicianship.^[6]

Discography [link]

Albums [link]

If This Is Rock and Roll, I Want My Old Job Back (1991)
All the Way from Tuam (1992)
Same Oul' Town (1996)
Sing A Powerful Song (compilation) (1997)
Songs from Sun Street (1998)
Villains? (2001)
Play It Again, Sham! [compilation] (2002)
Live in Galway [live] (2004)
New Year's Day [live] (2005)
The Cure (2006)
That Takes the Biscuit (2007)
Live At The Melody Tent [live] (2008)
To Win Just Once / The Best Of The Saw Doctors [compilation] (2009)^[3]
The Further Adventures of... The Saw Doctors (2010)

Discontinued releases [link]

"Friends Demos B-Sides" [contained other artists] (1994)
"Somewhere Far Away" (1999)
"Live On New Year's Day" [limited to 1000 copies, then re-released as "New Year's Day"] (2005)

Irish singles chart [link]

Single	Chart position	Date
"Downtown"	2	December 2011
"Red Cortina (Special Acapella 2010)"	4	December 2010
"She Loves Me"	2	July 2009
"About You Now"	1	October 2008
"I Useta Lover" (re-issue)	7	November 2007
"She Says"	17	June 1998
"Clare Island" / "Everyday"	28	December 1996
"To Win Just Once"	24	June 1996
"World of Good"	10	January 1996
"Small Bit of Love"	5	November 1994
"Me Heart is Livin in the Sixties Still"	27	July 1993
"Never Mind The Strangers"	11	November 1992
"Pied Piper"	3	September 1992
"Presentation Boarder"	7	December 1991
"Hay Wrap"	1	September 1991
"Red Cortina" / "Only One Girl"	4	July 1991
"N17"	18	March 1991
"That's What She Said Last Night"	3	February 1991
"N17" / "It Won't Be Tonight"	2	November 1990
"I Useta Lover"	1	August 1990

UK singles chart [link]

Single	Chart position	Date
"Stars Over Cloughanover"	69	October 2005
"This Is Me"	31	June 2003
"Simple Things"	56	December 1997
"To Win Just Once"	14	July 1996
"World of Good"	15	January 1996
"Small Bit of Love"	24	November 1996

Music samples [link]

	"N17" noicon From If This Is Rock and Roll, I Want My Old Job Back (1991)
Problems listening to this file? See media help.

	"About You Now" noicon Sugababes cover (2008)
Problems listening to this file? See media help.

References [link]

^ RTÉ.ie Entertainment: Saw Doctors to be honoured at Meteors
^ "Saw Doctors to be honoured at Meteors - RTÉ Ten". Rte.ie. http://www.rte.ie/ten/2008/0111/sawdoctors.html. Retrieved 2012-04-28.
^ ^a ^b ^c ^d ^e Strong, Martin C. (2000). The Great Rock Discography (5th ed.). Edinburgh: Mojo Books. p. 847. ISBN 1-84195-017-3.
^ "The Saw Doctors Tickets — Irish Rebels". Retrieved 24 October 2008.
^ "Sawdoctors Forum". Retrieved 24 October 2008.
^ ^a ^b "The Saw Doctors: To win just once". http://www.sawdoctors.com/index.php?page=shop.product_details&category_id=1&flypage=shop.flypage&product_id=21&option=com_virtuemart&Itemid=50&vmcchk=1&Itemid=50. Retrieved 2008-03-12.

External links [link]

http://wn.com/The_Saw_Doctors

http://it.wn.com/The Saw Doctors

This page contains text from Wikipedia, the Free Encyclopedia - http://en.wikipedia.org/wiki/The_Saw_Doctors

This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.

This article is about Jesus of Nazareth. For other uses, see Jesus (disambiguation).

Jesus
Jesus as Good Shepherd (stained glass at St John's Ashfield)
Born	7–2 BC/BCE^[1] Judaea^[2]
Died	30–36 AD/CE^[3]^[4]^[5]^[6]^[7] Judaea
Cause of death	Crucifixion^[8]
Ethnicity	Jewish^[9]
Home town	Nazareth, Galilee^[10]

Jesus ( /ˈdʒiːzəs/; Greek: Ἰησοῦς; 7–2 BC/BCE to 30–36 AD/CE), also referred to as Jesus Christ or simply Christ, is the central figure of Christianity and most Christian denominations venerate him as God the Son incarnated. In Islam, Jesus (in Arabic: عيسى‎ in Islamic usage, commonly transliterated as Isa) is considered one of God's important prophets.^[11]^[12]

Most modern historians agree that Jesus existed and was a Jewish teacher from Galilee in Roman Judaea, who was baptized by John the Baptist, and was crucified in Jerusalem on the orders of the Roman Prefect, Pontius Pilate.^[13]^[14]^[15]^[16]^[8] Scholars have offered competing descriptions and portraits of Jesus, which at times share a number of overlapping attributes, such as a rabbi, a charismatic healer, the leader of an apocalyptic movement, a self-described Messiah, a sage and philosopher, or a social reformer who preached of the "Kingdom of God" as a means for personal and egalitarian social transformation.^[17]^[18]^[19]^[20] Scholars have correlated the New Testament accounts with non-Christian historical records to arrive at an estimated chronology of Jesus' life.^[3]^[5]^[21]^[22]^[23]^[24]^[25]^[26]^[27]

Christians traditionally believe that Jesus was born of a virgin, performed miracles, founded the Church, died sacrificially by crucifixion to achieve atonement, rose from the dead, and ascended into heaven, from which he will return.^[28] The majority of Christians worship Jesus as the incarnation of God the Son, and the Second Person of the Holy Trinity.^[29] A few Christian groups, however, reject Trinitarianism, wholly or partly, believing it to be non-scriptural.^[29]^[30] Most Christian scholars today present Jesus as the awaited Messiah promised in the Old Testament and as God,^[31] arguing that he fulfilled many Messianic prophecies of the Old Testament.^[32]

In Islam, Jesus is a bringer of scripture, and the product of a virgin birth, but not the victim of crucifixion.^[33] Judaism rejects the belief that Jesus was the awaited Messiah, arguing that he did not fulfill the Messianic prophecies in the Tanakh.^[34] Islam and the Bahá'í Faith use the title "Messiah" for Jesus,^[35]^[36] but do not teach that he was God incarnate.

1 Etymology of name
2 Chronology
3 Life and teachings in the New Testament
4 Historical views
5 Religious perspectives
6 See also
7 References
8 Bibliography
9 External links

Etymology of name [link]

Part of a series on

Jesus in Islam

Cultural-historical background

Jesus and history

Perspectives on Jesus

Jesus in culture

Christianity portal

Further information: Jesus (name), Holy Name of Jesus, Yeshua (name), and Messiah

"Jesus" is a transliteration, occurring in a number of languages and based on the Latin Iesus, of the Greek Ἰησοῦς (Iēsoûs), itself a hellenization of the Hebrew יְהוֹשֻׁעַ (Yĕhōšuă‘, Joshua) or Hebrew-Aramaic יֵשׁוּעַ (Yēšûă‘), both meaning "Yahweh delivers" or "Yahweh rescues". In Arabic, it is عيسى‎.^[37]^[38]

The etymology of the name Jesus in the context of the New Testament is generally expressed as "Yahweh saves",^[39]^[40]^[41] "Yahweh is salvation"^[42]^[43] and at times as "Jehovah is salvation".^[44] The name Jesus appears to have been in use in Judaea at the time of the birth of Jesus.^[44]^[45] Philo's reference (Mutatione Nominum item 121) indicates that the etymology of Joshua was known outside Judaea at the time.^[46]

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 are to give him the name Jesus, because he will save his people from their sins" associates salvific attributes to the name Jesus in Christian theology.^[47]^[48]

"Christ" ( /ˈkraɪst/) is derived from the Greek Χριστός (Khrīstos), meaning "the anointed" or "the anointed one", a translation of the Hebrew מָשִׁיחַ (Māšîaḥ), usually transliterated into English as "Messiah" ( /mɨˈsaɪ.ə/).^[49]^[50] In the Septuagint version of the Hebrew Bible (written well over a century before the time of Jesus), the word "Christ" (Χριστός) was used to translate the Hebrew word "Messiah" (מָשִׁיחַ) into Greek.^[51] In Matthew 16:16, the apostle Peter's profession "You are the Christ" identifies Jesus as the Messiah.^[52] In postbiblical usage, "Christ" became viewed as a name, one part of "Jesus Christ", but originally it was a title ("Jesus the Anointed").^[53]^[54]^[55]

Chronology [link]

Main article: Chronology of Jesus

Judaea and Galilee at the time of Jesus.

Although a few scholars have questioned the existence of Jesus as an actual historical figure,^[56], and some early Christian sects denied that Jesus existed as a physical being (see below), most scholars involved with historical Jesus research believe his existence, but that the supernatural claims associated with him cannot be established using documentary and other evidence.^[57]^[58]^[59]^[16]^[60]^[61] As discussed in the sections immediately below, the estimation of the year of death of Jesus places his lifespan around the beginning of the 1st century AD/CE, in the geographic region of Roman Judaea.^[62]^[63]^[64]^[65]^[66]

Roman involvement in Judaea began around 63 BC/BCE and by 6 AD/CE Judaea had become a Roman province.^[67] From 26-37 AD/CE Pontius Pilate was the governor of Roman Judaea.^[68] In this time period, although Roman Judaea was strategically positioned in the Near East, close to Arabia and North Africa, it was not viewed as a critically important province by the Romans.^[69]^[70] At the time the Romans were highly tolerant of other religions and allowed the local populations such as the Jews to practice their own faiths.^[67]

Year of birth [link]

Further information: Anno Domini, Common Era, and Year zero

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 next section.^[5]^[22]

In its Nativity account, the Gospel of Matthew associates the birth of Jesus with the reign of Herod the Great, who is generally believed to have died around 4 BC/BCE.^[22]^[71] 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.^[22] 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.^[72] 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.^[73] Most scholars generally assume a date of birth between 6 and 4 BC/BCE.^[74] Other scholars assume that Jesus was born sometime between 7–2 BC/BCE.^[75]

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.^[3]^[5] As discussed in the section below, by combining information from John 2:13 and John 2:20 with the writings of Flavius Josephus, it has been estimated that around 27-29 AD/CE, Jesus was "about thirty years of age".^[76]^[77] 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.^[3]^[5]^[78]

However, the common Gregorian calendar method for numbering years, in which the current year is 2012, is based on the decision of a monk Dionysius in the sixth century, to count the years from a point of reference (namely, Jesus’ birth) which he placed sometime between 2 BC and 1 AD.^[79] 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.^[80]^[81]^[82]

Years of ministry [link]

Israel Museum model of Herod's Temple, referred to in John 2:13.

There have been different approaches to estimating the date of the start of the ministry of Jesus.^[3]^[76]^[77]^[83] 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.^[5]^[76]^[77]^[84]^[85]^[86] A third method uses the date of the death of John the Baptist and the marriage of Herod Antipas to Herodias based on the writings of Josephus, and correlates it to Matthew 14:4.^[87]^[88]^[89]

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".^[76] Given that Tiberius began his reign in 14 AD/CE, this yields a date about 28-29 AD/CE.^[3]^[76]^[78]^[90]^[91]

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.^[5]^[76] 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).^[3]^[76]^[92]^[93] Temple expansion and reconstruction was ongoing, and it was in constant reconstruction until it was destroyed in 70 AD/CE by the Romans.^[94] 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.^[5]^[76]^[84]^[85]^[86]^[95]

Although both the gospels and Josephus refer to Herod Antipas killing John the Baptist, they differ on the details, e.g. whether this act was a consequence of the marriage of Herod Antipas and Herodias, as indicated in Matthew 14:4, or a pre-emptive measure by Herod which possibly took place before the marriage, as Josephus suggests in Ant 18.5.2.^[96]^[97]^[98]^[99] The exact year of the marriage of Herod Antipas and Herodias is subject to debate among scholars.^[88] In his analysis of Herod's life, Harold Hoehner estimates that John the Baptist's imprisonment probably occurred around AD 30-31.^[100] The International Standard Bible Encyclopedia estimates the death of the Baptist to have occurred about AD 31-32.^[89] The death of John the Baptist relates to the end of the major Galilean ministry of Jesus, just before the half way point in the gospel narratives, before the start of Jesus' final journey to Jerusalem through Judea.^[101]^[102]^[102]^[103]

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.^[5] 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.^[3]^[5]^[104]^[105]

Year of death [link]

A 1466 copy of Antiquities of the Jews.

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 at 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,^[62] writing in Antiquities of the Jews (c. 93 AD/CE), and the early 2nd century Roman historian Tacitus,^[63] writing in The Annals (c. 116 AD/CE), also state that Pilate ordered the execution of Jesus, though both writers use the title "procurator" instead of "prefect".^[64]

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.^[4]^[106]^[107] (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.^[4]^[106]^[107] 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.^[4]^[106]^[107]

For centuries, astronomers and scientists have used diverse computational methods to estimate the date of crucifixion, Isaac Newton being one of the first cases.^[65] 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.^[108] In 1990 astronomer Bradley E. Schaefer computed the date as Friday, April 3, 33 AD/CE.^[109] 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.^[65] 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.^[66]^[110]^[111]

Life and teachings in the New Testament [link]

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.^[112]^[113]^[114] 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.^[115]^[116] And Acts 1:1-11 says more about the Ascension episode (also mentioned in 1 Timothy 3:16) than the canonical gospels.^[117]^[118]

According to the majority viewpoint, the Synoptic Gospels are the primary sources of historical information about Jesus.^[6]^[7]^[119] and of the religious movement he founded, but not everything contained in the gospels is considered to be historically reliable.^[120]^[121]^[122]^[123]^[124] Elements whose historical authenticity are disputed include the two accounts of the Nativity of Jesus, as well as the resurrection and certain details about the crucifixion.^[125]^[126]^[127]^[128]^[129]^[130] On one extreme, some Christian scholars maintain that the gospels are inerrant descriptions of the life of Jesus.^[131] On the other extreme, some scholars have concluded that the gospels provide no historical information about Jesus' life.^[132]

Canonical gospel accounts [link]

A 3rd century Greek papyrus of Luke.

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"), given that they display a high degree of similarity in content, narrative arrangement, language and paragraph structure.^[133]^[134]^[135] The presentation in the fourth canonical gospel, i.e. John, differs from these three in that it has more of a thematic nature rather than a narrative format.^[136]^[137] Scholars generally agree that it is impossible to find any direct literary relationship between the synoptic gospels and the Gospel of John.^[136]

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.^[138] The gospels were primarily written as theological documents in the context of early Christianity with the chronological timelines as a secondary consideration.^[139] 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.^[140]

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.^[138]^[139]^[141] 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.^[142]

Gospel sources, similarities and differences [link]

Scholars have debated the sources for the gospels for millennia, 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.^[143] In the 20th and 21st centuries hypotheses such as the two-source, four-source, Farrer or the Markan priority hypothesis have been debated.^[143]^[144]^[145] 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.^[143]^[144]^[145]^[146]

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.^[147]^[148] A number of different approaches to gospel harmony have been proposed in the 20th century, but no single and unique harmony can be constructed.^[149] 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.^[148]^[150]^[151]^[152] 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.^[138]^[139]^[153]^[154]

Key elements and the five major milestones [link]

The five major milestones in the gospel narrative of the life of Jesus are his Baptism, Transfiguration, Crucifixion, Resurrection and Ascension.^[155]^[156]^[157] These are usually bracketed by two other episodes: his Nativity at the beginning and the sending of the Holy Spirit at the end.^[155]^[157] 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.^[158]^[159]

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.^[160] 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.^[161]^[162] 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.^[159]^[163]

Genealogy and Nativity [link]

Major events in Jesus' life from the Gospels

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.^[141]

Genealogy [link]

Main article: Genealogy of Jesus

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.^[164] At that point Luke traces Jesus' ancestry through Adam to God.^[164]

While Luke traces the genealogy upwards towards Adam and God, Matthew traces it downwards towards Jesus.^[165] Both gospels state that Jesus was begotten not by Joseph, but by God.^[166] 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.^[167]^[168] 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.^[169]^[170]^[171]

Nativity [link]

Main article: Nativity of Jesus

The Nativity is a prominent element in the Gospel of Luke, comprises over 10% of the text, and is three times the length of the nativity text in Matthew.^[172] Luke's account takes place mostly before the birth of Jesus and centers on Mary, while Matthew's takes place mostly after the birth of Jesus and centers on Joseph.^[173]^[174]^[175] 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.^[176]^[177]^[178]^[179]

Luke is the only gospel to provide an account of the birth of John the Baptist, and uses it to draw parallels between the births of John and Jesus.^[180] Luke relates the two births in the visitation of Mary to Elizabeth^[172] and further connects the two births by stating that Mary and Elizabeth are cousins.^[181] 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.^[174]^[182]

The nativity account in chapters 1 and 2 of the Gospel of Matthew appears to differ from Luke in implying that Jesus and his family are already living in Bethlehem.^[183] However, Matthew does not state that Joseph lived in Bethlehem prior to the birth of Jesus.^[184] Following his betrothal to 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.^[185] 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).^[186] 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.^[185]^[187]

Early life and profession [link]

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.^[188] The New Testament books of Matthew, Mark, and Galatians mention Jesus’ brothers and sisters, but the Greek word adelphos in these verses, has also been translated as brother or kinsman.^[189]

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.^[50]^:170 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.^[190]^[191]

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.^[192]

Baptism and temptation [link]

Main articles: Baptism of Jesus, Temptation of Christ, and John the Baptist

Trevisani's depiction of the typical baptismal scene with the sky opening and the Holy Spirit descending as a dove, 1723.^[193]

In the gospels, the accounts of the Baptism of Jesus are always preceded by information about John the Baptist and his ministry.^[153]^[194]^[195] 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".^[196]^[197]

The four gospels are not the only references to John's ministry around the River Jordan. In Acts 10:37-38, Peter refers to how the ministry of Jesus followed "the baptism which John preached".^[116] In the Antiquities of the Jews (18.5.2) 1st century historian Josephus also wrote about John the Baptist and his eventual death in Perea.^[198]^[199]

In the gospels, John had been foretelling (as in Luke 3:16) of the arrival of a someone "mightier than I".^[200]^[201] Apostle Paul also refers to this anticipation by John in Acts 19:4.^[115] 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.^[202] 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.^[200]^[201]^[202] In John 1:29-33 rather than a direct narrative, the Baptist bears witness to the episode.^[201]^[203] 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.^[204]^[205]

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.^[206]^[207] 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".^[208]^[209]^[210] 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.^[203]^[211] 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.^[203]^[206]

The Temptation of Jesus is narrated in the three synoptic gospels after his baptism.^[207]^[212] 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.^[207]^[213] Jesus rejects every temptation and when Satan leaves, angels appear and minister to Jesus.^[207]^[212]^[213]

Ministry [link]

Main articles: Ministry of Jesus and Twelve Apostles

Luke 3:23 states that Jesus was "about 30 years of age" at the start of his ministry.^[3]^[5] 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.^[3]^[5]^[76]^[77]^[84]^[85]^[86] The end of his ministry is estimated to be in the range 30-36 AD/CE.^[3]^[4]^[5]^[6]

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.^[194]^[214] 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.^[153]^[194]^[215]

The gospel accounts place the beginning of Jesus' ministry in the countryside of Judaea, near the River Jordan.^[195] 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.^[194]^[195] The gospels present John the Baptist's ministry as the precursor to that of Jesus and the Baptism as marking the beginning of Jesus' ministry, after which Jesus travels, preaches and performs miracles.^[153]^[194]^[195]

A 1923 map of Galilee around 50 AD/CE. Nazareth is towards the center.

The Early Galilean ministry begins when Jesus goes back to Galilee from the Judaean desert after rebuffing the temptation of Satan.^[216] 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.^[195]^[217] This period includes the Sermon on the Mount, one of the major discourses of Jesus.^[217]^[218]

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.^[219]^[220]

The Final Galilean ministry includes the Feeding the 5000 and Walking on water episodes, both in Matthew 14.^[221]^[222] 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.^[223]^[224]^[225]^[226]

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".^[227]^[228]^[229] 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.^[230]^[231] At the end of this period, the Gospel of John includes the Raising of Lazarus episode.^[232]

The Final ministry in Jerusalem is sometimes called the Passion Week and begins with the Jesus' triumphal entry into Jerusalem on Palm Sunday.^[232] 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.^[153]^[232]^[233] However, some authors also consider the period between the Resurrection and the Ascension part of the ministry of Jesus.^[234]

Teachings and preachings [link]

Main articles: Sermon on the Mount and Parables of Jesus

Jesus Christ Pantocrator - ancient mosaic from Hagia Sophia.

In the New Testament the teachings of Jesus are presented in terms of his "words and works".^[158]^[159] 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.^[159] 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.^[112]

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."^[162]^[235] 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.^[236]^[237]

The gospels include a number of discourses by Jesus on specific occasions, such as the Farewell discourse delivered after the Last Supper, the night before his crucifixion.^[238] 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.^[239]

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.^[240]^[241] Each of the five discourses has some parallel passages in the Gospel of Mark or the Gospel of Luke.^[242] 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.^[218]^[239] The Sermon on the Mount includes the Beatitudes which describe the character of the people of the Kingdom of God, expressed as "blessings".^[243] The Beatitudes focus on love and humility rather than force and exaction and echo the key ideals of Jesus' teachings on spirituality and compassion.^[244]^[245]^[246] 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.^[231]^[247]^[248]

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.^[160]^[161] The parables may appear within longer sermons, as well as other places within the narrative.^[239] 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.^[249]^[250]

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.^[159]^[163] 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.^[251]^[252]

Proclamation as Christ and Transfiguration [link]

Main articles: Confession of Peter and Transfiguration of Jesus

Transfiguration of Jesus depicting him with Elijah, Moses and 3 apostles by Carracci, 1594.

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.^[223]^[224] 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.^[253] 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.^[204]^[205]^[223]^[224]^[253]

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.^[253]^[254]^[255] 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.^[256] In this assertion, by endorsing both titles as divine revelation, Jesus unequivocally declares himself to be both Christ and the Son of God.^[256]^[257]

The account of the Transfiguration of Jesus appears in Matthew 17:1-9, Mark 9:2-8, Luke 9:28-36.^[204]^[205]^[205]^[224] 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.^[204] Luke is specific in describing Jesus in a state of glory, with Luke 9:32 referring to "they saw his glory".^[258] 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".^[204]

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.^[259] 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.^[259] 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.^[260]

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.^[261] 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.^[262]^[263]^[264]

Final week: betrayal, arrest, trial, and death [link]

The description of the last week of the life of Jesus (often called the Passion week) occupies about one third of the narrative in the canonical gospels.^[140] The narrative for that week starts by a description of the final entry into Jerusalem, and ends with his crucifixion.^[153]^[232]

The Last Supper has been depicted by many artistic masters.^[265]

The last week in Jerusalem is the conclusion of the journey which Jesus had started in Galilee through Perea and Judea.^[232] Just before the account of the final entry of Jesus into Jerusalem, the Gospel of John includes the Raising of Lazarus episode, which builds the tension between Jesus and the authorities. At the beginning of the week as Jesus enters Jerusalem, he is greeted by the cheering crowds, adding to that tension.^[232]

During the week of his "final ministry in Jerusalem", Jesus visits the Temple, and has a conflict with the money changers about their use of the Temple for commercial purposes. This is followed by a debate with the priests and the elder in which his authority is questioned. One of his disciples, Judas Iscariot, decides to betray Jesus for thirty pieces of silver.^[266]

Towards the end of the week, Jesus has the Last Supper with his disciples, during which he institutes the Eucharist, and prepares them for his departure in the Farewell Discourse. After the supper, Jesus is betrayed with a kiss while he is in agony in the garden, and is arrested. After his arrest, Jesus is abandoned by most of his disciples, and Peter denies him three times, as Jesus had predicted during the Last Supper.^[267]^[268]

Jesus is first questioned by the Sanhedrin, and is then tried by Pontius Pilate, the Roman governor of Judea. During these trials Jesus says very little, and is mostly silent. After the scourging of Jesus, and his mocking as the King of the Jews Pilate orders the crucifixion.^[269]^[270]

Thus the final week that begins with his entry into Jerusalem, concludes with his crucifixion and burial on that Friday, as described in the next 5 sub-sections. The New Testament accounts then describe the resurrection of Jesus three days later, on the Sunday following his death.

Final entry into Jerusalem [link]

Main articles: Triumphal entry into Jerusalem, Cleansing of the Temple, and Bargain of Judas

Matthew 21:5 relates Jesus' entry to Zechariah (9:9): "the King cometh unto thee, meek, and sitting upon an ass." Traditionally, arrival on a donkey signifies peace, while war-waging kings ride horses.^[271]^[272]^[273]

In the four canonical gospels, Jesus' Triumphal entry into Jerusalem takes place at the beginning of the last week of his life, a few days before the Last Supper, marking the beginning of the Passion narrative.^[271]^[274]^[275]^[276]^[277] 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.^[271]^[274]^[275] 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 Psalm 118: 25-26.^[271]^[273]^[274]^[275]

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.^[236]^[278]^[279] John 2:13-16 includes a similar narrative much earlier, and scholars debate if these refer to the same episode.^[236]^[278]^[279] 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.^[274]^[275]

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.^[274]^[275] 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.^[280]^[266]^[281] Matthew specifies the price as thirty silver coins.^[266]

Last Supper [link]

Main article: 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.^[113]^[114]^[282]^[283]

Jesus with the Eucharist (detail), by Juan de Juanes, mid-late 16th century.

In all four gospels, during the meal, Jesus predicts that one of his Apostles will betray him.^[267] 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.^[113]^[114]^[267]

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."^[113]^[284] 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.^[285]

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.^[286]^[287]

The Gospel of John provides the only account of Jesus washing his disciples' feet before the meal.^[288] 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.^[238]^[289]

Agony in the Garden, betrayal and arrest [link]

Main articles: Agony in the Garden, Kiss of Judas, and Arrest of Jesus

Trials by the Sanhedrin, Herod and Pilate [link]

Main articles: Sanhedrin trial of Jesus, Pilate's Court, Jesus at Herod's Court, and Crown of Thorns

See also: Jesus, King of the Jews and What is truth?

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.^[293] Jesus is tried by the Sanhedrin, mocked and beaten and is condemned for making claims of being the Son of God.^[292]^[294]^[295] 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.^[295] 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.^[292]^[294]^[295]^[296] Although the gospel accounts vary with respect to various details, they agree on the general character and overall structure of the trials of Jesus.^[296]

Jesus in the upper right hand corner, his hands bound behind, is being tried at the high priest's house and turns to look at Peter, in Rembrandt's 1660 depiction of Peter's denial.^[297]

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.^[292]^[294]^[295]^[298] In John 18:12-14, however, Jesus is first taken to Annas, the father-in-law of Caiaphas, and then to Caiaphas.^[292]^[294]^[295] In all four gospel accounts the trial of Jesus is interleaved with the Denial of Peter narrative, where Peter who has followed Jesus denies knowing him three times, at which point the rooster crows as predicted by Jesus during the Last Supper.^[294]^[299]

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?"^[292]^[294]^[295]^[300] 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 Luke 22:70 when asked: "Are you then the Son of God?" Jesus answers: "You say that I am" affirming the title Son of God.^[301] 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.^[292]^[294]^[295] In Matthew 27:3-5 Judas, who has watched the trial from a distance, is distraught by his betrayal of Jesus, and attempts to return the thirty pieces of silver he had received for betraying Jesus. The priests tell him that his guilt is of his own account. Judas throws the money into the temple, and then leaves and hangs himself.^[291]^[292]

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.^[295] 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.^[302]^[303]^[304]^[305]^[306] Pilate sends Jesus to Herod to be tried.^[307] 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.^[302] Pilate then calls together the Jewish elders, and says that he has "found no fault in this man."^[307]

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.^[308]^[309] 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."^[310] 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.^[311]

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.^[270] Jesus is then sent to Calvary for crucifixion.^[292]^[294]^[295]

Crucifixion and burial [link]

Main article: Crucifixion of Jesus

Pietro Perugino's depiction of the Crucifixion as Stabat Mater, 1482.

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.^[312]^[313]^[314]

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.^[315]^[316] 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.^[315] 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.^[315]^[316]

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.^[315]^[317] Each gospel has its own account of Jesus' last words, comprising the seven last sayings on the cross.^[318]^[319]^[320] 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.^[318]^[321]^[322]^[323]

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.^[316] The tearing of the temple veil, upon the death of Jesus, is referenced in the synoptic.^[316] 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.^[317] In Mark 13:59, impressed by the events the Roman centurion calls Jesus the Son of God.^[315]^[316]^[324]^[325]

Following Jesus' death on Friday, 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.^[315] 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.^[315]^[326]^[327]

Resurrection and ascension [link]

Main articles: Resurrection of Jesus, Resurrection appearances of Jesus, and Ascension 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.^[117]^[118]^[328]^[329] 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.^[117]^[118]^[329]

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.^[117]^[118]^[329] 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.^[117]^[118]^[329] 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.^[118]

After the discovery of the empty tomb, the gospels indicate that Jesus made a series of appearances to the disciples.^[117]^[118] 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 Peter to serve his followers.^[117]^[118]^[329]

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.^[117]^[118] 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".^[117]^[118]

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,^[330] and the road to Damascus episode in which Apostle Paul is converted to Christianity.^[331]^[332] 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.^[331]^[332]

Angel at empty tomb
Matthew 28:5
After Resurrection
John 20:15
With the Apostles
John 20:24
AscensionDossiDetail.jpg

Ascension
Acts 1:9

Title attributions [link]

Main article: Names and titles of Jesus in the New Testament

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.^[270]^[333] 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.^[150]^[334]^[335]

First page of a 14th century Gospel of Mark, applying 2 titles to Jesus: "The beginning of the gospel of Jesus Christ, the Son of God".

Two of the key titles used for Jesus in the New Testament are Christ and Son of God.^[53]^[336] 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.^[337] The Gospel of Matthew also begins in 1:1 with the Christ title and reaffirms it in Matthew 1:16.^[337] Beyond the declarations by the Gospel writers, titles are attributed in the narrative. The statement by 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.^[254] 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.^[256]

In the Gospel of John, Jesus refers to himself as the Son of God far more frequently than in the synoptic gospels.^[338] 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.^[236] However, scholars still debate if Jesus was making a claim to divinity in these statements.^[339]^[340]^[341] 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.^[342] While the Gospel of John frequently uses the Son of God title, the Gospel of Luke emphasizes Jesus as a prophet.^[343]

One of the most frequent titles for Jesus in the New Testament is the Greek word Kyrios (κύριος) which can mean God, Lord or master and is used to refers to him over 700 times.^[344]^[345] 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.^[346] 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.^[347] 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".^[347]^[348]^[349]

Some New Testament scholars argue 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.^[350]^[351] It is used in the Gospel of John both with or without a predicate.^[351] 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.^[350] It is also used without a predicate, which is very unusual in Greek and Christologists usually interpret it as God's own self-declaration.^[351] 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".^[351] However, many modern scholars believe that Jesus never made a claim to divinity.^[352]^[353] John Hick says that this "is a point of broad agreement among New Testament scholars".^[354]

The Gospel of John opens by identifying Jesus as the divine Logos in John 1:1-18. The Greek term Logos (λόγος) is often translated as "the Word" in English.^[355] 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.^[356]^[357]^[358]^[359] 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.^[288]^[357]^[360]^[361]

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. "messiah" and “Son of David” is found elsewhere in the Hebrew Bible and other Jewish texts to refer to the heir to the throne; "son of God" to refer to a righteous person; and "son of man" to signify the third person in the subjective case and a polite way to refer to one's self.^[362]

Historical views [link]

Existence [link]

Main articles: Jesus Myth, Historicity of Jesus, and Chronology of Jesus

See also: Josephus on Jesus and Tacitus on Jesus

A 1640 edition of the works of Josephus, a 1st century non-Christian historian who referred to Jesus.^[363]^[364]

The Christian gospels were written primarily as theological documents rather than historical chronicles.^[139]^[140] 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.^[365] 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.^[363] Most critical historians agree that Jesus existed and regard events such as his baptism and his crucifixion as historical.^[15]^[366]^[367]^[368]

Robert E. Van Voorst states that the idea of 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.^[16] 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.^[15]^[368]^[369]

Separate non-Christian sources used to establish the historical existence of Jesus include the works of 1st century Roman historians Josephus and Tacitus.^[363]^[370] Josephus scholar Louis H. Feldman has stated that "few have doubted the genuineness" of Josephus' reference to Jesus in Antiquities 20, 9, 1 and it is only disputed by a small number of scholars.^[364]^[371]^[372]^[373] 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.^[374]

The historical existence of Jesus as a person is a separate issue from any religious discussions about his divinity, or the theological issues relating to his nature as man or God.^[375] Leading scientific atheist Richard Dawkins specifically separates the question of the existence of Jesus from the attribution of supernatural powers to him, or the accuracy of the Christian gospels.^[376] Dawkins does not deny the existence of Jesus, although he dismisses the reliability of the gospel accounts.^[376] This position is also held by leading critic G. A. Wells, who used to argue that Jesus never existed, but has since changed his views and no longer rejects it.^[377]

In antiquity, the existence of Jesus was never denied by those who opposed Christianity.^[138] While theological differences existed among early Christians regarding the nature of Jesus (e.g. monophysitism, miaphysitism, Docetism, Nestorianism, etc.) these were debates in Christian theology, not about the historical existence of Jesus.^[378]^[379] Although a very small number of modern scholars argue that Jesus never existed, that view is a distinct minority and most scholars consider theories that Jesus' existence was a Christian invention as implausible.^[365]^[380]^[381]

Language, race and appearance [link]

Jesus grew up in Galilee and much of his ministry took place there.^[382] The languages spoken in Galilee and Judea during the 1st century AD/CE include the Semitic Aramaic and Hebrew languages as well as Greek, with Aramaic being the predominant language.^[383]^[384] Most scholars agree that during the early part of 1st century AD/CE Aramaic was the mother tongue of virtually all women in Galilee and Judae.^[385] Most scholars support the theory that Jesus spoke Aramaic and that he may have also spoken Hebrew and Greek.^[383]^[384]^[386]^[387] In a review of the state of modern scholarship, Amy-Jill Levine stated: "Beyond recognizing that 'Jesus was Jewish' rarely does scholarship address what being 'Jewish' means."^[388]

The representation of the race of Jesus has been influenced by cultural settings.^[389]^[390] A Chinese illustration, Beijing, 1879.

The New Testament includes no description of the physical appearance of Jesus before his death and its narrative is generally indifferent to racial appearances and does not refer to the features of the people it discusses.^[391]^[392]^[393] The synoptic gospels include the account of the Transfiguration of Jesus during which he was glorified with "his face shining as the sun" but do not provide details of his everyday appearance.^[205]^[224] The Book of Revelation describes the features of a glorified Jesus in a vision (1:13-16), but the vision refers to Jesus in heavenly form, after his death.^[394]^[395] Old Testament references about the coming Messiah have been projected forward to form conjectures about the appearance of Jesus on theological, rather than historical grounds; e.g. Isaiah 53:2 which refers to the coming Messiah as "no beauty that we should desire him" and Psalm 45:2-3 which describes him as "fairer than the children of men", often interpreted as a description of his physical appearance.^[396]^[397]^[398]^[399]

Despite the lack of direct biblical or historical references, from the 2nd century, various theories about the race of Jesus were advanced, e.g. by Justin Martyr based on arguments on the genealogy of Jesus.^[400] These arguments have been subject to debate for centuries among modern scholars.^[400] Another suggestion by anti-Christian pagan author Celsus (who was likely aware of the gospel texts, and mocked them) that Jesus' father was a Roman soldier named Pantera drew responses from Origen who considered it a fabricated story, and scholars continue to view it as having no historical basis.^[401]^[402]^[403]^[404]^[405]^[406]

By the Middle Ages a number of documents, generally of unknown origin, were circulating with details of the appearance of Jesus, e.g. a forged letter by Publius Lentulus, the Governor of Judea, to the Roman Senate, which according to most scholars dates to around the year 1300 and was composed to compensate for the lack of any physical description of Jesus in the Bible.^[392] Other spurious references include the Archko Volume and the letter of Pontius Pilate to Tiberius Caesar, the descriptions in which were most likely composed in the Middle Ages.^[407]^[408]^[409]

By the 19th century theories that Jesus was of Aryan descent, in particular European, were developed and later appealed to those who wanted nothing Jewish about Jesus, e.g. Nazi theologians.^[393]^[410] These theories usually also include the reasoning that Jesus was Aryan because Galilee was an Aryan region, but have not gained scholarly acceptance.^[393]^[411] By the 20th century, theories had also been proposed that Jesus was of black African descent, e.g. based on the argument that Mary his mother was a descendant of black Jews.^[412] By the 21st century the race of Jesus was being addressed on television, e.g. a 2001 BBC program that suggested specific physical characteristics for him.^[413]^[414] In the 21st century, the race of Jesus also had a cultural component in cinematic portrayals, e.g. actor James Caviezel was made-up to look semitic as he portrayed Jesus.^[415]^[416]

Relics associated with Jesus [link]

Main article: Relics associated with Jesus

Secondo Pia's 1898 negative of the photograph of the Shroud of Turin, associated with Holy Face of Jesus devotions.

A number of relics associated with Jesus have been claimed and displayed throughout the history of Christianity. Some people believe in the authenticity of some relics; others doubt the authenticity of various items. For instance, the sixteenth century Catholic theologian Erasmus wrote sarcastically about the proliferation of relics, and the number of buildings that could have been constructed from the wood claimed to be from the cross used in the Crucifixion of Christ.^[417] Similarly, while experts debate whether Christ was crucified with three or with four nails, at least thirty Holy Nails continue to be venerated as relics across Europe.^[418]

Some relics, such as purported remnants of the Crown of Thorns, receive only a modest number of pilgrims, others such as the Shroud of Turin (which is associated with an approved Catholic devotion to the Holy Face of Jesus) receive millions of pilgrims, which in recent years have included Pope John Paul II and Pope Benedict XVI.^[419]

Depictions [link]

Main article: Depictions of Jesus

Despite the lack of biblical references or historical records, for two millennia a wide range of depictions of Jesus have appeared, often influenced by cultural settings, political circumstances and theological contexts.^[389]^[390]^[392] As in other Christian art, the earliest depictions date to the late 2nd or early 3rd century, and survivors are primarily found in the Catacombs of Rome.^[420] In these early depictions, which use popular rather than elite Greco-Roman styles, Jesus is usually shown as a youthful figure without a beard and with curly hair, often with different features from the other men in the scenes, such as his disciples or the Romans.^[391]

Healing the paralytic, a very early depiction of Jesus, c. 235 Dura-Europos church.

Although some images exist at the synagogue at Dura-Europos, Judaism forbade images, and there is no record of its influence on the depictions of Jesus.^[389] Christian depictions of the 3rd and 4th centuries typically focused on New Testament scenes of healings and other miracles.^[420] Following the conversion of Constantine in the 4th century, Christian art found many wealthy donors and flourished.^[420] In this period Jesus began to have more mature features, and was shown with a beard.^[391] A new development at this time was the depiction of Jesus without a narrative context, but just as a figure by himself.^[391]

By the 5th century depictions of the Passion began to appear, perhaps reflecting a change in the theological focus of the early Church.^[420] The 6th century Rabbula Gospels includes some of the earliest surviving images of the crucifixion and resurrection.^[420] By the 6th century the bearded depiction of Jesus had become standard in the East, though the West, especially in northern Europe, continued to mix bearded and unbearded depictions for several centuries. The depiction with a longish face, long straight brown hair parted in the middle, and almond shaped eyes shows consistency from the 6th century to the present. Various legends developed which were believed to authenticate the historical accuracy of the standard depiction, such as the image of Edessa and later the Veil of Veronica.^[391] Partly to aid recognition of the scenes, narrative depictions of the Life of Christ focused increasingly on the events celebrated in the major feasts of the church calendar, and the events of the Passion, neglecting the miracles and other events of Jesus's public ministry, except for the raising of Lazarus, where the mummy-like wrapped body was shown standing upright, giving an unmistakable visual signature.^{[citation needed]} A cruciform halo was worn only by Jesus (and the other persons of the Trinity), while plain halos distinguished Mary, the Apostles and other saints, helping the viewer to read increasingly populated scenes.^{[citation needed]}

The Byzantine Iconoclasm acted as a barrier to developments in the East, but by the 9th century art was permitted again.^[389] The Transfiguration of Jesus was a major theme in the East and every Eastern Orthodox monk who had trained in icon painting had to prove his craft by painting an icon of the Transfiguration.^[421] However, while Western depictions aim for proportion, in the Eastern icons the abolition of perspective and alterations in the size and proportion of an image aim to reaches beyond man's earthly dwellings.^[422]

The 13th century witnessed a turning point in the portrayal of the powerful Kyrios image of Jesus as a wonder worker in the West, as the Franciscans began to emphasize the humility of Jesus both at his birth and his death via the nativity scene as well as the crucifixion.^[423]^[424]^[425] The Franciscans approached both ends of this spectrum of emotions and as the joys of the Nativity of were added to the agony of crucifixion a whole new range of emotions were ushered in, with wide ranging cultural impact on the image of Jesus for centuries thereafter.^[423]^[425]^[426]^[427]

The Renaissance brought forth a number of artists who focused on the depictions of Jesus and after Giotto, Fra Angelico and others systematically developed uncluttered images that focused on the depiction of Jesus with an ideal human beauty.^[389] Leonardo da Vinci's Last Supper which is considered the first work of High Renaissance art due to its high level of harmony became well known for depicting Jesus surrounded by varying emotions of the individual apostles at the announcement of the betrayal.^[428]^[429] Meanwhile, the Protestant Reformation, especially in its first decades, violently objected to almost all public religious images as idolaterous, and vast numbers were destroyed.

By the end of the 19th century, new reports of miraculous images of Jesus had appeared and continue to receive significant attention, e.g. Secondo Pia's 1898 photograph of the Shroud of Turin, one of the most controversial artifacts in history, which during its May 2010 exposition it was visited by over 2 million people.^[430]^[431]^[432] Another 20th century depiction of Jesus, namely the Divine Mercy image based on Faustina Kowalska's reported vision has over 100 million followers.^[433]^[434] The first cinematic portrayal of Jesus was in the 1897 film La Passion du Christ produced in Paris, which lasted 5 minutes.^[435]^[436] Thereafter cinematic portrayals have continued to show Jesus with a beard in the standard western depiction that resembles traditional images.^[437]

Analysis of the gospels [link]

Main articles: Higher criticism, Textual criticism, and Historical reliability of the Gospels

The historical-critical method (or higher criticism) is used to examine the Bible for clues about the historical Jesus, whereby sayings and events that are more likely to be genuine in the opinion of scholars are used to construct their portraits of Jesus. Standard historical methods are used to discern the authorship of each book, and its likely date of composition.^[438]

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.^[439]^[440]

The Markan priority hypothesis.

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.^[441] The Gospel tradition certainly preserves several fragments of Jesus' teaching.^[442] The Markan priority hypothesis holds that the Gospel of Mark was written first c. 70 AD/CE.^[443]^[444]^[445] Matthew is placed at being sometime after this date and Luke is thought to have been written between 70 and 100 AD/CE.^[446]^[447] According to the Q source hypothesis supported by a majority of modern scholars, the gospels were written not by the four evangelists themselves but derived from other sources.^[438] 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.^[448]^[449]^[450]^[450]

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.^[451] 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".^[452] Short, memorable parables and aphorisms capable of being transmitted orally are also thought more likely to be authentic.^[452]

Scholars use textual criticism to determine which variants among manuscripts is original and how much they may have changed. Contemporary textual critic Bart D. Ehrman cites numerous places where he maintains that the gospels, and other New Testament books, were apparently altered by Christian scribes.^[150] Craig Blomberg, F. F. Bruce and Gregory Boyd view the evidence as conclusive that very few alterations were made by Christian scribes, while none of them (three or four in total) were important.^[448]^[449]^[450] According to Normal Geisler and William Nix, "The New Testament, then, has not only survived in more manuscripts than any other book from antiquity, but it has survived in a purer form than any other great book─a form that is 99.5% pure"^[450]^:p.367

Historical analysis [link]

Main articles: Historical Jesus and Quest for the historical Jesus

A page from Matthew, from Papyrus 1, c. 250.

After the Enlightenment, scholars began producing characterizations of the life of Jesus by comparing New Testament accounts with other sources that shed light on the social and political background of his time, and used the historical method to produce their own version of the "life of Jesus" which aimed to fill gaps in gospel accounts, as well as excluding some material scholars deemed historically implausible.^[453]^[454]^[455]^[456] By the end of the 19th century hundreds of such accounts existed, and in the early 20th century this resulted in the Quest for the historical Jesus, a term coined by Albert Schweitzer.^[453]

The historical analysis has relied on Biblical criticism, as well as the political, cultural, and religious crises and movements in late Second Temple Judaism and in Roman Judaea, including differences between Galilee and Judaea, and between different sects such as the Pharisees, Sadducees, Essenes and Zealots,^[457]^[458] In the 1950s the second Quest began and resulted in a number of new models and theories.^[453] The third Quest began in the 1990s, and continued into the 21st century, producing a variety of perspectives on the life of Jesus.^[453] Scholars generally agree that Jesus was a Jewish Galilean, but not a Roman citizen.^[459]^[460] Christina Kreinecker states that Jesus was simply a peregrinus (i.e. subject) of the Judea Province of the Roman Empire.^[461]

However, although scholars agree on basic historical facts such as the crucifixion of Jesus, the various "portraits of Jesus" they construct often differ from each other, and from the image found in the gospels.^[19]^[462]

The portraits of Jesus constructed by scholars often share a number of common, and at times overlapping building blocks, such as healer, philosopher, sage, apocalyptic preacher, or social reformer.^[18]^[19]^[20] However, Bart Ehrman and separately Andreas Köstenberger contend that given the scarcity of historical sources, it is generally difficult for any scholar to construct a portrait of Jesus that can be considered historically valid beyond the basic elements of his life.^[19]^[463]^[464] However, some scholars have suggested caution when reading modern meanings into terms such as rabbi at Jesus' time.^[465] At the time of Jesus the title rabbi was merely a general title for "teachers of the Law" and did not involve an official appointment.^[466] Martin Hengel states that as a "teacher of Wisdom", Jesus was not a typical representatives of the official establishment of the time.^[467] William Herzog states that although Jesus was called a rabbi and a teacher he rejected the title rabbi in the synoptic gospels and did not identify himself with the established notion of rabbi at the time.^[348]

An attribute used by many scholars to describe Jesus is a healer, a number of the same scholars also stating that he preached the restoration of God's kingdom.^[468]^[469]^[470] Many scholars also hold that the movement Jesus led (and his eschatology) were apocalyptic, as were the preachings of John the Baptist, but some scholars makes a distinction between John's apocalyptic ministry and Jesus' ethical teachings.^[471]^[472] Another attribute used to describe Jesus are a sage who preached the wisdom of God, offering new interpretations of Old Testament teachings.^[19]^[473] Two other views of Jesus are as a cynic philosopher and a social reformer who renounced material possessions and taught a new form of egalitarianism, social justice and equality among men and women as well as the abandonment of social class hierarchies.^[19]^[464]^[474]^[475] Some historians argue that Jewish and Roman authorities in Jerusalem were wary of Galilean patriots, and that Jesus' preachings were regarded as troubling, and he was hence executed on political charges.^[25]^[25]^[476]^[477]

Historicity of events [link]

Modern scholars consider the baptism of Jesus and his crucifixion to be the two historically certain facts about him, James Dunn stating that these "two facts in the life of Jesus command almost universal assent".^[8] Dunn states that these two facts "rank so high on the 'almost impossible to doubt or deny' scale of historical facts" that they are often the starting points for the study of the historical Jesus.^[8] Bart Ehrman states that the crucifixion of Jesus on the orders of Pontius Pilate is the most certain element about him.^[478] John Dominic Crossan states that the crucifixion of Jesus is as certain as any historical fact can be.^[479]

Craig Blomberg states that most scholars in the third quest for the historical Jesus consider the crucifixion indisputable.^[480] Although scholars agree on the historicity of the crucifixion, they differ on the reason and context for it, e.g. both E.P. Sanders and Paula Fredriksen support the historicity of the crucifixion, but contend that Jesus did not foretell of his own crucifixion, and that his prediction of the crucifixion is a Christian story.^[481] Geza Vermes also views the crucifixion a historical event but provides his own explanation and background for it.^[481] John P. Meier views the crucifixion of Jesus as historical fact and states that based on the criterion of embarrassment Christians would not have invented the painful death of their leader.^[482] Meier states that a number of other criteria, e.g. the criterion of multiple attestation (i.e. confirmation by more than one source), the criterion of coherence (i.e. that it fits with other historical elements) and the criterion of rejection (i.e. that it is not disputed by ancient sources) help establish the crucifixion of Jesus as a historical event.^[483]

Role of archaeology [link]

An Augustus denarius, stating CAESAR AVGVSTVS; and on the reverse: DIVVSIVLIV(S), which the population at large took to mean Son of God^[484]^[485]

No documents written by Jesus exist,^[486] and no specific archaeological remnants are directly attributed to him. The 21st century has witnessed an increase in scholarly interest in the integrated use of archaeology as an additional research component in arriving at a better understanding of the historical Jesus by illuminating the socio-economic and political background of his age.^[487]^[488]^[489]^[490]^[491]^[492]

James Charlesworth states that few modern scholars now want to overlook the archaeological discoveries that clarify the nature of life in Galilee and Judea during the time of Jesus.^[490] Jonathan Reed states that chief contribution of archaeology to the study of the historical Jesus is the reconstruction of his social world.^[493] An example archaeological item that Reed mentions is the 1961 discovery of the Pilate Stone, which mentions the Roman prefect Pontius Pilate, by whose order Jesus was crucified.^[493]^[494]^[495]

Reed also states that archaeological finding related to coinage can shed light on historical critical analysis. As an example, he refers to coins with the ""Divi filius" inscription.^[487] Although Roman Emperor Augustus called himself "Divi filius", and not "Dei filius" (Son of God), the line between been god and god-like was at times less than clear to the population at large, and the Roman court seems to have been aware of the necessity of keeping the ambiguity.^[484]^[485] Later, Tiberius who was emperor at the time of Jesus came to be accepted as the son of divus Augustus.^[484] Reed discusses this coinage in the context of Mark 12:13-17 (known as Render unto Caesar...) in which Jesus asks his disciples to look at a coin: "Whose portrait is this? And whose inscription?" and then advises them to "Render unto Caesar the things which are Caesar's, and unto God the things that are God's." Reed states that "the answer becomes much more subversive when one knows that Roman coinage proclaimed Caesar to be God".^[487]

David Gowler states that an interdisciplinary scholarly study of archeology, textual analysis and historical context can shed light on Jesus and his teachings.^[491] An example is the archeological studies at Capernaum. Despite the frequent references to Capernaum in the New Testament, little is said about it there.^[496] However, recent archeological evidence show that unlike earlier assumptions, Capernaum was poor and small, without even a forum or agora.^[491]^[497] This archaeological discovery thus resonates well with the scholarly view that Jesus advocated reciprocal sharing among the destitute in that area of Galilee.^[491] Other archeological findings support the wealth of the ruling priests in Judea at the beginning of the first century.^[489]^[498]

First century Jewish religious movements [link]

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.^[499] After the fall of the Temple, the Pharisaic outlook was established in Rabbinic Judaism. Some scholars speculate that Jesus was himself a Pharisee.^[500] 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.^{[Mk 10:1–12]}^[501] Jesus also commented on the House of Hillel's teachings (Babylonian Talmud, Shabbat 31a) concerning the greatest commandment^{[Mk 12:28–34]} and the Golden Rule.^[Mt 7:12] Historians do not know whether there were Pharisees in Galilee during Jesus' life, or what they would have been like.^[502]

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.^[503]

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.^[504] 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."^[505]

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.^[506] 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.^[506] The notion that Jesus himself was a Zealot does not do justice to the earliest Synoptic material describing him.^[507]

Mythical view [link]

Main article: Christ myth theory

The term "Christ myth theory" is an umbrella term that applies to a range of arguments that in one way or another question the authenticity of the existence of Jesus or the essential elements of his life as described in the Christian gospels.^[508]^[509]^[510]^[511] One viewpoint is that there was no real historical figure Jesus and that he was invented by Christians. Another viewpoint is that there was a person called Jesus, but much of the teachings and miracles attributed to him were either invented or symbolic references. Yet another view holds that the Jesus portrayed in the gospels is a composite character constructed from multiple people over a period of time.^[508]^[509]^[510]^[511]

Supporters of the various Christ myth theories point to the lack of any known written references to Jesus during his lifetime and the relative scarcity of non-Christian references to him in the 1st century, and dispute the veracity of the existing accounts about him.^[512]

David Strauss, the 19th century founder of Christ myth theory.^[513]

Among the variants of the Jesus myth theory, the notion that Jesus never existed has little scholarly support, and although some modern scholars adhere to it, they remain a distinct minority; most scholars involved with historical Jesus research believe that his existence can be established using documentary and other evidence.^[16]^[57]^[58]^[59]^[60]^[61]

In the context of historical theories, the hypothesis that Jesus never existed is a rather recent topic, and in antiquity his existence was never doubted, even by those who were critical of Christian teachings.^[138] In the early 18th century, friction between the church establishment and some theologians, coupled with the growing emphasis on rationalism, resulted in discord between the English deists and the church, and John Toland, Anthony Collins and Thomas Woolston planted the seeds of discontent.^[513]^[514]

The beginnings of the formal denial of the existence of Jesus can be traced to late 18th-century France, and the works of Constantin-Volney and Charles Dupuis.^[515] The more methodical writings of David Friedrich Strauss caused an uproar in Europe in 1835, and Strauss became known as the founder of Christ myth theory, his approach having been influenced by the epistemological views of Leibniz and Spinoza.^[513]^[516] Strauss did not deny the existence of Jesus, but believed that very few facts could be known about him and characterized the miraculous accounts in the gospels as "mythical".^[516]^[517]^[518] At about the same time in Berlin, Bruno Bauer supported somewhat similar ideas.^[515]^[519] Although both Strauss and Bauer drew on Hegel, their views did not coincide, and often conflicted.^[520]^[521] Karl Marx, a student and at the time a close friend of Bauer, was significantly influenced by him, as well as Hegel and Strauss, setting the stage for the denial of Jesus within communism.^[519]^[522]^[523]

By the beginning of the 20th century, Arthur Drews, William B. Smith and John M. Robertson became the most recognized proponents of the Christ myth theory.^[515]^[524] However, these authors were not performing purely atheist attacks on Christianity, e.g. Drew did not consider religion as outdated, but argued for a different form of religious consciousness.^[515] W. B. Smith argued for a symbolic interpretation of gospel episodes and contended that in a parable such as Jesus and the rich young man the rich young man never existed and symbolically referred to the land of Israel.^[525] Smith also argued that Jesus never healed anyone physically, but only spiritually cured them of their paganism.^[525] J. M. Robertson on the other hand viewed the gospel accounts as a collection of myths gathered by a large number of anonymous authors, over time.^[525]

When Marxist–Leninist atheism became part of the state ideals in communist Russia in 1922, the theories of Arthur Drew gained prominence there.^[526] The communist state not only supported the Christ myth theory but embellished it with scientific colloquialisms, and school textbooks began to teach that Jesus never existed, making Russia a bastion of Jesus denial.^[526]^[527]^[528] These ideas were rebuffed in Russia by Sergei Bulgakov and Alexander Men, copies of whose book began to circulate underground via typewriters in the 1970s to reintroduce Christianity to Russia.^[526]^[529]

In the 20th century, scholars such as G. A. Wells, Alvar Ellegård, and Robert M. Price produced a number of arguments to support the Christ myth theory. Non-scholarly works on the Jesus myth theory have since been published by mass-media authors such as Doherty, Freke and Gandy. In parallel, a number of historians and biblical scholars such as Paula Fredriksen, Geza Vermes, E.P. Sanders and others involved in the quest for the historical Jesus performed detailed analyses of historical and biblical documents. Almost all of these scholars accept the existence of Jesus, but differ on the accuracy of the details of his life within the biblical narratives.^[530] Robert Van Voorst stated that among "New Testament scholars and historians the theory of the non-existence of Jesus remains effectively dead as a scholarly question".^[531]^[532]

The Christ myth theory is still being debated in the 21st century, with Graham Stanton stating in 2002 that the most thorough analysis of the theory had been by G. A. Wells.^[533] But Wells' book Did Jesus Exist? was criticized by James D.G. Dunn in his book The Evidence for Jesus.^[534] And the debates continue, e.g. Wells changed his views over time and while he used to argue that there was no historical evidence supporting the existence of Jesus, he later modified his position, and in his later book The Jesus Myth accepted the possible existence of Jesus based on historical sources, although still disputing the gospel portrayals of his life.^[531]^[532]^[535]^[536]

Religious perspectives [link]

Main article: Religious perspectives on Jesus

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.^{[citation needed]}

Christian views [link]

Main articles: Jesus in Christianity and Christology

Christianity
Part of a series on
Christians hold Jesus to be Christ
Jesus · Christ Virgin birth Crucifixion Resurrection Easter Jesus in Christianity
Bible / Foundations Old Testament New Testament Gospel Books Canon (Christian canons) Apocrypha Apostles Church Creeds Kingdom New Covenant
Theology Apologetics Baptism Christology Father Son Holy Spirit History of theology Salvation Trinity Ten Commandments
History and traditions Timeline Mary Peter Paul Fathers Early Constantine the Great Ecumenical councils Missions East–West Schism Crusades Protestant Reformation
General topics Art Criticism Ecumenism Liturgical year Liturgy Music Other religions Prayer Sermon Symbolism
Denominations Western Christianity Adventist Anabaptist Anglican Baptist Calvinism Evangelicalism Holiness Independent Catholic Lutheran Methodist Old Catholic Protestant Pentecostal Roman Catholic Eastern Christianity Eastern Orthodox Eastern Catholic Oriental Orthodox (Miaphysite) Assyrian Nontrinitarianism Jehovah's Witness Latter Day Saint Unitarian Christadelphian Oneness Pentecostal

Christianity portal
v t e

Although Christian views of Jesus vary, it is possible to summarize key elements of the shared beliefs among major denominations based on their catechetical or confessional texts.^[537]^[538]^[539] Christian views of Jesus are derived from various sources, but especially from the canonical Gospels, and New Testament letters, such as the Letters of Paul and Johannine writings. Christians predominantly hold that these works are historically true.^[540]

These documents outline the key beliefs held by Christians about Jesus, including his divinity, humanity, and earthly life. Generally speaking, adhering to the Christian faith requires a belief that Jesus is the Son of God and the Christ. In the New Testament Jesus indicates that he is the Son of God by calling God his father.^[256] However, not all Christian denominations agree on all doctrines, and both major and minor differences on teachings and beliefs have persisted throughout Christianity for centuries.^[541]

Christians consider Jesus the Christ and believe that through his death and resurrection, humans can be reconciled to God and thereby are offered salvation and the promise of eternal life.^[542] These teachings emphasize that as the willing Lamb of God, Jesus chose to suffer in Calvary as a sign of his full obedience to the will of the Eternal Father, as an "agent and servant of God".^[345]^[543] The choice Jesus made thus counter-positions him as a the new and last Adam, new man of morality and obedience, in contrast to Adam's disobedience.^[544]

Most Christians believe that Jesus was both human and the Son of God. While there have been theological debate over the nature of Jesus, Trinitarian Christians generally believe that Jesus is the Logos, God incarnate, God the Son, and "true God and true man" (or both fully divine and fully human). Nontrinitarian Christians reject the notion of the Holy Trinity, do not adhere to the ecumenical councils and believe that their interpretations of the Bible take precedence over the Christian creeds.^[545]

Christians generally believe that Jesus having become fully human, suffered the pains and temptations of a mortal man, yet he did not sin, but defeated death and rose to life after his crucifixion. According to the Bible, God raised him from the dead.^[546] He ascended to heaven, to sit at the "Right Hand of God,"^[547] and he will return to earth again for the Last Judgment and the establishment of the Kingdom of God in the World to Come.^[548]

Christians not only attach theological significance to the works of Jesus, but also to his name. Devotions to the Holy Name of Jesus go back to the earliest days of Christianity.^[549]^[550] These devotions and feasts exist both in Eastern and Western Christianity.^[550]

Jewish views [link]

Main article: Judaism's view of Jesus

Islamic views [link]

Main article: Jesus in Islam

Muhammad leads Jesus, Abraham, Moses and others in prayer. Medieval Persian miniature.

In Islam, Jesus (Arabic: عيسى‎ ʿĪsā) is considered to be a Messenger of God and the Masih (Messiah) who was sent to guide the Children of Israel (banī isrā'īl) with a new scripture, the Injīl or Gospel.^[560] The belief in Jesus (and all other messengers of God) is required in Islam, and a requirement of being a Muslim. The Qur'an mentions Jesus twenty-five times, more often, by name, than Muhammad.^[561]^[562]

There is no mention of Joseph in the Quran, but it includes the annunciation to Mary (Arabic: Maryam) by an angel that she is to give birth to Jesus while remaining a virgin, a miraculous event which occurred by the will of God (Arabic: Allah).^[563]^[564]^[565] The details of the Mary's conception are not discussed during the angelic visit, but elsewhere the Quran states (21:91 and 66:12) that God breathed "His Spirit" into Mary while she was chaste.^[563]^[564]^[565]^[566] In Islam, Jesus is called the "Spirit of God" because he was born through the action of the spirit, but that belief does not include the doctrine of his pre-existence, as it does in Christianity.^[563]

Numerous other titles are given to Jesus in Islamic literature, the most common being al-Masīḥ ("the messiah"). Jesus is also, at times, called "Seal of the Israelite Prophets", because, in general Muslim belief, Jesus was the last prophet sent by God to guide the Children of Israel. Jesus is seen in Islam as a precursor to Muhammad, and is believed by Muslims to have foretold the latter's coming.^[567]^[568] To aid in his ministry to the Jewish people, Jesus was given the ability to perform miracles, all by the permission of God rather than of his own power.

The Qur'an emphasizes that Jesus was a mortal human being who, like all other prophets, had been divinely chosen to spread God's message. Islamic texts forbid the association of partners with God (shirk), emphasizing a strict notion of monotheism (tawhīd). Like all prophets in Islam, Jesus is considered to have been a Muslim (i.e., one who submits to the will of God), as he preached that his followers should adopt the "straight path" as commanded by God.^[567]^[569]

Islam rejects the Christian view that Jesus was God incarnate or the son of God, that he was ever crucified or resurrected, or that he ever atoned for the sins of mankind. The Qur'an says that Jesus himself never claimed any of these things, and it furthermore indicates that Jesus will deny having ever claimed divinity at the Last Judgment, and God will vindicate him.^[570] According to Muslim traditions, Jesus was not crucified but instead, he was raised up by God unto the heavens. This "raising" is understood to mean through bodily ascension. Muslims believe that Jesus will return to earth near the day of judgment to restore justice.^[567]^[569]

Ahmadiyya views [link]

Main article: Jesus in Ahmadiyya Islam

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),^[571] 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 Kashmir, India and is believed to be buried at Roza Bal.^[572]

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,^[573] 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,^[574] and is discussed at length by Grönbold^[575] and Klatt.^[576]

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.^[577]

Bahá'í views [link]

This section may contain original research. Please improve it by verifying the claims made and adding references. Statements consisting only of original research may be removed. More details may be available on the talk page. (May 2012)

The Bahá'í Faith, founded in 19th-century Persia, considers Jesus, along with Muhammad, Gautama 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.^[578] 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. In the Kitáb-i-Íqán, Bahá'u'lláh claims that these messengers have 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 personalities. For example, when Jesus says "I and my Father are one",^{[John 10:30]} 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",^{[John 5:36-37]} 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",^[Rev 3:12] and a different, or expanded purpose. Bahá'ís believe that Bahá'u'lláh is, in both respects, the return of Jesus.

Other views [link]

Buddhist views of Jesus differ. Some Buddhist views on Jesus including Tenzin Gyatso, the 14th Dalai Lama^[579] regard Jesus as a bodhisattva who dedicated his life to the welfare of human beings. It was recorded in 101 Zen Stories that the 14th century Zen master Gasan Jōseki, on hearing some of the sayings of Jesus in the Gospels, remarked that he was "an enlightened man", and "not far from Buddhahood".^[580]

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."^[581]

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,^[582] and likewise rejects Abraham, Moses, and Muhammad.

Manichaeism accepted Jesus as a prophet, along with Gautama Buddha and Zoroaster.^[583]

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, refer to Jesus of Nazareth as the Master Jesus and believe the Christ, after various incarnations occupied the body of Jesus.^[584]

U.S. President Thomas Jefferson, a deist, created the Jefferson Bible, an early (but not complete) gospel harmony that included only Jesus' ethical teachings because he did not believe in Jesus' divinity or any of the other supernatural aspects of the Bible.^[585]^[586]

Criticism [link]

Main article: Criticism of Jesus

Criticism of Jesus has existed since the earliest days of Christianity. The New Testament states that Jesus was criticized by the Jewish authorities of his time, e.g. the Pharisees and scribes who criticized Jesus and his disciples for not observing the Mosaic Law, not washing their hands before eating (Mark 7:1-23, Matthew 15:1-20), or gathering grain on the Sabbath (Mark 2:23-3:6). Later critics included Celsus in the 2nd century and Porphyry who wrote a 15 volume attack on Christianity as a whole.^[587]^[588]

Jesus continued to be criticized by Judaism, and in the early 12th century, the Mishneh Torah (the last established consensus of the Jewish community) called Jesus as a "stumbling block" who makes "the majority of the world err to serve a divinity besides God". Criticism of Jesus continued into the 19th century, with Nietzsche being highly critical of Jesus. For instance, Nietzsche considered Jesus' teachings anti-natural in their treatment of topics such as sexuality.^[589] In the 20th century Bertrand Russell was also critical of Jesus and in Why I Am Not a Christian stated that Jesus was "not so wise as some other people have been, and He was certainly not superlatively wise."^[590]

References [link]

^ Rahner (page 731) states that the consensus among historians is c. 4 BC/BCE. Sanders supports c. 4 BC/BCE. Vermes supports c. 6/5 BC/BCE. Finegan supports c. 3/2 BC/BCE. Sanders refers to the general consensus, Vermes a common 'early' date, Finegan defends comprehensively the date according to early Christian traditions.
^ Brown (1999) p. 513
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j ^k The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 page 114
^ ^a ^b ^c ^d ^e Jesus & the Rise of Early Christianity: A History of New Testament Times by Paul Barnett 2002 ISBN 0-8308-2699-8 pages 19-21
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j ^k ^l ^m Paul L. Maier "The Date of the Nativity and Chronology of Jesus" in Chronos, kairos, Christos: nativity and chronological studies by Jerry Vardaman, Edwin M. Yamauchi 1989 ISBN 0-931464-50-1 pages 113-129
^ ^a ^b ^c Sanders, E. P. The historical figure of Jesus. Penguin, 1993.
^ ^a ^b Vermes (2004)
^ ^a ^b ^c ^d ''Jesus Remembered by James D. G. Dunn 2003 ISBN 0-8028-3931-2 page 339
^ Amy-Jill Levine writes that the entire category of ethnicity is itself fraught with with difficulty. Beyond recognizing that “Jesus was Jewish,” rarely does the scholarship address what being “Jewish” means. In the New Testament, written in Koine Greek, Jesus was referred to as an Ioudaios on three occasions, although he did not refer to himself as such. These three occasions are (1) by the Biblical Magi in Matthew 2 who referred to Jesus as "basileus ton ioudaion"; (2) by the Samaritan woman at the well in John 4 when Jesus was travelling out of Judea; and (3) by the Romans in all four gospels during the Passion who also used the phrase "basileus ton ioudaion" (see John Elliott in the Journal for the Study of the Historical Jesus 2007; 5; 119). According to Amy-Jill Levine, in light of the Holocaust, the Jewishness of Jesus increasingly has been highlighted.
^ Theissen (1998) p. 165 "Our conclusion must be that Jesus came from Nazareth."
^ Houlden, James L. (2005). Jesus: The Complete Guide. London: Continuum. ISBN 978-0-8264-8011-8.
^ Şaban Ali Düzgün (2004). Uncovering Islam: Questions and Answers about Islamic Beliefs and Teachings. The Presidency of Religious Affairs. Ankara: Diyanet Isleri Baskanligi. ISBN 978-975-19-3636-3. http://www.diyanet.gov.tr/English/web_kitap.asp?yid=30.
^ Brown (1994) p. 964
Carson (1992) et al., pp. 50–56.
Cohen (1987), pp. 78, 93, 105, 108.
Crossan (1993), pp. xi–xiii.
Grant (1977), pp. 34–35, 78, 166, 200.
Fredriksen (1999), pp. 6–7, 105–10, 232–34, 266.
Meier (1991), pp. 68, 146, 199, 278, 386.
Meier (1994), pp. 12–13.
Vermes (1973), p. 37.
Maier, Paul L. (1991). Kregel. pp. 1, 99, 121, 171.
Wright, N. T. (1998). HarperCollins. pp. 32, 83, 100–102, 222.
Witherington III, Ben. pp. 12–20.
^ In a 2011 review of the state of modern scholarship, Bart Ehrman wrote: "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees" B. Ehrman, 2011 Forged : writing in the name of God ISBN 978-0-06-207863-6. page 285
^ ^a ^b ^c Ramm, Bernard L (1993). An Evangelical Christology: Ecumenic and Historic. Regent College Publishing. p. 19. "There is almost Universal agreement that Jesus lived"
^ ^a ^b ^c ^d Van Voorst (2000) p. 16
^ Theissen (1998) pp. 1–16
^ ^a ^b Jesus Remembered by James D. G. Dunn 2003 ISBN 0-8028-3931-2 pages 47-49
^ ^a ^b ^c ^d ^e ^f The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 pages 117-125
^ ^a ^b Fredriksen (2000) pp. 6–7, 105–110, 232–234, 266
^ Van Voorst (2000) pp. 39–42
^ ^a ^b ^c ^d New Testament History by Richard L. Niswonger 1992 ISBN 0-310-31201-9 pages 121-124
^ Funk, Robert W.; Seminar, Jesus (1998). Introduction. San Francisco: HarperSanFrancisco. pp. 1–40. ISBN 978-0-06-062978-6.
^ Funk, Robert W.; Hoover, Roy W.; Jesus Seminar (1993). Introduction. New York: Maxwell Macmillan. pp. 1–30. ISBN 978-0-02-541949-0.
^ ^a ^b ^c Harris, Stephen L. (1985). Understanding the Bible: a reader's introduction. Palo Alto, CA: Mayfield. pp. 255–60. ISBN 978-0-87484-696-6.
^ Crossan, John Dominic (1998). The essential Jesus: original sayings and earliest images. Edison, NJ: Castle Books. ISBN 978-0-7858-0901-2.
^ Examples of authors who argue the Jesus myth theory:
- Thompson, Thomas L (2006). The messiah myth: The near eastern roots of Jesus and David. London: Jonathan Cape. ISBN 978-0-224-06200-8.
- Martin, Michael (1991). The case against Christianity. Philadelphia: Temple University Press. pp. 36–72. ISBN 978-1-56639-081-1.
- Robertson, John Mackinnon.
^ Grudem (1994) pp. 568–603
^ ^a ^b Kevin Knight, ed. "The dogma of the Trinity". Catholic Encyclopedia. New Advent. http://www.newadvent.org/cathen/15047a.htm.
^ Friedmann, Robert (1953). "Antitrinitarianism". Global Anabaptist Mennonite Encyclopedia Online. http://www.gameo.org/encyclopedia/contents/A597.html. Retrieved 2008-06-08.
^ For instance Brown, Raymond E. (1979). The Birth of the Messiah. Garden City, NY: Image Books. p. 9. ISBN 978-0-385-05405-8.
^ Strobel, Lee (2007). The case for the real Jesus: a journalist investigates current attacks on the identity of Christ. Grand Rapids, MI: Zondervan. p. 200. ISBN 978-0-310-24061-7.
^ "Compendium of Muslim Texts". http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/004.qmt.html#004.157. ^{[dead link]}
^ Norman, Asher (2007). Twenty-six reasons why Jews don't believe in Jesus. Nanuet, NY: Feldheim Publishers. pp. 16–18, 89–96. ISBN 978-0-9771937-0-7. http://books.google.com/?id=tx5qrKz6dRMC&pg=PR17&dq=Judaism+rejects+assertions+that+Jesus+was+the+awaited+Messiah,+arguing+that+he+did+not+fulfill+the&q. Retrieved 2010-07-05.
^ "Comparison Chart: Baha'i, Islam, Christianity, Judaism". ReligionFacts. http://www.religionfacts.com/bahai/comparison_chart.htm. Retrieved 2010-11-19.
^ "Baha'i Beliefs". Contenderministries.org. http://www.contenderministries.org/bahai/beliefs.php. Retrieved 2010-11-19.
^ Briggs, Brown Driver (1996). Hebrew and English Lexicon. Hendrickson Publishers. ISBN 1-56563-206-0.
^ Liddell; Scott. A Greek-English Lexicon. p. 824.
^ Larry W. Hurtado, 2005 Lord Jesus Christ: Devotion to Jesus in Earliest Christianity ISBN 978-0-8028-3167-5 page 392
^ The Gospel of Luke by Joel B. Green 1997 ISBN 0-8028-2315-7 page 88
^ Reading Matthew: a literary and theological commentary by David E. Garland 1999 ISBN 1-57312-274-2 page 23
^ The Gospel of Matthew by R. T. France 2007 ISBN 0-8028-2501-X page 78
^ Matthew 1-7 by William David Davies, Dale C. Allison 2004 ISBN 0-567-08355-1 page 155
^ ^a ^b "Catholic encyclopedia: Origin of the name Jesus Christ". Newadvent.org. 1910-10-01. http://www.newadvent.org/cathen/08374x.htm. Retrieved 2011-04-10.
^ Matthew by Douglas Hare 2009 ISBN 0-664-23433-X page 11
^ Matthew 1-7 by William David Davies, Dale C. Allison 2004 ISBN 0-567-08355-1 page 209
^ Bible explorer's guide by John Phillips 2002 ISBN 0-8254-3483-1 page 147
^ All the Doctrines of the Bible by Herbert Lockyer 1988 ISBN 0-310-28051-6 page 159
^ "Origin of the Name of Jesus Christ". Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
^ ^a ^b Vine, WE (1940). Expository Dictionary of New Testament Words. Old Tappan, NJ: Fleming H. Revell Company. pp 274-275
^ Jesus of history, Christ of faith by Thomas Zanzig 2000 ISBN 0-88489-530-0 page 314
^ Christianity by Donald W. Ekstrand 2008 ISBN 1-60477-929-2 pages 147-150
^ ^a ^b Jesus God and Man by Wolfhart Pannenberg 1968 ISBN 0-664-24468-8 pages 30-31
^ Merriam-Webster's Encyclopedia of World Religions by Wendy Doniger 2000 ISBN 0-87779-044-2 page 212
^ Theology of the New Testament by Rudolf Karl Bultmann 2007 ISBN 1-932792-93-7 page 80
^ Durant 1944:553–7.
^ ^a ^b The Cambridge companion to Jesus by Markus N. A. Bockmuehl 2001 Cambridge Univ Press ISBN 978-0-521-79678-1 pages 123-124. Page 124 state that the "farfetched theories that Jesus' existence was a Christian invention are highly implausible."
^ ^a ^b Powell, Mark Allan (1998). Jesus as a figure in history: how modern historians view the man from Galilee. Louisville, KY: Westminster John Knox Press. p. 168. ISBN 978-0-664-25703-3. http://books.google.com/?id=IJP4DRCVaUMC&pg=PA168.
^ ^a ^b Weaver, Walter P (1999). The historical Jesus in the twentieth century. Harrisburg, PA: Trinity Press International. p. 71. ISBN 978-1-56338-280-2. http://books.google.com/?id=1CZbuFBdAMUC&pg=PA71&q=.
^ ^a ^b Dunn, James G (January 20, 2009). "James Dunn profile". The Guardian (London). http://www.guardian.co.uk/profile/james-g-dunn. Retrieved 2010-05-06.
^ ^a ^b "Professor James Dunn — British Academy". Britac.ac.uk. http://www.britac.ac.uk/fellowship/elections/2006/dunn_j.cfm. Retrieved 2010-11-19.
^ ^a ^b Theissen (1998) pp. 64–72
^ ^a ^b Theissen (1998) pp. 81-83
^ ^a ^b Green, Joel B. (1997). The Gospel of Luke : new international commentary on the New Testament. Grand Rapids, Mich.: W.B. Eerdmans Pub. Co.. p. 168. ISBN 0-8028-2315-7. http://books.google.com/?id=koYlW6IoOjMC&pg=PR85&dq=Joel+B.+Green,+The+Gospel+of+Luke,+(Eerdmans,+1997),+page+168.
^ ^a ^b ^c Pratt, J. P. (1991). "Newton's Date for the Crucifixion". Journal of the Royal Astronomical Society 32 (3): 301–304. Bibcode 1991QJRAS..32..301P.
^ ^a ^b Colin Humphreys and W. G. Waddington, "Dating the Crucifixion ," Nature 306 (December 22/29, 1983), pp. 743-46.[1]
^ ^a ^b Western Civilization: A Brief History by Jackson J. Spielvogel 2010 ISBN 0-495-57147-4 pages 123-124
^ Pontius Pilate in history and interpretation by Helen Katharine Bond 1999 ISBN 0-521-63114-9 pages 1-2
^ Between Rome and Jerusalem: 300 years of Roman-Judaean relations by Martin Sicker 2001 ISBN 0-275-97140-6 pages ix-xii
^ The Jews under Roman rule by E. Mary Smallwood 2001 ISBN 0-391-04155-X page 144
^ Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 ISBN 0-86012-006-6 page 731
^ Freed, Edwin D (2004). Stories of Jesus' Birth. Continuum International. p. 119.
^ Vermes (2006) p. 22
^ Dunn, James DG (2003). Jesus Remembered. Eerdmans Publishing. p. 324.
^ Some of the historians and Biblical scholars who place the birth and death of Jesus within this range include Carson et. al. (1992) pp. 54, 56
Grant (1977) p. 71.
Meier (1991) p. 214.
Sanders (1993), pp. 10–11
Witherington (1998) No. 3:12–20.
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ Eerdmans Dictionary of the Bible 2000 Amsterdam University Press ISBN 90-5356-503-5 page 249
^ ^a ^b ^c ^d Jack V. Scarola, "A Chronology of the nativity Era" in Chronos, kairos, Christos 2 by Ray Summers, Jerry Vardaman 1998 ISBN 0-86554-582-0 pages 61-81
^ ^a ^b Christianity and the Roman Empire: background texts by Ralph Martin Novak 2001 ISBN 1-56338-347-0 pages 302-303
^ Blackburn, Bonnie; Holford-Strevens, Leofranc. The Oxford companion to the Year: An exploration of calendar customs and time-reckoning. Oxford: Oxford University Press, 1999.
^ Aspects of the liturgical year in Cappadocia (325-430) by Jill Burnett Comings 2005 ISBN 0-8204-7464-9 pages 61-71
^ Faith & philosophy of Christianity by Maya George 2009 ISBN 81-7835-720-8 page 287
^ Stories of Jesus' Birth by Edwin D. Freed 2004 ISBN 0-567-08046-3 pages 136-137
^ Luke 1-5: New Testament Commentary by John MacArthur, Jr. 2009 ISBN 978-0-8024-0871-6 page 201
^ ^a ^b ^c The Riddles of the Fourth Gospel: An Introduction to John by Paul N. Anderson 2011 ISBN 0-8006-0427-X page 200
^ ^a ^b ^c Herod the Great by Jerry Knoblet 2005 ISBN 0-7618-3087-1 page 184
^ ^a ^b ^c Eerdmans Dictionary of the Bible states that Jesus began his ministry "ca 28 AD" at "ca age 31". In Chronos, kairos, Christos: Paul L. Maier specifically states that he considers the Temple visit date in John at "around 29 AD/CE", using various factors that he summarizes in a chronology table. Maier's table considers 28 AD/CE to be roughly the 32nd birthday of Jesus, and at http://www.mtio.com/articles/aissar30.htm Paul Meir clearly states that 5 BC/BCE was the year of birth of Jesus. Paul N. Anderson dates the temple incident at "around 26-27 AD/CE" Jerry Knoblet estimates the date as around AD 27 AD/CE. In their book, Robert Fortna & Thatcher estimate the date at around AD/CE 28. Köstenberger & Kellum (page 140) make the same statement as Maier, namely that the 32nd birthday of Jesus was around 28 AD/CE when his ministry began.
^ Craig Evans, 2006 "Josephus on John the Baptist" in The Historical Jesus in Context edited by Amy-Jill Levine et al. Princeton Univ Press ISBN 978-0-691-00992-6 pages 55-58
^ ^a ^b Herodias: at home in that fox's den by Florence Morgan Gillman 2003 ISBN 0-8146-5108-9 pages 25-30
^ ^a ^b International Standard Bible Encyclopedia: E-J by Geoffrey W. Bromiley 1982 ISBN 0-8028-3782-4 pages 694-695
^ Hoehner, Harold W (1978). Chronological Aspects of the Life of Christ. Zondervan. pp. 29–37. ISBN 0-310-26211-9. http://books.google.com/?id=6z-NcR7fVSIC&dq=CHronological+Aspects+of+the+Life+of+Christ.
^ Luke states that John's ministry began in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judaea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Iturea and Trachonitis, and Lysanias was tetrarch of Abilene, during the high priesthood of Annas and Caiaphas.
^ Encyclopedia of the historical Jesus by Craig A. Evans 2008 ISBN 0-415-97569-7 page 115
^ As stated by Köstenberger & Kellum (page 114) there is some uncertainty about how Josephus referred to and computed dates, hence various scholars arrive at slightly different dates for the exact date of the start of the Temple construction, varying by a few years in their final estimation of the date of the Temple visit.
^ Eerdmans Dictionary of the Bible, page 246 states that Temple construction never completed, and that the Temple was in constant reconstruction until it was destroyed in 70 AD/CE by the Romans, and states that the 46 years should refers to the actual number of year from the start of the construction.
^ Jesus in Johannine tradition by Robert Tomson Fortna, Tom Thatcher 2001 ISBN 978-0-664-22219-2 page 77
^ Jesus in history, thought, and culture: an encyclopedia, Volume 1 by James Leslie Houlden 2003 ISBN 1-57607-856-6 pages 508-509
^ Women in scripture by Carol Meyers, Toni Craven and Ross Shepard Kraemer 2001 ISBN 0-8028-4962-8 pages 92-93
^ Herod Antipas in Galilee: The Literary and Archaeological Sources by Morten H. Jensen 2010 ISBN 978-3-16-150362-7 pages 42-43
^ The Emergence of Christianity: Classical Traditions in Contemporary Perspective by Cynthia White 2010 ISBN 0-8006-9747-2 page 48
^ Herod Antipas by Harold W. Hoehner 1983 ISBN 0-310-42251-5 page 131
^ The Gospel of Matthew by Rudolf Schnackenburg 2002 ISBN 0-8028-4438-3 page 104
^ ^a ^b Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 page 459
^ The Cambridge companion to the Gospels by Stephen C. Barton ISBN 0-521-00261-3 pages 132-133
^ Newsom, Carol A; Ringe, Sharon H (1998). The Women's Bible Commentary. Westminster: John Knox Press. p. 381. ISBN 978-0-664-25781-1. http://books.google.com/?id=ymp4S2qZJ4cC&pg=PA381&vq=three-year&dq=The+Women%27s+Bible+Commentary.
^ Graham Stanton, 2002, The Gospels and Jesus ISBN 0-19-924616-5 page 185
^ ^a ^b ^c The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 pages 77-79
^ ^a ^b ^c Paul's early period: chronology, mission strategy, theology by Rainer Riesner 1997 ISBN 978-0-8028-4166-7 page 19-27 (page 27 has a table of various scholarly estimates)
^ Newton, Isaac (1733). "Of the Times of the Birth and Passion of Christ", in Observations upon the Prophecies of Daniel and the Apocalypse of St. John
^ Schaefer, B. E. (1990). "Lunar Visibility and the Crucifixion". Journal of the Royal Astronomical Society 31 (1): 53–67. Bibcode 1990QJRAS..31...53S.
^ Colin J. Humphreys and W. G. Waddington, The Date of the Crucifixion Journal of the American Scientific Affiliation 37 (March 1985)[2]
^ Colin Humphreys, The Mystery of the Last Supper Cambridge University Press 2011 ISBN 978-0-521-73200-0, p. 193 (However note that Humphreys places the Last Supper on a Wednesday)
^ ^a ^b Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 441-442
^ ^a ^b ^c ^d The encyclopedia of Christianity, Volume 4 by Erwin Fahlbusch, 2005 ISBN 978-0-8028-2416-5 pages 52-56
^ ^a ^b ^c The Bible Knowledge Background Commentary by Craig A. Evans 2003 ISBN 0-7814-3868-3 pages 465-477
^ ^a ^b The Book of the Acts by Frederick Fyvie Bruce 1988 ISBN 0-8028-2505-2 page 362
^ ^a ^b Who is Jesus?: an introduction to Christology by Thomas P. Rausch 2003 ISBN 978-0-8146-5078-3 page
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1 by Craig A. Evans 2003 ISBN 0-7814-3868-3 pages 521-530
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j The Bible Knowledge Commentary: New Testament edited by John F. Walvoord, Roy B. Zuck 1983 ISBN 978-0-88207-812-0 page 91
^ "The Synoptic Gospels, then, are the primary sources for knowledge of the historical Jesus." "Jesus Christ." Encyclopædia Britannica. 2010. Encyclopædia Britannica Online. 27 Nov. 2010 [3].
^ Craig Evans, "Life-of-Jesus Research and the Eclipse of Mythology," Theological Studies 54 (1993) p. 5,
^ Charles H. Talbert, What Is a Gospel? The Genre of Canonical Gospels pg 42 (Philadelphia: Fortress Press, 1977).
^ “The Historical Figure of Jesus," Sanders, E.P., Penguin Books: London, 1995, p., 3.
^ Fire of Mercy, Heart of the Word (Vol. II): Meditations on the Gospel According to St. Matthew – Dr Erasmo Leiva-Merikakis, Ignatius Press, Introduction
^ Grant, Robert M., "A Historical Introduction to the New Testament" (Harper and Row, 1963) http://www.religion-online.org/showchapter.asp?title=1116&C=1230
^ Who is Jesus? Answers to your questions about the historical Jesus, by John Dominic Crossan, Richard G. Watts (Westminster John Knox Press 1999), page 108
^ James G. D. Dunn, Jesus Remembered, (Eerdmans, 2003) page 779-781.
^ Rev. John Edmunds, 1855 The seven sayings of Christ on the cross Thomas Hatchford Publishers, London, page 26
^ Stagg, Evelyn and Frank. Woman in the World of Jesus. Philadelphia: Westminster Press, 1978 ISBN 0-664-24195-6
^ Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998. "Empty Tomb, Appearances & Ascension" p. 449-495.
^ Bruce M. Metzger's Textual Commentary on the Greek New Testament: Luke 24:51 is missing in some important early witnesses, Acts 1 varies between the Alexandrian and Western versions.
^ Wayne Grudem, Systematic Theology (Leicester: Inter-Varsity Press, 1994); pages 90-91
^ Howard M. Teeple (March 1970). "The Oral Tradition That Never Existed". Journal of Biblical Literature 89 (1): 56–68. DOI:10.2307/3263638.
^ New Testament Theology by Paul Haffner 2008 ISBN 88-902268-0-3 page 135
^ A Guide to the Gospels by W. Graham Scroggie 1995 ISBN 0-8254-3744-X page 128
^ "synoptic". Oxford English Dictionary. Oxford University Press. 3rd ed. 2001.
^ ^a ^b The Gospel of John by Francis J. Moloney, Daniel J. Harrington 1998 ISBN 0-8146-5806-7 page 3
^ Durant, Will. Caesar and Christ. New York: Simon and Schuster. 1972
^ ^a ^b ^c ^d ^e Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 ISBN 0-86012-006-6 pages 730-731
^ ^a ^b ^c ^d Interpreting Gospel Narratives: Scenes, People, and Theology by Timothy Wiarda 2010 ISBN 0-8054-4843-8 pages 75-78
^ ^a ^b ^c Matthew by David L. Turner 2008 ISBN 0-8010-2684-9 page 613
^ ^a ^b Sanders (1993) p. 3
^ Christology: A Biblical, Historical, and Systematic Study of Jesus by Gerald O'Collins 2009 ISBN 0-19-955787-X pages 1-3
^ ^a ^b ^c Handbook of biblical criticism by Richard N. Soulen, R. Kendall Soulen ISBN 0-664-22314-1 page 185
^ ^a ^b Three views on the origins of the Synoptic Gospels by Robert L. Thomas 2002 ISBN 0-8254-3838-1 pages 61-65
^ ^a ^b The Blackwell companion to the New Testament by David E. Aune 2010 ISBN 978-1-4051-0825-6 page 312
^ Carlson, Stephen C. "The Two Source Hypothesis." Aug. 20, 2009.
^ Augustine through the ages: an encyclopedia by John C. Cavadini 1999 ISBN 0-8028-3843-X page 132
^ ^a ^b Cox (2007) p. 3
^ Cox (2007) pp. 7-8
^ ^a ^b ^c Ehrman, Bart D. Misquoting Jesus: The Story Behind Who Changed the Bible and Why. HarperCollins, 2005. ISBN 978-0-06-073817-4.
^ Kurt Aland, 1982 Synopsis of the Four Gospels ISBN 0-8267-0500-6 pages 1-10
^ John Bernard Orchard, 1983 Synopsis of the Four Gospels ISBN 0-567-09331-X pages 2-7
^ ^a ^b ^c ^d ^e ^f Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 page 224-229
^ Cox (2007) pp. 18-20
^ ^a ^b Essays in New Testament interpretation by Charles Francis Digby Moule 1982 ISBN 0-521-23783-1 page 63
^ The Melody of Faith: Theology in an Orthodox Key by Vigen Guroian 2010 ISBN 0-8028-6496-1 page 28
^ ^a ^b Scripture in tradition by John Breck 2001 ISBN 0-88141-226-0 page 12
^ ^a ^b The Bible Knowledge Commentary by John F. Walvoord, Roy B. Zuck 1983 ISBN 0-88207-812-7 page 100
^ ^a ^b ^c ^d ^e The words and works of Jesus Christ by J. Dwight Pentecost 2000 ISBN 978-0-310-30940-6 page 212
^ ^a ^b All the Parables of the Bible by Herbert Lockyer 1988 ISBN 978-0-310-28111-5 page 174
^ ^a ^b J. Dwight Pentecost, 1998 The parables of Jesus: lessons in life from the Master Teacher ISBN 0-8254-3458-0 page 10
^ ^a ^b Eric Francis Osborn, 1993 The emergence of Christian theology ISBN 0-521-43078-X page 98
^ ^a ^b Graham H. Twelftree, Jesus the miracle worker: a historical & theological study ISBN 0-8308-1596-1 page 95
^ ^a ^b Mary in the New Testament by Raymond Edward Brown 1978 ISBN 0-8091-2168-9 page 163
^ Where Christology began: essays on Philippians 2 by Ralph P. Martin, Brian J. Dodd 1998 ISBN 0-664-25619-8 page 28
^ The purpose of the Biblical genealogies by Marshall D. Johnson 1989 ISBN 0-521-35644-X pages 229-233
^ Joseph A. Fitzmyer, The Gospel According to Luke I–IX. Anchor Bible. Garden City: Doubleday, 1981, pp. 499–500.
^ I. Howard Marshall, The Gospel of Luke (The New International Greek Testament Commentary). Grand Rapids: Eerdmans, 1978, p. 158.
^ The Gospel of Luke by William Barclay 2001 ISBN 0-664-22487-3 pages 49-50
^ Luke: an introduction and commentary by Leon Morris 1988 ISBN 0-8028-0419-5 page 110
^ Cox (2007) pp. 285-286
^ ^a ^b Boring, M. Eugene; Craddock, Fred B. (2004). The people's New Testament commentary. Louisville, KY: John Knox Press. p. 177. ISBN 978-0-664-22754-8.
^ Mills, Watson E.; Bullard, Roger Aubrey (1998). Mercer dictionary of the Bible. Macon, GA: Mercer University Press. p. 556. ISBN 978-0-86554-373-7.
^ ^a ^b Marsh, Clive; Moyise, Steve (2006). Jesus and the Gospels. New York: Clark International. p. 37. ISBN 978-0-567-04073-2.
^ Morris, Leon (2000) [1992]. The Gospel according to Matthew. Grand Rapids, MI: Eerdmans. p. 26. ISBN 978-0-8028-3696-0.
^ Jeffrey, David L. (1992). A Dictionary of biblical tradition in English literature. Grand Rapids, MI: Eerdmans. pp. 538–540. ISBN 978-0-85244-224-1.
^ Cox (2007) pp. 30–37
^ Brownrigg, Ronald (2002). Who's Who in the New Testament. London: Taylor & Francis. pp. 96–100. ISBN 978-0-415-26036-7.
^ Kelly, Joseph F. (2008). The Birth of Jesus According to the Gospels. Collegeville, MN: Liturgical Press. pp. 41–49. ISBN 978-0-8146-2948-2.
^ An Introduction to the Bible by Robert Kugler, Patrick Hartin ISBN 0-8028-4636-X page 394
^ Recovering Jesus Thomas R. Yoder Neufeld 2007 ISBN 1-58743-202-1 pages 113-114
^ A Dictionary of biblical tradition by David L. Jeffrey 1993 ISBN 0-8028-3634-8 pages 538-540
^ William David Davies, Dale C. Allison, A Critical and Exegetical Commentary on The Gospel According to Saint Matthew, Volume I (T & T Clark, 1988), page 226.
^ Virgin Birth of Christ by J Gresham Machen 1987 ISBN 0-227-67630-0 page 193
^ ^a ^b Matthew by Charles H. Talbert 2010 ISBN 0-8010-3192-3 page 29-30
^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "Matthew" pp. 272–85.
^ The Gospel of Matthew by Rudolf Schnackenburg 2002 ISBN 0-8028-4438-3 pages 9-11
^ Saint Joseph: His Life and His Role in the Church Today by Louise Bourassa Perrotta 2000 ISBN 0-87973-573-2 pages 21 and 110-112
^ International Standard Bible Encyclopedia: A-D by Geoffrey W. Bromiley 1979 ISBN 0-8028-3781-6 page 551
^ An Intermediate Greek-English Lexicon: The Seventh Edition of Liddell and Scott's Greek-English Lexicon. Oxford: Clarendon Press. p. 797.
^ Dickson, John Jesus: A Short Life, Lion Hudson , 2008, ISBN 0-8254-7802-2 pages 68-69
^ Fiensy, David Jesus the Galilean Gorgias Press, 2007, ISBN 1-59333-313-7 page 74
^ Medieval art: a topical dictionary by Leslie Ross 1996 ISBN 978-0-313-29329-0 page 30
^ ^a ^b ^c ^d ^e The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 page 141-143
^ ^a ^b ^c ^d ^e Christianity: an introduction by Alister E. McGrath 2006 ISBN 978-1-4051-0901-7 pages 16-22
^ Big Picture of the Bible - New Testament by Lorna Daniels Nichols 2009 ISBN 1-57921-928-4 page 12
^ John by Gerard Stephen Sloyan 1987 ISBN 0-8042-3125-7 page 11
^ Eerdmans Dictionary of the Bible 2000 ISBN 90-5356-503-5 page 583
^ Behold the Man: The Real Life of the Historical Jesus by Kirk Kimball 2002 ISBN 978-1-58112-633-4 page 654
^ ^a ^b Eerdmans commentary on the Bible by James D. G. Dunn, John William Rogerson 2003 ISBN 0-8028-3711-5 page 1010
^ ^a ^b ^c Jesus of history, Christ of faith by Thomas Zanzig 2000 ISBN 0-88489-530-0 page 118
^ ^a ^b The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1-931018-31-6 pages 27-31
^ ^a ^b ^c The Gospel and Epistles of John: A Concise Commentary by Raymond Edward Brown 1988 ISBN 978-0-8146-1283-5 pages 25-27
^ ^a ^b ^c ^d ^e Transfiguration by Dorothy A. Lee 2005 ISBN 978-0-8264-7595-4 pages 21-30
^ ^a ^b ^c ^d ^e The Content and the Setting of the Gospel Tradition by Mark Harding, Alanna Nobbs 2010 ISBN 978-0-8028-3318-1 pages 281-282
^ ^a ^b The people's New Testament commentary by M. Eugene Boring, Fred B. Craddock 2004 ISBN 0-664-22754-6 pages 292-293
^ ^a ^b ^c ^d New Testament History by Richard L. Niswonger 1992 ISBN 0-310-31201-9 pages 143-146
^ Jesus of Nazareth by Duane S. Crowther 1999 ISBN 0-88290-656-9 page 77
^ The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 page 92
^ A Summary of Christian History by Robert A. Baker, John M. Landers 2005 ISBN 0-8054-3288-4 pages 6-7
^ The Disciple Whom Jesus Loved by J. Phillips 2004 ISBN 0-9702687-1-8 pages 121-123
^ ^a ^b Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 259-261
^ ^a ^b The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pages 95-99
^ An introduction to the New Testament by Albertus Frederik Johannes Klijn 1997 ISBN 90-04-06263-7 pages 45-46
^ New Testament History by Richard L. Niswonger 1992 ISBN 0-310-31201-9 pages 132-136
^ The Gospel according to Matthew by Leon Morris ISBN 0-85111-338-9 page 71
^ ^a ^b The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pages 117-130
^ ^a ^b The Sermon on the mount: a theological investigation by Carl G. Vaught 2001 ISBN 978-0-918954-76-3 pages xi-xiv
^ A theology of the New Testament by George Eldon Ladd 1993ISBN page 324
^ The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pages 143-160
^ Cox (2007) pp. 97-110
^ The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pages 165-180
^ ^a ^b ^c The Christology of Mark's Gospel by Jack Dean Kingsbury 1983 ISBN 0-8006-2337-1 pages 91-95
^ ^a ^b ^c ^d ^e The Cambridge companion to the Gospels by Stephen C. Barton ISBN 0-521-00261-3 pages 132-133
^ Cox (2007) pp. 121-135
^ The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pages 189-207
^ Cox (2007) pp. 137
^ The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pages 211-229
^ Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 page 929
^ Preaching Matthew's Gospel by Richard A. Jensen 1998 ISBN 978-0-7880-1221-1 pages 25 & 158
^ ^a ^b Behold the King: A Study of Matthew by Stanley D. Toussaint 2005 ISBN 0-8254-3845-4 pages 215-216
^ ^a ^b ^c ^d ^e ^f Cox (2007) pp. 155-170
^ The Life and Ministry of Jesus: The Gospels by Douglas Redford 2007 ISBN 0-7847-1900-4 pages 257-274
^ New Testament History by Richard L. Niswonger 1992 ISBN 0-310-31201-9 page 154
^ The missions of Jesus and the disciples according to the Fourth Gospel by Andreas J. Köstenberger 1998 ISBN 0-8028-4255-0 pages 108-109
^ ^a ^b ^c ^d The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 ISBN 0-8028-3785-9 page 571-572
^ Matthew by Charles H. Talbert 2010 ISBN 0-8010-3192-3 page 149
^ ^a ^b John by Gail R. O'Day, Susan Hylen 2006 ISBN 978-0-664-25260-1, Chapter 15: The Farewell Discourse, pages 142-168
^ ^a ^b ^c The Sermons of Jesus the Messiah by E. Keith Howick 2003 ISBN 978-1-886249-02-8 pages 7-9
^ The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 pages 194-196
^ The Gospel of Matthew by Craig S. Keener 2009 ISBN 978-0-8028-6498-7 pages 37-38
^ The Gospel of Matthew by R. T. France 2007 ISBN 978-0-8028-2501-8 page 9
^ "Beatitudes." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
^ A Dictionary Of The Bible by James Hastings 2004 ISBN 1-4102-1730-2 page 15-19
^ Jesus the Peacemaker by Carol Frances Jegen 1986 ISBN 0-934134-36-7 pages 68-71
^ The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1-931018-31-6, pages 63-68
^ Preaching Matthew's Gospel by Richard A. Jensen 1998 ISBN 978-0-7880-1221-1 pages 25 & 158
^ Matthew by Larry Chouinard 1997 ISBN 0-89900-628-0 page 321
^ Friedrich Gustav Lisco 1850 The Parables of Jesus Daniels and Smith Publishers, Philadelphia pages 9-11
^ Ashton Oxenden, 1864 The parables of our Lord? William Macintosh Publishers, London, page 6
^ John R. Donahue, Daniel J. Harrington. The Gospel of Mark. Zondervan 1981. ISBN 0-8146-5965-9 p.182
^ Lockyer, Herbert, 1988 All the Miracles of the Bible ISBN 0-310-28101-6 page 235
^ ^a ^b ^c The Collegeville Bible Commentary: New Testament by Robert J. Karris 1992 ISBN 0-8146-2211-9 pages 885-886
^ ^a ^b Who do you say that I am? Essays on Christology by Jack Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 ISBN 0-664-25752-6 page xvi
^ The Gospel of Mark, Volume 2 by John R. Donahue, Daniel J. Harrington 2002 ISBN 0-8146-5965-9 page 336
^ ^a ^b ^c ^d One teacher: Jesus' teaching role in Matthew's gospel by John Yueh-Han Yieh 2004 ISBN 3-11-018151-7 pages 240-241
^ Jesus God and Man by Wolfhart Pannenberg 1968 ISBN 0-664-24468-8 pages 53-54
^ Transfiguration by Dorothy A. Lee 2005 ISBN 978-0-8264-7595-4 pages 72-76
^ ^a ^b Metamorphosis: the Transfiguration in Byzantine theology and iconography by Andreas Andreopoulos 2005 ISBN 0-88141-295-3 pages 47-49
^ The Bible knowledge background commentary: John's Gospel, Hebrews-Revelation by Craig A. Evans ISBN 0-7814-4228-1 pages 319-320
^ The Christology of Mark's Gospel by Jack Dean Kingsbury 1983 ISBN 0-8006-2337-1 pages 2-11
^ Metamorphosis: the Transfiguration in Byzantine theology and iconography by Andreas Andreopoulos 2005 ISBN 0-88141-295-3 pages 60-65
^ The Gospel according to Mark by James R. Edwards 2002 ISBN 0-85111-778-3 pages 272-274
^ Reading Matthew: a literary and theological commentary by David E. Garland 1999 ISBN 1-57312-274-2 pages 182-184
^ Gospel figures in art by Stefano Zuffi 2003 ISBN 978-0-89236-727-6 pages 254-259
^ ^a ^b ^c All the Apostles of the Bible by Herbert Lockyer 1988 ISBN 0-310-28011-7 page 106-111
^ ^a ^b ^c Cox (2007) p. 182
^ Craig A. Evans 2005 The Bible Knowledge Background Commentary: John's Gospel, Hebrews-Revelation ISBN 0-7814-4228-1 page 122
^ Introduction to the New Testament Christology by Raymond E. Brown, 1994 ISBN 0-8264-7190-0 pages 78-79
^ ^a ^b ^c The Passion of Jesus in the Gospel of Matthew by Donald Senior 1985 ISBN 0-89453-460-2 page 124
^ ^a ^b ^c ^d The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1-931018-31-6 pages 133-134
^ Matthew 19-28 by William David Davies, Dale C. Allison 2004 ISBN 0-567-08375-6 page 120
^ ^a ^b John 12-21 by John MacArthur 2008 ISBN 978-0-8024-0824-2 pages 17-18
^ ^a ^b ^c ^d ^e The people's New Testament commentary by M. Eugene Boring, Fred B. Craddock 2004 ISBN 0-664-22754-6 pages 256-258
^ ^a ^b ^c ^d ^e The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1 by Craig A. Evans 2003 ISBN 0-7814-3868-3 page 381-395
^ The Bible knowledge background commentary: John's Gospel, Hebrews-Revelation by Craig A. Evans ISBN 0-7814-4228-1 pages 114-118
^ Matthew 21:1-11, Mark 11:1-11, Luke 19:28-44 John 12:12-19
^ ^a ^b The Bible knowledge background commentary by Craig A. Evans 2005 ISBN 0-7814-4228-1 page 49
^ ^a ^b The Fourth Gospel And the Quest for Jesus by Paul N. Anderson 2006 ISBN 0-567-04394-0 page 158
^ Matthew 26:14-16, Mark 14:10-11, Luke 22:1-6
^ The Synoptic Gospels and the Book of Acts by Doremus Almy Hayes 2009 ISBN 1-115-87731-3 page 88
^ Matthew 26:20, Mark 14:17, Luke 22:21-23 John 13:1
^ Cox (2007) pp. 180-191
^ Oxford Dictionary of the Christian Church / editors, F. L. Cross & E. A. Livingstone 2005 ISBN 978-0-19-280290-3, article Eucharist
^ Eerdmans Dictionary of the Bible 2000 ISBN 90-5356-503-5 page 792
^ Peter: apostle for the whole church by Pheme Perkins 2000 ISBN 0-567-08743-3 page 85
^ The Gospel according to Matthew, Volume 1 by Johann Peter Lange 1865 Published by Charles Scribner Co, NY page 499
^ ^a ^b Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "Matthew" pp. 272–85.
^ The Gospel according to John by Herman Ridderbos 1997 ISBN 978-0-8028-0453-2 The Farewell Prayer: pages 546-576
^ The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa, Laurie Watson Manhardt 2005 ISBN 1-931018-31-6 page 169
^ ^a ^b ^c ^d ^e ^f ^g ^h The Bible Knowledge Commentary: New Testament edited by John F. Walvoord, Roy B. Zuck 1983 ISBN 978-0-88207-812-0 pages 83-85
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ ^j ^k The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1 by Craig A. Evans 2003 ISBN 0-7814-3868-3 page 487-500
^ Brown, Raymond E. An Introduction to the New Testament Doubleday 1997 ISBN 0-385-24767-2, p. 146.
^ ^a ^b ^c ^d ^e ^f ^g ^h Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 396-400
^ ^a ^b ^c ^d ^e ^f ^g ^h ⁱ Holman Concise Bible Dictionary 2011 ISBN 0-8054-9548-7 pages 608-609
^ ^a ^b The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1982 ISBN 0-8028-3782-4 pages 1050-1052
^ The Biblical Rembrandt by John I. Durham 2004 ISBN 0865548862163
^ Matthew 27:1, Mark 15:1, 22:66
^ Theological dictionary of the New Testament by Gerhard Kittel, Geoffrey William Bromiley, Gerhard Friedrich 1980 ISBN 0-8028-2248-7 page 105
^ Matthew 26:67 Mark 14:65 Luke 22:63-65 John 18:22
^ Luke's presentation of Jesus: a christology by Robert F. O'Toole 2004 ISBN 88-7653-625-6 page 166
^ ^a ^b New Testament History by Richard L. Niswonger 1992 ISBN 0-310-31201-9 page 172
^ The Synoptics: Matthew, Mark, Luke by Ján Majerník, Joseph Ponessa 2005 ISBN 1-931018-31-6 page 181
^ The Gospel according to Luke by Michael Patella 2005 ISBN 0-8146-2862-1 page 16
^ Luke: The Gospel of Amazement by Michael Card 2011 ISBN 978-0-8308-3835-6 page 251
^ "Bible Study Workshop - Lesson 228" (PDF). http://www.biblestudyworkshop.com/data/Lesson228.pdf. Retrieved 2011-06-30.
^ ^a ^b Pontius Pilate: portraits of a Roman governor by Warren Carter 2003 ISBN 978-0-8146-5113-1 pages 120-121
^ The Names of Jesus by Stephen J. Binz 2004 ISBN 1-58595-315-6 pages 81-82
^ John by H. A. Ironside 2006 ISBN 0-8254-2915-3 page 454
^ Studies in Early Christology by Martin Hengel 2004 ISBN 0-567-04280-4 page 46
^ The Gospel and Epistles of John by Raymond Edward Brown 1988 ISBN 0-8146-1283-0 page 93
^ Funk, Robert W.; Jesus Seminar (1998). The acts of Jesus: the search for the authentic deeds of Jesus. San Francisco: Harper.
^ John Dominic Crossan, (1995) Jesus: A Revolutionary Biography HarperOne ISBN 0-06-061662-8 page 145. J. D. Crossan, page 145 states: "that he was crucified is as sure as anything historical can ever be."
^ The Word in this world by Paul William Meyer, John T. Carroll 2004 ISBN 0-664-22701-5 page 112
^ ^a ^b ^c ^d ^e ^f ^g The Bible Knowledge Background Commentary: Matthew-Luke, Volume 1 by Craig A. Evans 2003 ISBN 0-7814-3868-3 page 509-520
^ ^a ^b ^c ^d ^e The Cradle, the Cross, and the Crown: An Introduction to the New Testament by Andreas J. Köstenberger, L. Scott Kellum 2009 ISBN 978-0-8054-4365-3 pages 211-214
^ ^a ^b Merriam-Webster's encyclopedia of world religions by Merriam-Webster, Inc. 1999 ISBN 978-0-87779-044-0 page 271
^ ^a ^b Geoffrey W. Bromiley, International Standard Bible Encyclopedia, Eerdmans Press 1995, ISBN 0-8028-3784-0 page 426
^ Joseph F. Kelly, An Introduction to the New Testament 2006 ISBN 978-0-8146-5216-9 page 153
^ Jesus: the complete guide by Leslie Houlden 2006 ISBN 0-8264-8011-X page 627
^ Vernon K. Robbins in Literary studies in Luke-Acts by Richard P. Thompson (editor) 1998 ISBN 0-86554-563-4 pages 200-201
^ Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 page 648
^ Reading Luke-Acts: dynamics of Biblical narrative by William S. Kurz 1993 ISBN 0-664-25441-1 page 201
^ The Gospel according to Mark by George Martin 2o05 ISBN 0-8294-1970-5 page 440
^ Mark by Allen Black 1995 ISBN 0-89900-629-9 page 280
^ The Gospel of Matthew by Daniel J. Harrington 1991 ISBN 0-8146-5803-2 page 404
^ The Gospel according to Matthew by Leon Morris ISBN 0-85111-338-9 page 727
^ Matthew 28:1, Mark 16:9, Luke 24:1 and John 20:1
^ ^a ^b ^c ^d ^e Cox (2007) pp. 216-226
^ The Acts of the Apostles by Frederick Fyvie Bruce ISBN 978-0-8028-0966-7 page 210
^ ^a ^b The Wiersbe Bible Commentary: The Complete New Testament by Warren W. Wiersbe 2007 ISBN 978-0-7814-4539-9 pages 350-352
^ ^a ^b The Acts of the Apostles by Luke Timothy Johnson, Daniel J. Harrington 1992 ISBN 978-0-8146-5807-9 pages 164-167
^ The Titles of Jesus in Christology: Their History in Early Christianity by Ferdinand Hahn, Harold Knight, George Ogg 2002 ISBN 0-227-17085-7 pages 11-12
^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985.
^ Thompson, Frank Charles, ed. The Thompson Chain-Reference Bible. Zondervan Bible Publishers, Grand Rapids. 1983. p. 1563.
^ Oxford Dictionary of the Christian Church (Oxford University Press 2005 ISBN 978-0-19-280290-3), article Messiah
^ ^a ^b Lord Jesus Christ: Devotion to Jesus in Earliest Christianity by Larry W. Hurtado 2005 ISBN 0-8028-3167-2 page 288
^ Lord Jesus Christ: Devotion to Jesus in Earliest Christianity by Larry W. Hurtado 2005 ISBN 0-8028-3167-2 pages 363-363
^ Dunn, James (1980). Christology in the Making. SCM Press. p. xiii. "There is no question in my mind that the doctrine of incarnation comes to clear expression within the NT...John 1:14 ranks as a classic formulation of the Christian belief in Jesus as incarnate God" .
^ Hebblethwaite, Brian (1987). The Incarnation. Cambridge University Press. p. 74. "it is no longer possible to defend the divinity of Jesus by reference to the claims of Jesus"
^ Robinson, John AT (1963). Honest to God. Westminster Press. p. 47. "It is, indeed, an open question whether Jesus ever claimed to be the Son of God, let alone God."
^ Christianity by Donald W. Ekstrand 2008 ISBN 1-60477-929-2 page 81
^ Themes of St. Luke by John Navone 1970 ISBN 88-7652-358-8 page 132
^ Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 pages 520-525
^ ^a ^b The Christology of the New Testament by Oscar Cullmann 1959 ISBN 0-664-24351-7 pages 234-237
^ The Christology of the New Testament by Oscar Cullmann 1959 ISBN 0-664-24351-7 page 202
^ ^a ^b Great Themes of the Bible, Volume 2 by Sarah S. Henrich 2007 ISBN 0-664-23064-4 page 18
^ ^a ^b Prophet and teacher: an introduction to the historical Jesus by William R. Herzog 2005 ISBN 0-664-22528-4 page 15
^ God with us by Mark Allan Powell 1995 ISBN 0-8006-2881-0 pages 80-82
^ ^a ^b Encyclopedia of theology: a concise Sacramentum mundi by Karl Rahner 2004 ISBN 0-86012-006-6 page 1082
^ ^a ^b ^c ^d Hurtado, Larry W. (June 2003). Lord Jesus Christ: Devotion to Jesus in Earliest Christianity. Grand Rapids, Mich.: W.B. Eerdmans. ISBN 0-8028-6070-2 pages 370-371
^ Ramsey, Michael (1980). Jesus and the Living Past. Oxford University Press. p. 39. "Jesus did not claim deity for himself"
^ Dunn, James (1980). Christology in the Making. SCM Press. p. 254. "We cannot claim that Jesus believed himself to be the incarnate Son of God"
^ John Hick, The Metaphor of God Incarnate, (Westminster John Knox Press, 2006) page 27.
^ Henry George Liddell and Robert Scott, An Intermediate Greek-English Lexicon: logos, 1889.
^ The Christology of the New Testament by Oscar Cullmann 1959 ISBN 0-664-24351-7 page 258
^ ^a ^b The International Standard Bible Encyclopedia by Geoffrey W. Bromiley 1988 ISBN 0-8028-3785-9 page 106
^ Mercer dictionary of the Bible by Watson E. Mills, Roger Aubrey Bullard 1998 ISBN 0-86554-373-9 page 520
^ Introduction to theology by Owen C. Thomas, Ellen K. Wondra 2002 ISBN 0-8192-1897-9 page 173
^ A Complete Introduction to the Bible by Christopher Gilbert 2009 ISBN 0-8091-4552-9 page 216
^ Stagg, Frank (1962). New Testament Theology. Broadman Press. p. 78. ISBN 978-0-8054-1613-8.
^ Vermes (1981).
^ ^a ^b ^c Jesus and the Gospels: An Introduction and Survey' by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 431-436
^ ^a ^b The new complete works of Josephus by Flavius Josephus, William Whiston, Paul L. Maier ISBN 0-8254-2924-2 pages 662-663
^ ^a ^b Jesus as a Figure in History: How Modern Historians View the Man from Galilee by Mark Allan Powell 1998 ISBN 0-664-25703-8 pages 168-173
^ Brown (1994) p. 964
^ Dunn, JG (2003). Jesus Remembered. Eerdmans. p. 142. "about once every generation someone reruns the thesis that Jesus never existed and that the Jesus tradition is a wholesale invention"
^ ^a ^b Wright, Marcus J (1999). "A Vision of the Christian Life". The Meaning of Jesus: Two Visions. HarperCollins. p. 236. "some judgements are so probable as to be certain; for example, Jesus really existed"
^ Walter P. Weaver, The Historical Jesus in the Twentieth Century, Continuum International, 1999 page 71
^ Van Voorst (2000) pp. 39-53
^ Josephus XX by Louis H. Feldman 1965, ISBN 0-674-99502-3 page 496
^ Van Voorst, Robert E. (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence ISBN 0-8028-4368-9. page 83
^ Flavius Josephus; Maier, Paul L. (December 1995). Josephus, the essential works: a condensation of Jewish antiquities and The Jewish war ISBN 978-0-8254-3260-6 pages 284-285
^ The New Testament: A Historical Introduction to the Early Christian Writings by Bart D. Ehrman 1999 ISBN 0-19-512639-4 page 248
^ Jesus-God and Man by Wolfhart Pannenberg 1983 ISBN 0-664-24468-8 page 316
^ ^a ^b The God Delusion by Richard Dawkins 2006 ISBN 0-618-68000-4 page 122
^ Jesus in history, thought, and culture: an encyclopedia, Volume 1 by James Leslie Houlden 2003 ISBN 1-57607-856-6 page 660
^ Ed Hindson, Ergun Caner, The Popular Encyclopedia of Apologetics: Surveying the Evidence for The Truth of Christianity, page 179 (Harvest House Publishers, 2008). ISBN 978-0-7369-2084-1
^ The Oxford handbook of early Christian studies by Susan Ashbrook Harvey, David G. Hunter 2008 ISBN 0-19-927156-9 page 378
^ Graham Stanton, The Gospels and Jesus 2002 ISBN 0-19-924616-5 Oxford University Press page 145
^ Cambridge companion to Jesus by Markus N. A. Bockmuehl 2001 Cambridge Univ Press ISBN 978-0-521-79678-1 pages 123-124
^ Joel B. Green, Scot McKnight, I. Howard Marshall, Dictionary of Jesus and the Gospels (InterVarsity Press, 1992), page 442
^ ^a ^b James Barr, Which language did Jesus speak, Bulletin of the John Rylands University Library of Manchester, 1970; 53(1) pages 9-29 [4]
^ ^a ^b Handbook to exegesis of the New Testament by Stanley E. Porter 1997 ISBN 90-04-09921-2 pages 110-112
^ Discovering the language of Jesus by Douglas Hamp 2005 ISBN 1-59751-017-3 page 3-4
^ Jesus in history and myth by R. Joseph Hoffmann 1986 ISBN 0-87975-332-3 page 98
^ James Barr's review article Which language did Jesus speak (referenced above) states that Aramaic has the widest support among scholars.
^ Amy-Jill Levine in The Historical Jesus in Context edited by Amy-Jill Levine et al. Princeton Univ Press 2006 ISBN 978-0-691-00992-6 page 10
^ ^a ^b ^c ^d ^e Jesus: the complete guide by Leslie Houlden 2006 082648011X pages 63-99
^ ^a ^b Teaching Christianity: a world religions approach by Clive Erricker 1987 ISBN 0-7188-2634-5 page 44
^ ^a ^b ^c ^d ^e Robin M. Jensen "Jesus in Christian art", Chapter 29 of The Blackwell Companion to Jesus edited by Delbert Burkett 2010 ISBN 1-4051-9362-X page 477-502
^ ^a ^b ^c The likeness of the king: a prehistory of portraiture in late medieval France by Stephen Perkinson 2009 ISBN 0-226-65879-1 page 30
^ ^a ^b ^c The forging of races: race and scripture in the Protestant Atlantic world by Colin Kidd 2006 ISBN 0-521-79324-6 pages 48-51
^ Revelation by William C. Pender 1998 ISBN 0-664-22858-5 pages 14-16
^ Revelation 1-11 by John MacArthur, Jr. ISBN pages 37-39
^ The Cross of Christ by John R. W. Stott, Alister McGrath 2006 ISBN 0-8308-3320-X page 145
^ Christianity, art, and transformation by John W. De Gruchy 2001 ISBN 0-521-77205-2 page 122
^ Brother Jesus: the Nazarene through Jewish eyes by Schalom Ben-Chorin 2001 ISBN 0-8203-2256-3 page 111
^ Understanding early Christian art by Robin Margaret Jensen 2000 ISBN 0-415-20454-2 page 127
^ ^a ^b The Life of Jesus, Critically Examined by David Friedrich Strauss 2010 ISBN 1-61640-309-8 pages 114-116
^ The legacy of John: second-century reception of the Fourth Gospel by Tuomas Rasimus 2009 ISBN 90-04-17633-0 page 251
^ The written gospel by Markus N. A. Bockmuehl, Donald Alfred Hagner 2005 ISBN 0-521-83285-3 page 233
^ Contra Celsum by Origen, Henry Chadwick 1980 ISBN 0-521-29576-9 page 32
^ Patrick, John The Apology of Origen in Reply to Celsus 2009 ISBN 1-110-13388-X pages 22–24
^ Mary in the New Testament by Raymond Edward Brown, et al. 1978 ISBN 0-8091-2168-9 page 262
^ Marcus Borg, John Dominic Crossan (2007). The First Christmas: What the Gospels Really Teach About Jesus's Birth. HarperOne. p. 104. ISBN 0-06-143070-6.
^ The Oxford companion to the Bible 1993 ISBN 0-19-504645-5 page 41
^ Making Sense of the New Testament by Craig L. Blomberg 2004 ISBN 0-8010-2747-0 pages 3-4
^ Pontius Pilate: portraits of a Roman governor by Warren Carter 2003 ISBN 0-8146-5113-5 pages 6-9
^ The Aryan Jesus: Christian theologians and the Bible in Nazi Germany by Susannah Heschel 2008 ISBN 0-691-12531-7 page 32
^ Jesus and the origins of Christianity by Maurice Goguel, New York, Harper, 1960 page 255
^ "The Black Christ" Chapter 25 of The Blackwell Companion to Jesus edited by Delbert Burkett 2010 ISBN 1-4051-9362-X pages 410-420
^ Wells, Matt (March 27, 2001). "Is this the real face of Jesus Christ?". The Guardian (London: Guardian). ISSN 0261-3077. OCLC 60623878. http://www.guardian.co.uk/media/2001/mar/27/broadcasting.uknews2. Retrieved 2011-05-12.
^ Wilson, Giles (October 27, 2004). "So what color was Jesus?". London: BBC News. http://news.bbc.co.uk/2/hi/uk_news/magazine/3958241.stm. Retrieved 2011-05-12.
^ Politics and film: the political culture of film in the United States by Daniel P. Franklin 2006 ISBN 0-7425-3809-5 page 112-114
^ Cinéma divinité: religion, theology and the Bible in film by Eric S. Christianson 2011 ISBN 0-334-02988-0 page 327
^ Dillenberger 1999, p. 5
^ Thurston, Herbert (1913). "Holy Nails". Catholic Encyclopedia. New York: Robert Appleton Company.
^ Pope John Paul II (1998-05-24), Pope John Paul II's address in Turin Cathedral, Holy See, http://www.vatican.va/holy_father/john_paul_ii/travels/documents/hf_jp-ii_spe_24051998_sindone_en.html
^ ^a ^b ^c ^d ^e The New Westminster Dictionary of Church History by Robert Benedetto 2006 ISBN 0-8264-8011-X pages 51-53
^ The image of God the Father in Orthodox theology and iconography by Steven Bigham 1995 ISBN 1-879038-15-3 pages 226-227
^ Archimandrite Vasileios of Stavronikita, "Icons as Liturgical Analogies" in Hymn of entry: liturgy and life in the Orthodox church 1997 ISBN 978-0-88141-026-6 pages 81-90
^ ^a ^b The image of St Francis by Rosalind B. Brooke 2006 ISBN 0-521-78291-0 pages 183-184
^ The tradition of Catholic prayer by Christian Raab, Harry Hagan, St. Meinrad Archabbey 2007 ISBN 0-8146-3184-3 pages 86-87
^ ^a ^b The vitality of the Christian tradition by George Finger Thomas 1944 ISBN 0-8369-2378-2 page 110-112
^ La vida sacra: contemporary Hispanic sacramental theology by James L. Empereur, Eduardo Fernández 2006 ISBN 0-7425-5157-1 pages 3-5
^ Philippines by Lily Rose R. Tope, Detch P. Nonan-Mercado 2005 ISBN 0-7614-1475-4 page 109
^ Experiencing Art Around Us by Thomas Buser 2005 ISBN 978-0-534-64114-6 pages 382-383
^ Leonardo da Vinci, the Last Supper: a Cosmic Drama and an Act of Redemption by Michael Ladwein 2006 pages 27 and 60
^ Arthur Barnes, 2003 Holy Shroud of Turin Kessinger Press ISBN 0-7661-3425-3 pages 2-9
^ William Meacham, The Authentication of the Turin Shroud:An Issue in Archaeological Epistemology, Current Anthropology, Volume 24, No 3, June 1983
^ "Zenit, May 5, 2010". Zenit.org. 2010-05-05. http://www.zenit.org/rssenglish-29146. Retrieved 2011-11-04.
^ Catherine M. Odell, 1998, Faustina: Apostle of Divine Mercy OSV Press ISBN 978-0-87973-923-2 page 165
^ Am With You Always by Benedict Groeschel 2010 ISBN 978-1-58617-257-2 page 548
^ The Challenge of the Silver Screen (Studies in Religion and the Arts) ISBN By Freek L. Bakker 2009 ISBN 90-04-16861-3 page 1
^ Encyclopedia of early cinema by Richard Abel2005 ISBN 0-415-23440-9 page 518
^ The Blackwell Companion to Jesus edited by Delbert Burkett 2010 ISBN 1-4051-9362-X page 526
^ ^a ^b Ehrman, Bart D.. Jesus, Interrupted, HarperCollins, 2009. ISBN 0-06-117393-2
^ Kenneth Keulman, Critical Moments in Religious History, Mercer University Press, p. 56
^ Andrew F. Gregory, Christopher Mark Tuckett, The Reception of the New Testament in the Apostolic Fathers, Oxford University Press, p. 178
^ "The New Testament was complete, or substantially complete, about AD 100, the majority of the writings being in existence twenty to forty years before this...the situation is encouraging from the historian's point of view, for the first three gospels were written at a time when many were alive who could remember the things that Jesus said and did... At any rate, the time elapsing between the evangelic events and the writing of most of the New Testament books was, from the standpoint of historical research, satisfactorily short." Bruce, F. F.: The New Testament Documents: Are They Reliable?, pp. 12–14, InterVarsity Press, USA, 1997.
^ "There is no reason to doubt that we have in the Gospel tradition several authentic fragments of His [Jesus Christ's] teaching (albeit in Greek translation)." "Jesus Christ". Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
^ Peter, Kirby (2001–2007). "Early Christian Writings: Gospel of Mark". http://www.earlychristianwritings.com/mark.html. Retrieved 2008-01-15.
^ Achtemeier, Paul J. (1991–). "The Gospel of Mark". The Anchor Bible Dictonary. 4. New York, New York: Doubleday. p. 545. ISBN 0-385-19362-9.
^ Meier, John P. (1991). A Marginal Jew. New York, New York: Doubleday. pp. v.2 955–6. ISBN 0-385-46993-4.
^ Harris, Stephen L., Understanding the Bible. Palo Alto: Mayfield. 1985. "The Gospels" p. 266-268
^ "Matthew, Gospel acc. to St." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
^ ^a ^b Boyd, Gregory. "The Jesus Legend: The Case for the Reliability of the Synoptic Jesus Tradition". P 370-380. 2007. Baker Academic. ISBN 0-8010-3114-1
^ ^a ^b Strobel, Lee. ”The Case for Christ”. 1998.
^ ^a ^b ^c ^d Bruce, F.F. (1981). The New Testament Documents: Are They Reliable?. InterVarsity Press.
^ Meier, John P., A Marginal Jew: Rethinking the Historical Jesus, Doubleday: 1991. vol 1: pp. 168–171.
^ ^a ^b Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. Introduction, pp. 1–38
^ ^a ^b ^c ^d Jesus as a figure in history: how modern historians view the man from Galilee by Mark Allan Powell 1998 ISBN 0-664-25703-8 pages 13-26
^ Schaeffer, Francis A (1968). The God Who is There. Downers Grove, Il.: InterVarsity Press. pp. 72–73. ISBN 0-8308-1947-9.
^ J. G. Dunn, Jesus Remembered, Volume 1 of Christianity in the Making, Eerdmans Publishing, 2003 pp. 125-27.
^ Ancient Christian gospels: their history and development by Helmut Köster 1992 ISBN 0-334-02450-1 pages 7-10
^ For a comparison of the Jesus movement to the Zealots, see S. G. F. Brandon, Jesus and the Zealots: a study of the political factor in primitive Christianity, Manchester University Press (1967) ISBN 0-684-31010-4
^ For a general comparison of Jesus' teachings to other schools of first century Judaism, see John P. Meier, Companions and Competitors (A Marginal Jew: Rethinking the Historical Jesus, Volume 3) Anchor Bible, 2001. ISBN 0-385-46993-4.
^ Jesus: Apocalyptic Prophet of the New Millennium by Bart D. Ehrman 1999 ISBN 0-19-512473-1 page 164
^ Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 page 24
^ Christina M. Kreinecker (University of Salzburg), How Power and Province Communicate: Some Remarks on the Language of (Non-) Conversation between Pilate and Jesus, in Light from the East: Papyrologische Kommentare zum Neuen Testament, (Verlag, 2010) page 169
^ Sanders (1993) p. 57
^ Jesus: Apocalyptic Prophet of the New Millennium by Bart D. Ehrman 1999 ISBN 0-19-512473-1 pages 22-23
^ ^a ^b Studying the Historical Jesus: Evaluations of the State of Current Research by Craig A. Evans 1998 ISBN 90-04-11142-5 pages 337-341
^ The Galilean Jewishness of Jesus: retrieving the Jewish origins of Christianity, Bernard J. Lee, (Paulist Press, 1988), page 119-120
^ Mercer Dictionary of the Bible by Watson E. Mills, Edgar V. McKnight and Roger A. Bullard 2001 ISBN 0-86554-373-9 page
^ Studies in Early Christology by Martin Hengel 1995 ISBN 0-567-09705-6 page 93
^ ^a ^b Theissen (1998)
^ Funk, Robert W., Roy W. Hoover, and the Jesus Seminar. The five gospels. HarperSanFrancisco. 1993. "Introduction," pp. 1–30
^ Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005—article "Historical Jesus, Quest of the"
^ Crossan, John Dominic. The essential Jesus. Edison: Castle Books. 1998. p. 146
^ See Schwietzer, Albert The Quest of the Historical Jesus: A Critical Study of its Progress from Reimarus to Wrede, pp. 370–371, 402. Scribner (1968), ISBN 0-02-089240-3; Ehrman, Bart Apocalyptic Prophet of the New Millennium, Oxford University Press USA, 1999. ISBN 0-19-512474-X. Also see Crossan, John Dominic, The Birth of Christianity: Discovering What Happened in the Years Immediately After the Execution of Jesus, pp. 305–344. Harper Collins, 1998. ISBN 0-06-061659-8
^ The Jesus Quest: The Third Search for the Jew of Nazareth by Ben Witherington 1997 ISBN 0-8308-1544-9 pages 161-163
^ The Jesus Quest: The Third Search for the Jew of Nazareth by Ben Witherington 1997 ISBN 0-8308-1544-9 pages 116-120
^ Jesus and Virtue Ethics by Daniel J. Harrington 2005 ISBN pages 9-10
^ Theissen (1998) p. 569–572
^ Haim Cohn, The Trial and Death of Jesus, Ktav Publishing House, 1977:129,133-134.
^ A Brief Introduction to the New Testament by Bart D. Ehrman 2008 ISBN 0-19-536934-3 page 136
^ Crossan, John Dominic (1995). Jesus: A Revolutionary Biography. HarperOne. p. 145. ISBN 0-06-061662-8. "That he was crucified is as sure as anything historical can ever be, since both Josephus and Tacitus...agree with the Christian accounts on at least that basic fact."
^ Jesus and the Gospels: An Introduction and Survey by Craig L. Blomberg 2009 ISBN 0-8054-4482-3 pages 211-214
^ ^a ^b A Century of Theological and Religious Studies in Britain, 1902-2002 by Ernest Nicholson 2004 ISBN 0-19-726305-4 pages 125-126
^ John P. Meier "How do we decide what comes from Jesus" in The Historical Jesus in Recent Research by James D. G. Dunn and Scot McKnight 2006 ISBN 1-57506-100-7 pages 126-128
^ John P. Meier "How do we decide what comes from Jesus" in The Historical Jesus in Recent Research by James D. G. Dunn and Scot McKnight 2006 ISBN 1-57506-100-7 pages 132-136
^ ^a ^b ^c Early Christian literature by Helen Rhee 2005 ISBN 0-415-35488-9 pages 159-161
^ ^a ^b Experiencing Rome: culture, identity and power in the Roman Empire by Janet Huskinson 1999 ISBN 978-0-415-21284-7 page 81
^ Christology: A Biblical, Historical, and Systematic Study of Jesus by Gerald O'Collins 2009 ISBN 0-19-955787-X pages 1-3 "As regards the 'things which Jesus did', let me note that he left no letters or other personal documents."—page 2
^ ^a ^b ^c Jonathan L. Reed, "Archaeological contributions to the study of Jesus and the Gospels" in The Historical Jesus in Context edited by Amy-Jill Levine et al. Princeton Univ Press 2006 ISBN 978-0-691-00992-6 pages 40-47
^ Archaeology and the Galilean Jesus: a re-examination of the evidence by Jonathan L. Reed 2002 ISBN 1-56338-394-2 pages xi-xii
^ ^a ^b Craig A. Evans (Mar 26, 2012). The Archaeological Evidence For Jesus. The Huffington Post. http://www.huffingtonpost.com/craig-a-evans/archaeological-evidence-for-jesus_b_1370995.html.
^ ^a ^b "Jesus Research and Archaeology: A New Perspective" by James H. Charlesworth in Jesus and archaeology edited by James H. Charlesworth 2006 ISBN 0-8028-4880-X pages 11-15
^ ^a ^b ^c ^d What are they saying about the historical Jesus? by David B. Gowler 2007 ISBN 0-8091-4445-X page 102
^ Craig A. Evans (Mar 16, 2012). Jesus and His World: The Archaeological Evidence. Westminster John Knox Press. ISBN 0-664-23413-5. http://books.google.com/?id=_DGjygAACAAJ&dq=Jesus+and+His+World.
^ ^a ^b Archaeology and the Galilean Jesus: a re-examination of the evidence by Jonathan L. Reed 2002 ISBN 1-56338-394-2 page 18
^ Historical Dictionary of Jesus by Daniel J. Harrington 2010 ISBN 0-8108-7667-1 page 32
^ Studying the historical Jesus: evaluations of the state of current research by Bruce Chilton, Craig A. Evans 1998 ISBN 90-04-11142-5 page 465
^ "Jesus and Capernaum: Archeological and Gospel Stratigraohy" in Archaeology and the Galilean Jesus: a re-examination of the evidence' by Jonathan L. Reed 2002 ISBN 1-56338-394-2 page 139-156
^ Jesus and archaeology edited by James H. Charlesworth 2006 ISBN 0-8028-4880-X page 127
^ Who Was Jesus? by Paul Copan and Craig A. Evans 2001 ISBN 0-664-22462-8 page 187
^ "Pharisees", Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
^ Based on a comparison of the gospels with the Talmud and other Jewish literature. Maccoby, Hyam Jesus the Pharisee, Scm Press, 2003. ISBN 0-334-02914-7; Falk, Harvey Jesus the Pharisee: A New Look at the Jewishness of Jesus, Wipf & Stock Publishers (2003). ISBN 1-59244-313-3.
^ Neusner, Jacob (2000). A Rabbi Talks With Jesus. Montreal; Ithaca: McGill-Queen's University Press. ISBN 978-0-7735-2046-2. Rabbi Neusner contends that Jesus' teachings were closer to the House of Shammai than the House of Hillel.
^ Funk, Robert W. and the Jesus Seminar. The acts of Jesus: the search for the authentic deeds of Jesus. HarperSanFrancisco. 1998.
^ "Sadducees". Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
^ Based on a comparison of the gospels with the Dead Sea Scrolls, especially the Teacher of Righteousness and Pierced Messiah. Eisenman, Robert James the Brother of Jesus: The Key to Unlocking the Secrets of Early Christianity and the Dead Sea Scrolls, Penguin (Non-Classics), 1998. ISBN 0-14-025773-X; Stegemann, Hartmut The Library of Qumran: On the Essenes, Qumran, John the Baptist, and Jesus. Grand Rapids MI, 1998. See also Broshi, Magen, "What Jesus Learned from the Essenes", Biblical Archaeology Review, 30:1, pg. 32–37, 64. Magen notes similarities between Jesus' teachings on the virtue of poverty and divorce, and Essene teachings as related in Josephus' The Jewish Wars and in the Damascus Document of the Dead Sea Scrolls, respectively. See also Akers, Keith The Lost Religion of Jesus. Lantern, 2000. ISBN 1-930051-26-3
^ Joseph Ratzinger, Pope Benedict XVI, Jesus of Nazareth, p. 14
^ ^a ^b "Zealots". Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005
^ "Jesus Christ". Cross, F. L., ed. The Oxford Dictionary of the Christian Church. New York: Oxford University Press. 2005
^ ^a ^b A theory of primitive Christian religion by Gerd Theissen 2003 ISBN 0-334-02913-9 pages 23-27
^ ^a ^b The historical Jesus: ancient evidence for the life of Christ by Gary Habermas 1996 ISBN 0-89900-732-5 pages 27-31
^ ^a ^b Van Voorst (2000) pp. 7-8
^ ^a ^b The historical Jesus: ancient evidence for the life of Christ by Gary Habermas 1996 ISBN 0-89900-732-5 pages 47-51
^ The Jesus legend: a case for the historical reliability of the synoptic gospels' by Paul R. Eddy, Gregory A. Boyd 2007 ISBN 0-8010-3114-1 page 162
^ ^a ^b ^c The Cambridge companion to Jesus by Markus N. A. Bockmuehl 2001 Cambridge Univ Press ISBN 978-0-521-79678-1 pages 141-144
^ Dictionary of biblical criticism and interpretation by Stanley E. Porter 2009 ISBN 0-415-20100-4 page 94
^ ^a ^b ^c ^d The historical Jesus in the twentieth century, 1900-1950 by Walter P. Weaver 1999 ISBN 1-56338-280-6 page 45-50
^ ^a ^b The historical Jesus question by Gregory W. Dawes 2001 ISBN 0-664-22458-X pages 77-79
^ The Life of Jesus, Critically Examined by David Friedrich Strauss 2010 ISBN 1-61640-309-8 pages 39-43 and 87-91
^ The making of the new spirituality by James A. Herrick 2003 ISBN 0-8308-2398-0 pages 58–65
^ ^a ^b The Blackwell Guide to Continental Philosophy edited by Robert Solomon, David Sherman 2008 ISBN 978-1-4051-4304-2 page 64
^ Biographical dictionary of literary influences: the nineteenth century by John Powell 2000 ISBN 0-313-30422-X page 37
^ The philosophy and politics of Bruno Bauer by Douglas Moggach 2003 ISBN 0-521-81977-6 page 62
^ Bruno Bauer and Karl Marx: the influence of Bruno Bauer on Marx's thought by Zvi Rosen 1977 ISBN 90-247-1948-8 pages 127-129
^ The logic of religion by Jude P. Dougherty 2003 ISBN 0-8132-1308-8 pages 95–96
^ Van Voorst (2000) pp. 11–15
^ ^a ^b ^c The historical Jesus in the twentieth century, 1900-1950 by Walter P. Weaver 1999 ISBN 1-56338-280-6 pages 55-59
^ ^a ^b ^c Jesus: the complete guide by Leslie Houlden page 729
^ Russia after Lenin: politics, culture and society, 1921-1929 by Vladimir N. Brovkin 1998 ISBN 0-415-17991-2 pages 96-98
^ Culture and customs of Russia by Sydney Schultze 2000 ISBN 0-313-31101-3 page 28
^ The Encyclopedia of Eastern Orthodox Christianity, Volume 1 by John Anthony McGuckin 2011 ISBN 1-4051-8539-2 pages 383-384
^ Stanton, Graham. The Gospels and Jesus. Oxford University Press, 2002, p. 145 (first published 1989).
- Wells, G. A. "Jesus, Historicity of" Tom Flynn (ed.) The New Encyclopedia of Disbelief. Prometheus, 2007, p. 446.
- For a summary of the mainstream position, see Eddy, Paul R. and Boyd, Gregory A. The Jesus Legend: A Case for the Historical Reliability of the Synoptic Jesus Tradition. Baker Academic, 2007, pp. 24–27.
- Also see Dickson, March 21, 2008.
^ ^a ^b Jesus in history, thought, and culture: an encyclopedia, Volume 1 by James Leslie Houlden 2003 ISBN 1-57607-856-6 page 660
^ ^a ^b Van Voorst (2000) p. 14
^ Stanton, Graham. The Gospels and Jesus. Oxford University Press, 2002; first published 1989, p. 143.
^ James D.G. Dunn, 1985 The Evidence for Jesus ISBN 0-664-24698-2 page 29
^ Familiar stranger: an introduction to Jesus of Nazareth by Michael James McClymond 2004 ISBN 0-8028-2680-6 page 163
^ For Well's views see: G.A. Wells, The Jesus Myth, Open Court 1999, ISBN 0-8126-9392-2
^ Jackson, Gregory Lee, Catholic, Lutheran, Protestant: a doctrinal comparison 1993 ISBN 978-0-615-16635-3 Part One: "Areas of Agreement", pages 11-17
^ The Orthodox Church: An Introduction to Its History, Doctrine by John Anthony McGuckin 2010 pages 6-7
^ Basic Christian doctrine by John H. Leith 1993 ISBN 0-664-25192-7 pages 1-2
^ Second Vatican Council, Dei Verbum (V.19); Thomas Aquinas, Whether in Holy Scripture a word may have several senses?; c.f. Catechism of the Catholic Church, §116; R.C. Sproul, Knowing Scripture pp. 45–61; Greg Bahnsen, A Reformed Confession Regarding Hermeneutics (art. 6); Scott Foutz, Martin Luther and Scripture
^ "Great Schism", Oxford Dictionary of the Christian Church, Oxford University Press 2005 ISBN 978-0-19-280290-3
^ Oxford Companion to the Bible p.649
^ The Christology of Anselm of Canterbury by Dániel Deme 2004 ISBN 0-7546-3779-4 pages 199-200
^ Systematic Theology, Volume 2 by Wolfhart Pannenberg 2004 0567084663 ISBN pages 297-303
^ Leo Donald Davis The First Seven Ecumenical Councils (325-787): Their History and Theology 1990 by Leo Davis ISBN 978-0-8146-5616-7 page 68
^ Acts 2:24, Romans 10:9, 1Cor 15:15, Acts 2:31-32, 3:15, 3:26, 4:10, 5:30, 10:40-41, 13:30, 13:34, 13:37, 17:30-31, 1Cor 6:14, 2Cor 4:14, Gal 1:1, Eph 1:20, Col 2:12, 1Thess 1:10, Heb 13:20, 1Pet 1:3, 1:21
^ Mark 16:19, Luke 22:69, Acts 2:33, 5:31, 7:55-56, Romans 8:34, Eph 1:20, Col 3:1, Hebrews 1:3, 1:13, 10:12, 12:2, 1Peter 3:22
^ Acts 1:9-11
^ Outlines of dogmatic theology, Volume 2 by Sylvester Hunter 2010 ISBN 1-146-98633-5 page 443
^ ^a ^b Jesus: the complete guide by Leslie Houlden 2006 ISBN 0-8264-8011-X page 426
^ Ta'anit (2:1)
^ Exodus Rabba
^ Simmons, Shraga, "Why Jews Do not Believe in Jesus", Retrieved 2007-04-15; "Why Jews Do not Believe in Jesus", Ohr Samayach — Ask the Rabbi, Retrieved 2007-04-15; "Why do not Jews believe that Jesus was the Messiah?", AskMoses.com, Retrieved 2007-04-15
^ Van Voorst (2000)
^ Daniel Boyarin, Dying for God: Martyrdom and the Making of Christianity and Judaism Stanford: Stanford University Press, 1999
^ Jeffrey Rubenstein Rabbinic Stories (The Classics of Western Spirituality) New York: The Paulist Press, 2002
^ Hilchot Malachim (laws concerning kings) (Hebrew)", MechonMamre.org, Retrieved 2007-04-15
^ Waxman, Jonathan (2006). "Messianic Jews Are Not Jews". United Synagogue of Conservative Judaism. Archived from the original on 2008-01-09. http://web.archive.org/web/20080109024012/http://uscj.org/Messianic_Jews_Not_J5480.html. Retrieved 2008-01-15. "Judaism has held that the Mashiach will come and usher in a new era; not that he will proclaim his arrival, die and wait centuries to finish his task. To continue to assert that Jesus was the Mashiach goes against the belief that the Mashiach will transform the world when he does come, not merely hint at a future transformation at some undefined time to come... Judaism rejects the claim that a new covenant was created with Jesus and asserts instead that the chain of Tradition reaching back to Moshe continues to make valid claims on our lives, and serve as more than mere window dressing."
^ Contemporary American Reform Responsa, #68, "Question 18.3.4: Reform's Position On...What is unacceptable practice?", faqs.org. Retrieved 2007-04-15.
^ The Oxford Dictionary of Islam, p.158
^ "Jesus, Son of Mary" in Oxford Islamic Studies Online
^ "Jesus in the Quran". islam101.com. http://www.islam101.com/history/people/prophets/jesus/christ_in_islam2.htm. Retrieved 2011-07-08.
^ ^a ^b ^c Christianity, Islam, and the West by Robert A. Burns, 2011, ISBN 0-7618-5559-9 page 32
^ ^a ^b Islam: A Guide for Jews and Christians by F. E. Peters 2005 Princeton University Press ISBN 0-691-12233-4 page 23
^ ^a ^b Holy people of the world: a cross-cultural encyclopedia, Volume 1 by Phyllis G. Jestice 2004 ISBN 1-57607-355-6 pages 558-559
^ Encyclopedia of Islam, Vol. VI, pg. 629
^ ^a ^b ^c "Isa", Encyclopedia of Islam
^ Fasching, deChant (2001) p. 241
^ ^a ^b Encyclopedia of the Qur'an, Jesus
^ Qur'an, 5th Surah, vs. 116.
^ "Jesus in India". Alislam.org. http://www.alislam.org/library/books/jesus-in-india/index.html. Retrieved 2010-11-19.
^ Rice, Edward (1978). Eastern Definitions: A Short Encyclopedia of Religions of the Orient. New York. p. 7. ISBN 0-385-08563-X.
^ http://reluctant-messenger.com/issa.htm The Life of Saint Issa, Nicolas Notovitch
^ Schäfer, Peter; Cohen, Mark R. (1998). Toward the Millennium: Messianic Expectations from the Bible to Waco. Leiden/Princeton: Brill/Princeton UP. p. 306. ISBN 90-04-11037-2.
^ Günter Grönbold, Jesus In Indien, München: Kösel 1985, ISBN 3-466-20270-1.
^ Norbert Klatt, Lebte Jesus in Indien?, Göttingen: Wallstein 1988.
^ Hazrat Mirza Ghulam Ahmad (1996). The Four Questions Answered (PDF). Ahmadiyya Anjuman Isha'at Islam Lahore Inc. U.S.A.. p. ix. ISBN 0-913321-52-4. http://www.muslim.org/bookspdf/fourques.pdf.
^ Stockman, Robert (1992). "Jesus Christ in the Baha'i Writings". Bahá'í Studies Review (1). OCLC 30061083. http://bahai-library.com/stockman_jesus_bahai_writings.
^ Beverley, James A., Hollywood's Idol, Christianity Today, "Jesus Christ also lived previous lives", he said. "So, you see, he reached a high state, either as a Bodhisattva, or an enlightened person, through Buddhist practice or something like that". Retrieved 2007-04-20.
^ Nyogen Senzaki and Paul Reps, ed. (1998). "Story 16: Not far from Buddhahood". Zen Flesh Zen Bones: A Collection of Zen and Pre-Zen Writings. Tuttle Publishing. p. 36. ISBN 978-0-8048-3186-4. http://www.101zenstories.com/index.php?story=16. Retrieved 2011-12-09.
^ Jawarharlal Nehru (1942). Glimpses of World History. New York: John Day Co.. p. 84.
^ "Mandaean Scriptures and Fragments: The Haran Gawaitha". http://www.gnosis.org/library/haran.htm. Retrieved 2007-04-20.
^ Bevan, A. A. (1930). "Manichaeism". In James Hastings. Encyclopaedia of Religion and Ethics. 8. London.
^ Bailey, Alice; Khul, Djwhal (2005) [1932]. A Treatise on Cosmic Fire. Lucis Publishing Company. p. 1193. ISBN 978-0-85330-117-2.
^ Reece, Erik (Dec 2005). "Jesus Without The Miracles - Thomas Jefferson's Bible and the Gospel of Thomas". Harper's Magazine 311 (1867): 33–41. Archived from the original on 2011-12-09. http://www.webcitation.org/63nm56xLe.
^ Tradition and incarnation: foundations of Christian theology by William L. Portier 1993 ISBN 0-8091-3467-5 page 218
^ Chadwick, H., Origen:Contra Celsum, CUP (1965), p. xxviii
^ J. Stevenson, A New Eusebius: Documents illustrating the history of the Church to AD 337 1957; New Edition, revised by W. H. C. Frend, page 257, 1987. ISBN 0-281-04268-3
^ Friedrich Nietzsche, 1895, Twilight of the Idols, Morality as Anti-nature, 1.
^ Russel, Bertrand (1927). Why I am not a Christian in "Why I am Not a Christian: And Other Essays on Religion and Related Subjects," 2004, Routledge Classics, p.13.

Bibliography [link]

The Bible
Allison, Dale. Jesus of Nazareth: Millenarian Prophet. Minneapolis: Augsburg Fortress, 1999. ISBN 0-8006-3144-7
Raymond E. Brown An Introduction to the New Testament. New York: Doubleday, 1997. ISBN 0-385-24767-2
Brown, Raymond E. (1994). The Death of the Messiah: from Gethsemane to the Grave: A Commentary on the Passion Narratives in the Four Gospels. New York: Doubleday, Anchor Bible Reference Library. ISBN 978-0-385-19397-9.
- Brown, Raymond E. (1999). The birth of the Messiah. ISBN 0-385-49447-5.
D. A. Carson, Douglas J. Moo and Leon Morris. An Introduction to the New Testament. Grand Rapids, MI: Zondervan Publishing House, 1992.
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
Cox, Steven L.; Easley, Kendell H (2007). Harmony of the Gospels. ISBN 0-8054-9444-8.
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
Michael Grant, Jesus: An Historian’s Review of the Gospels, Scribner’s, 1977.
Grudem, Wayne (1994). Systematic Theology: An Introduction to Biblical Doctrine. Grand Rapids, MI: Zondervan. ISBN 0-310-28670-0.
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
- Newbigin, J.E.L. The Gospel In a Pluralist Society. London: SPCK, 1989.
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
Theissen, Gerd; Merz, Annette (1998). The historical Jesus : a comprehensive guide. Minneapolis: Fortress Press. ISBN 0-8006-3122-6.
Van Voorst, Robert E (2000). Jesus Outside the New Testament: An Introduction to the Ancient Evidence. Eerdmans Publishing. ISBN 0-8028-4368-9.
Vermes, Géza.
- Jesus the Jew Philadelphia: Fortress Press, 1973.
- Jesus in his Jewish Context. Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-3623-6
- Jesus the Jew: A Historian's Reading of the Gospels. Minneapolis: Augsburg Fortress, 1981. ISBN 0-8006-1443-7
- The Religion of Jesus the Jew. Minneapolis: Augsburg Fortress, 1993. ISBN 0-8006-2797-0
- Vermes, Geza (2004). The authentic gospel of Jesus. London: Penguin Books. ISBN 978-0-14-100360-3.
- Vermes, Géza (2006). The Nativity: History and Legend. London: Penguin.
Wilson, A.N. Jesus. London: Pimlico, 2003. ISBN 0-7126-0697-1
Ben Witherington III, "Primary Sources," Christian History 17 (1998)
Wright, N.T.
- Jesus and the Victory of God. Minneapolis: Augsburg Fortress, 1997. ISBN 0-8006-2682-6
- 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 [link]

Find more about Jesus on Wikipedia's sister projects:
	Images and media from Commons
	Learning resources from Wikiversity
	Quotations from Wikiquote
	Textbooks from Wikibooks

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
Works by or about Jesus in libraries (WorldCat catalog)

Authority control: LCCN: n79084784 | WorldCat

v t e Jesus

Existence	Bibliography · Historical Jesus · Historicity of Jesus · Jesus Christ in comparative mythology · Jesus myth theory

Culture	Aramaic of Jesus · Cultural and historical background of Jesus · Cultural depictions of Jesus · Depiction of Jesus · Genealogy of Jesus · Jesuism · Race of Jesus

Christianity	Active obedience of Christ · Ascension of Jesus · Christ · Christianity · Christology · Chronology of Jesus · Contemporary Christian music · Crucifixion of Jesus · Jesus and the Torah · Jesus in Christianity · Ministry of Jesus · Miracles of Jesus · New Testament view on Jesus' life · Names and titles of Jesus in the New Testament · Parables of Jesus · Relics associated with Jesus · Resurrection of Jesus · Scholastic Lutheran Christology · Second Coming of Christ · Session of Christ · Virgin birth of Jesus

Other views	Jesus in Ahmadiyya Islam · Jesus in Islam · Jesus in Scientology · Judaism's view of Jesus · Religious perspectives on Jesus

v t e Christmas

Core topics	Christmas Christmas Eve Boxing Day Decorations

In Christianity	Adoration of the Magi Adoration of the Shepherds Advent Angel Gabriel The Annunciation Annunciation to the Shepherds Bethlehem Biblical Magi Christingle Christmastide Epiphany Herod the Great Jesus Joseph Mary Massacre of the Innocents Nativity of Jesus …in art …in later culture Nativity scene Saint Nicholas Star of Bethlehem Twelfth Night

In folklore and literature	Badalisc La Befana Belsnickel Christkind Ded Moroz Elves Father Christmas Grýla Joulupukki Jack Frost Knecht Ruprecht Korvatunturi Krampus Mikulás Mrs. Claus North Pole Old Man Winter Olentzero Père Fouettard Père Noël Rudolph the Red-Nosed Reindeer Santa Claus Santa's reindeer Santa's workshop Sinterklaas Vertep Yule Lads Zwarte Piet

Traditions	Advent calendar Advent candle Advent wreath Boar's Head Feast Carols by Candlelight Cards Hampers Crackers Events and celebrations Films Flying Santa Food Holiday parades Las Posadas Lights Markets Meals and feasts Moravian star NORAD Tracks Santa Nutcrackers Ornaments Plants Santa Claus parade Secret Santa Stamps Stockings Tree Twelve Days Wassailing Yule Goat Yule log

By area	Germany Hawaii Hungary Ireland Philippines Poland Romania Serbia Ukraine

Music	Albums Carols Hit singles US Hit singles UK Songs

Other media	Fiction Films Onstage Television episodes specials Yule Log

In society	Advent Conspiracy Bronner's Christmas Wonderland Christmas club Controversy Christmas creep Christmas Day (Trading) Act 2004 El Gordo Holiday season In July In August Puritan New England American Civil War Post-War United States Linked holidays Christmas Mountains NFL games NBA games Nomenclature and language Christmas truce Running of the Santas SantaCon Super Saturday White Christmas Winter festivals Xmas "Yes, Virginia, there is a Santa Claus" Yule

Foods	Pudding Gingerbread Cake Cookies Eggnog Mince pie Dinner

v t e Easter

Main topics	Controversies Date Easter Sunday Etymology Observances Traditions

Christianity	Apostles' Fast Bright Week Burial of Jesus Crucifixion of Jesus Dormition of the Theotokos Easter Monday Easter Vigil Epitaphios Good Friday Good Friday Prayer Good Friday 'Prayer for the Jews' Great Lent Jesus Christ Last Supper Lent Lumen Christi Maundy Thursday Myrrhbearers Paschal cycle Paschal greeting Paschal Homily Paschal Tide Paschal trikirion Paschal troparion The Passion Pentecostarion Resurrection of Jesus

Traditions	Artos Burning of Judas Cascarón Clipping the church Croatian pisanica Crucession Easter Bilby Easter bonnet Easter Bunny Easter egg Easter egg tree Easter postcard Easter Sepulchre Egg dance Egg decorating Egg decorating in Slavic culture Egg hunt Egg rolling Egg tapping Egg tossing Fasika Gorzkie żale Holy Fire Holy Week procession Lieldienas Osterbrunnen Pace Egg play Polish pisanka Pysanka Radonitsa Saitopolemos Scoppio del carro Sunrise service Święconka Traditional Easter games and customs

Media	Easter Parade "Here Comes Peter Cottontail" Here Comes Peter Cottontail: The Movie Hop Fiction Songs

Related topics	Computus Dionysius Exiguus' Easter table Easter controversy Easter Epic Ecclesiastical new moon Paschal Full Moon Pussy willow Reform of the date of Easter

Related events	Easter Monday Easter Tuesday Easter Wednesday Easter Thursday Easter Friday Easter Saturday Eastertide Easter Triduum Easter Week Good Friday Holy Saturday Maundy Thursday Mid-Pentecost Octave of Easter Palm Sunday Pentecost Pre-Lenten Season Trinity Sunday

Society	Ēostre Maslenitsa Salzburg Easter Festival

New Testament people

Jesus Christ

views: Christian; Historical; New Testament

Gospels

Individuals	Alphaeus Anna Annas Barabbas Bartimaeus Blind man, Bethsaida Caiaphas Cleopas Clopas Devil "Dismas," thief Elizabeth Gabriel "Gestas," thief Jairus' Daughter Joachim Joanna John the Baptist Joseph Joseph of Arimathea Joses Jude Lazarus Legion Luke Lysanias Malchus Mark Martha Mary Magdalene Mary mother of James Mary Mary of Bethany Mary of Clopas Widow's son, Nain Nathanael Nicodemus (ben Gurion) Salome Samaritan woman Simeon Simon, brother of Jesus Simon of Cyrene Simon the Leper Susanna Theophilus Zacchaeus Zebedee Zechariah

Groups	Angels Disciples Evangelists Godfearers Herodians Magi Myrrhbearers Pharisees Proselytes Sadducees Samaritans Sanhedrin 70 Disciples Scribes Shepherds Zealots

The Twelve

Acts
Peter, Paul

Romans &
Herod's family

Gospels	Herod Antipas Herod Archelaus Herod Philip II Herod the Great Herodias "Longinus" Pontius Pilate Pilate's Wife Quirinius Salome Tiberius

Acts	Cornelius Agrippa I Agrippa II Drusilla Felix Claudius Lysias Junius A. Gallio Festus Sergius Paulus

Epistles

Revelation

Full List
Jesus
- Ministry
- Miracles
- Parables
- Timeline
New Testament
NT Canon
Gospels
- Synoptic
Epistles
- Pauline
- General
Apostolic Age

Part of a series on Christianity

Jesus Christ

Foundations

Bible

Theology

History
and tradition

Denominations
(List) and
Movements

Western	Adventist Anabaptist Anglican Baptist Calvinism Charismatic Evangelical Holiness Independent Catholic Lutheran Methodist Old Catholic Pentecostal Protestant Quaker Roman Catholic

Eastern	Eastern Orthodox Eastern Catholic Oriental Orthodox (Miaphysite) Assyrian

Nontrinitarian	Christadelphian Iglesia ni Cristo Jehovah's Witnesses Latter Day Saint Oneness Pentecostal Unitarian

Others	Gnostic Christianity Christian Scientists Rastafari Movement Swedenborgianism

Topics

Christianity portal

Prophets in the Qur'an

آدم	إدريس	نوح	هود	صالح	إبراهيم	لوط	إسماعيل‎,

Adam Adam	Idris Enoch (?)	Nuh Noah	Hud n/a	Saleh n/a	Ibrahim Abraham	Lut Lot	Ismail Ishmael

إسحاق	يعقوب	يوسف	أيوب	شُعيب	موسى	هارون	ذو الكفل	داود

Is'haq Isaac	Yaqub Jacob	Yusuf Joseph	Ayyub Job	Shoaib Jethro (?)	Musa Moses	Harun Aaron	Dhul-Kifl Ezekiel (?)	Daud David

سليمان	إلياس	إليسع	يونس	زكريا	يحيى	عيسى	مُحمد

Sulaiman Solomon	Ilyas Elijah	Al-Yasa Elisha	Yunus Jonah	Zakaria Zechariah	Yahya John	Isa Jesus	Muhammad Muhammad

Note: Muslims believe that there were many prophets sent by God to mankind. The Islamic prophets above are only the ones mentioned by name in the Qur'an.

Religion

Major groups

Abrahamic	Bahá'í Faith Christianity Anglicanism Catholicism Orthodoxy Protestanism Mormonism Druze Islam Sunni Shia Sufi Judaism Conservative Karaite Orthodox Reform Samaritanism Mandaeism

Dharmic	Ayyavazhi Buddhism Theravada Mahayana Vajrayana Hinduism Shaktism Shaivism Smartism Vaishnavism Jainism Sikhism Ravidassia religion

Iranian	Ahl-e Haqq Bahá'í Faith Manichaeism Mazdak Mithraism Yazidi Zoroastrianism Zurvanism

East Asian	Confucianism Shinto Taoism Zen Hoa Hao Cao Dai

Recent	Cheondoism Discordianism Eckankar I-Kuan Tao Neopaganism New Age New Thought Raëlism Rastafari Scientology Seicho-no-Ie Tenrikyo Thelema Unification Church Unitarian Universalism Wicca

Indigenous	African Afro-American Indigenous Australian Chinese Finnish-Estonian Gurung Javanese Native American Philippine Tibetan (Bön) Polynesian

Ancient religions

Prehistoric	Paleolithic

Near East	Egyptian Mesopotamian Semitic

Indo-European	Celtic Germanic Greek Gnosticism Neoplatonism Illyro-Thracian Mithraism Roman Slavic Vedic Hinduism

Aspects

Theism

Religious studies

Religion and
society

Agriculture
Business
Clergy
- Monasticism
- Ordination
Conversion
- Evangelism
- Missionary
- Proselytism
Education
Fanaticism
Freedom
- Pluralism
- Syncretism
- Toleration
- Universalism
Fundamentalism
Growth
Happiness
Homosexuality
Minorities
National church
Neo-fascism
Political science
Populations
Schism
Science
State
Theocracy
Vegetarianism
Violence
- Persecution
- Terrorism
- War
Wealth

Secularism
and irreligion

Lists

Category
Portal

v t e Prophets in the New Testament

Canonical Gospels	Anna · Elizabeth · Jesus · John the Baptist · Joseph · Mary · Simeon · Zechariah

Acts of the Apostles	Agabus · Barnabas · Judas Barsabbas · Lucius of Cyrene · Manahen · Paul · Philip the Evangelist · Silas · Simeon Niger

Epistles and Revelation	John of Patmos · The Two Witnesses

Note: Italics denote that the status as a prophet is not universally accepted.

lez:Иса (пайгъамбар)

This page contains text from Wikipedia, the Free Encyclopedia - http://en.wikipedia.org/wiki/Jesus

This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.

Make changes yourself !

Contents

Related pages:

Contents

Related pages:

Contents

Related pages:

Contents

Related pages: