Pope Honorius III (1148 – March 18, 1227), born with the name Cencio Savelli, was Pope from 1216 to 1227.

Early work

He was born in Rome as son of Aimerico. He is often listed as member of Roman Savelli family, but this is disputed.

For a time he was canon at the church of Santa Maria Maggiore, then he became Camerlengo of the Holy Roman Church in January 1188 and Cardinal Deacon of Santa Lucia in Silice on February 20, 1193. Under Pope Clement III (1187–91) and Pope Celestine III (1191–98) he was treasurer of the Roman Church, notably compiling the Liber Censuum. Acting Vice-Chancellor of the Holy Roman Church 1194 until 1198.

In 1197 he became tutor of the future Emperor Frederick II, who had been given as ward to Pope Innocent III (1198–1216) by the Empress-widow Constantia.

Innocent III raised him to the rank of a Cardinal Priest in 1200, obtaining the Titulus of Ss. Ioannis et Pauli. He was dismissed as Camerlengo of the Holy Roman Church in 1198 but about the same time he assumed the post of Camerlengo of the Sacred College of Cardinals.

Election as Pope

.]] On July 18, 1216, seventeen cardinals present at the death of Innocent III assembled at Perugia (where Innocent III had died two days previously) with the purpose of electing a new Pope. The troubled state of affairs in Italy, the threatening attitude of the Tatars, and the fear of a schism induced the cardinals to agree to an election by compromise. Cardinals Ugolino of Ostia (afterwards Pope Gregory IX) and Guido of Praeneste were empowered to appoint the new Pope. Their choice fell upon Cencio Camerario, who accepted the tiara with reluctance and took the name of Honorius III. He was consecrated at Perugia on July 24, was crowned at Rome August 31, and took possession of the Lateran September 3, 1216. The Roman people were greatly elated at the election, for Honorius III was himself a Roman and by his extreme kindness had endeared himself to the hearts of all.

Like his famous predecessor Innocent III, he set his mind on the achievement of two great things, the recovery of the Holy Land in the Fifth Crusade and a spiritual reform of the entire Church; but quite in contrast with Innocent III he sought these achievements by kindness and indulgence rather than by force and severity.

Fifth Crusade

(1220) (Roma, Italy)]] The Fifth Crusade was endorsed by the Lateran Council of 1215, and he started preparations for the crusade to begin in 1217. To procure the means necessary for this colossal undertaking, the Pope and the cardinals were to contribute the tenth part, and all other ecclesiastics the twentieth part, of their income for three years. Though the money thus collected was considerable, it was by no means sufficient for a general crusade as planned by Honorius III.

Far-reaching prospects seemed to open before him when he crowned Pierre de Courtenay (April 1217) as Latin Emperor (1217–18) of Constantinople; but the new Emperor was captured on his eastward journey and died in confinement.

Honorius III was aware that there was only one man in Europe who could bring about the recovery of the Holy Land, and that man was his former pupil Frederick II (1212–50) of Germany. Like many other rulers, Frederick II had taken an oath to embark for the Holy Land in 1217. But Frederick II hung back, and Honorius III repeatedly put off the date for the beginning of the expedition.

In April 1220, Frederick II was elected Emperor, and on November 22, 1220 he was crowned Holy Roman Emperor in Rome.

In spite of the insistence of Honorius III, Frederick II still delayed, and the Egyptian campaign failed miserably with the loss of Damietta (September 8, 1221).

Most rulers of Europe were engaged in wars of their own and could not leave their countries for any length of time. Andrew II of Hungary (1205–35) and, somewhat later, a fleet of crusaders from the region along the Lower Rhine finally departed for the Holy Land, took Damietta and a few other places in Egypt; but lack of unity among the Christians, also rivalry between the leaders and the papal legate Pelagius, resulted in failure.

June 24, 1225, was finally fixed as the date for the departure of Frederick II; and Honorius III brought about his marriage with Isabella, heiress of the Kingdom of Jerusalem, with a view to binding him closer to the plan. But the Treaty of San Germano in July 1225 permitted a further delay of two years.

Frederick II now made serious preparations for the crusade. In the midst of it, however, Pope Honorius III died in Rome on March 18, 1227 without seeing the achievement of his hopes. It was left to his successor, Pope Gregory IX (1227–41), to insist upon their accomplishment.

But Honorius III really had too large a task; besides the liberation of the Holy Land, he felt bound to forward the repression of Cathar heresy in the south of France, the war for the faith in the Spanish peninsula, the planting of Christianity in the lands along the Baltic Sea, and the maintenance of the impossible Latin empire in Constantinople.

Of these duties the rooting out of heresy lay nearest to Honorius III's heart. In the south of France he carried on Innocent III's work, confirming Simon de Montfort in the possession of the lands of Raymond VI of Toulouse and succeeding, as Innocent III had not, in drawing the royal house of France into the conflict.

The most widely important event of this period was the siege and capture of Avignon. Both Honorius III and Louis VIII of France (1223–26) turned a deaf ear to Frederick II's assertion of the claims of the empire to that town.

Other work

Honorius III gave papal sanction to the Dominican order in 1216, and to the Franciscan in 1223. He approved the Rule of St. Dominic in his Bull Religiosam vitam, dated December 22, 1216, and that of St. Francis in his Bull Solet annuere, dated November 29, 1223.

In 1217 he gave the title of King of Serbia to Stefan I Prvovenčani called Prvovenčani, or “First-Crowned”.

During his pontificate also many of the tertiary orders first came into existence. He approved in 1221 the Franciscan Brothers and Sisters of Penance Rule with the Bull Memoriale Propositi. On January 30, 1226, he approved the Carmelite Order in his Bull Ut vivendi normam. He also approved the religious congregation "Val des Ecoliers" (Vallis scholarium, Valley of scholars), which had been founded by four pious professors of theology at the University of Paris.

Being a man of learning, Honorius III insisted that the clergy should receive a thorough training, especially in theology. In the case of a certain Hugh whom the chapter of Chartres had elected bishop, he withheld his approbation because the bishop-elect did not possess sufficient knowledge, quum pateretur in litteratura defectum, as the Pope states in a letter dated January 8, 1219. Another bishop he even deprived of his office on account of illiteracy.

He bestowed various privileges upon the universities of Paris and Bologna, the two greatest seats of learning during those times. In order to facilitate the study of theology in dioceses that were distant from the great centres of learning, he ordered in his Bull Super specula Domini that some talented young men should be sent to a recognized theological school to study theology with the purpose of teaching it afterwards in their own dioceses..

Writings

Honorius III acquired some fame as an author. The most important of his writings is the Liber censuum Romanae ecclesiae, which is the most valuable source for the medieval position of the Church in regard to property, and also serves in part as a continuation of the Liber Pontificalis. It comprises a list of the revenues of the Apostolic See, a record of donations received, privileges granted, and contracts made with cities and rulers. It was begun under Clement III and completed in 1192 under Celestine III. The original manuscript of the Liber Censuum is still in existence (Vaticanus latinus 8486).

Honorius III wrote also a life of Celestine III; a life of Gregory VII; an "Ordo Romanus", which is a sort of ceremonial containing the rites of the Church for various occasions; and thirty-four sermons.

He is also the purported author of a grimoire.

References

Initial text taken from a paper copy of the 9th edition of the Encyclopædia Britannica; 1881. Please update as needed.

Category:Popes Category:Italian popes Category:Christians of the Livonian Crusade Category:Christians of the Fifth Crusade Category:Christians of the Prussian Crusade Category:13th-century Roman Catholic bishops Category:People from Rome (city) Category:1148 births Category:1227 deaths Category:12th-century Italian people Category:13th-century Italian people Category:Camerlengos of the Holy Roman Church

Coordinates	44°25′57″N26°6′14″N
Name	Frederick II
Title	Holy Roman Emperor, King of Jerusalem, King of Germany, of Italy, of Burgundy and Sicily
Succession	Holy Roman Emperor; King of Italy
Reign	1220–1250
Predecessor	Otto IV
Successor	Henry VII
Coronation	22 November 1220, Rome
Succession1	King of Germany formally King of the Romans
Reign1	1212–1220
Predecessor1	Otto IV
Successor1	Henry VII
Coronation1	9 December 1212, Mainz 25 July 1215, Aachen
Succession2	King of Sicily
Reign2	1198–1250
Predecessor2	Henry VI
Successor2	Conrad I
Coronation2	3 September 1198, Palermo
Succession3	King of Jerusalem
Reign3	1225–1228
Predecessor3	Yolande
Successor3	Conrad II
Coronation3	18 March 1229, Jerusalem
Spouse	Constance of Aragon Yolande of Jerusalem Isabella of England Bianca Lancia (?)
Issue	Henry (VII) of Germany Conrad IV of Germany Margaret, Margravine of Thuringia Constance, Byzantine Empress Manfred of Sicily
Father	Henry VI, Holy Roman Emperor
Mother	Constance of Sicily
Date of birth	December 26, 1194
Place of birth	Jesi, Marche, Italy
Date of death	December 13, 1250
Place of death	Castel Fiorentino, Apulia, Italy
Place of burial	Cathedral of Palermo

Frederick II of Hohenstaufen (26 December 1194 – 13 December 1250), called "Stupor mundi", the "wonder of the world" was one of the most powerful Holy Roman Emperors of the Middle Ages. Viewing himself as a direct successor to the Roman Emperors of Antiquity, he was King of the Romans from his papal coronation in 1220 until his death; he was also a claimant to the title of King of the Romans from 1212 and unopposed holder of that monarchy from 1215. As such, he was King of Germany, of Italy, and of Burgundy. At the age of three he was crowned King of Sicily as a co-ruler with his mother Constance, the daughter of Roger II of Sicily. His other royal title was King of Jerusalem by virtue of marriage and his connection with the Sixth Crusade.

He was frequently at war with the Papacy, hemmed in between Frederick's lands in northern Italy and his Kingdom of Sicily (the Regno) to the south, and thus he was excommunicated four times and often vilified in pro-papal chronicles of the time and since. Pope Gregory IX went so far as to call him the Antichrist.

He was said to speak six languages: Latin, Sicilian, German, French, Greek and Arabic. By contemporary standards, Frederick was an uncommonly avid patron of science and the arts.

He was also patron of the Sicilian School of poetry. His Sicilian royal court in Palermo, from around 1220 to his death, saw the first use of a literary form of an Italo-Romance language, Sicilian. The poetry that emanated from the school had a significant influence on literature and on what was to become the modern Italian language. The school and its poetry were well known to Dante and his peers and predate by at least a century the use of the Tuscan idiom as the elite literary language of the Italian peninsula.

King of Italy

Early years

Born in Jesi, near Ancona, Italy, Frederick was the son of the emperor Henry VI. He was known as the puer Apuliae (son of Apulia). Some chronicles say that his mother, the forty-year-old Constance, gave birth to him in a public square in order to forestall any doubt about his origin. Frederick was baptised in Assisi.

In 1196 at Frankfurt am Main the infant Frederick was elected King of the Germans. His rights in Germany were disputed by Henry's brother Philip of Swabia and Otto of Brunswick. At the death of his father in 1197, the two-year-old Frederick was in Italy travelling towards Germany when the bad news reached his guardian, Conrad of Spoleto. Frederick was hastily brought back to his mother Constance in Palermo, Sicily.

Constance of Sicily had been in her own right queen of Sicily; she had Frederick made King of Sicily and established herself as regent. In Frederick's name she dissolved Sicily's ties to Germany and the Empire that had been created by her marriage, sending home his German counsellors (notably Markward von Annweiler and Gualtiero da Pagliara) and renouncing his claims to the German throne and empire.

Upon Constance's death in 1198, Pope Innocent III succeeded as Frederick's guardian. Frederick's tutor during this period was Cencio, who would become Pope Honorius III. Frederick was crowned King of Sicily on 17 May 1198.

Emperor

Otto of Brunswick had been crowned Holy Roman Emperor by Pope Innocent III in 1209. In September 1211 at the Diet of Nuremberg Frederick was elected in absentia as German King by a rebellious faction backed by Innocent, who had fallen out with Otto and excommunicated him. Frederick was elected once again in 1212 and crowned 9 December 1212 in Mainz; yet another coronation ceremony took place in 1215. Frederick's authority in Germany remained tenuous, however, and he was recognized only in southern Germany; in northern Germany, the center of Guelph power, Otto continued to hold the reins of royal and imperial power despite his excommunication. But Otto's decisive military defeat at Bouvines forced him to withdraw to the Guelph hereditary lands where, virtually without supporters, he died in 1218. The German princes, supported by Innocent III, again elected Frederick king of Germany in 1215, and he was crowned king in Aachen on 23 July 1215 by one of the three German archbishops. It was not until another five years had passed and only after further negotiations between Frederick, Innocent III, and Honorius III—who succeeded to the papacy after Innocent's death in 1216—that Frederick was crowned Holy Roman Emperor in Rome by Honorius III on 22 November 1220. At the same time Frederick's oldest son Henry took the title of King of the Romans.

of Emperor Frederik II, as King of Sicily 1198-1250.]] Unlike most Holy Roman emperors, Frederick spent few years in Germany. In 1218 he helped Philip II of France and Eudes III, Duke of Burgundy to bring an end to the War of Succession in France Champagne by invading Lorraine, capturing and burning Nancy, capturing Theobald I, Duke of Lorraine and forcing him to withdraw his support from Erard of Brienne. After his coronation in 1220, Frederick remained either in the Kingdom of Sicily or on Crusade until 1236, when he made his last journey to Germany. He returned to Italy in 1237 and stayed there for the remaining thirteen years of his life, represented in Germany by his son Conrad.

In the Kingdom of Sicily, he built on the reform of the laws begun at the Assizes of Ariano in 1140 by his grandfather Roger II. His initiative in this direction was visible as early as the Assizes of Capua (1220) but came to fruition in his promulgation of the Constitutions of Melfi (1231, also known as Liber Augustalis), a collection of laws for his realm that was remarkable for its time and was a source of inspiration for a long time after. It made the Kingdom of Sicily an absolutist monarchy; it also set a precedent for the primacy of written law. With relatively small modifications, the Liber Augustalis remained the basis of Sicilian law until 1819.

The Fifth Crusade

At the time he was elected King of the Romans, Frederick promised to go on crusade. He continually delayed, however, and, in spite of his renewal of this vow at his coronation as the King of Germany, he did not travel to Egypt with the armies of the Fifth Crusade in 1217. He sent forces to Egypt under the command of Louis I, Duke of Bavaria, but constant expectation of his arrival caused papal legate Pelagius to reject Ayyubid sultan Al-Kamil's offer to restore the Latin Kingdom of Jerusalem to the crusaders in exchange for their withdrawal from Egypt. The crusade ended in failure with the loss of Damietta in 1221. Frederick was blamed by both Pope Honorius III and the general Christian populace for this calamitous defeat.

The Sixth Crusade

(right).]] Problems of stability within the empire delayed Frederick's departure on crusade. It was not until 1225, when, by proxy, Frederick had married Yolande of Jerusalem, heiress to the Kingdom of Jerusalem, that his departure seemed assured. Frederick immediately saw to it that his new father-in-law John of Brienne, the current king of Jerusalem, was dispossessed and his rights transferred to the emperor. Despite his new status as King of Jerusalem, however, Frederick continued to delay, and in 1227, Frederick was excommunicated by Pope Gregory IX for failing to honor his crusading pledge. In fact, Frederick had set out for the Holy Land but was forced to return when he was struck down by an epidemic that had broken out. Even the master of the Teutonic Knights, Hermann of Salza, recommended that he return to the mainland to recuperate. Many contemporary chroniclers doubted the sincerity of Frederick's illness, and their attitude may be explained by their pro-papal leanings. Roger of Wendover, a chronicler of the time, wrote ‘he went to the Mediterranean sea, and embarked with a small retinue; but after pretending to make for the holy land for three days, he said that he was seized with a sudden illness…this conduct of the emperor redounded much to his disgrace, and to the injury of the whole business of the crusade,’(‘Roger of Wendover’, Christian Society and the Crusades, ed Peters (Philadelphia 1971)).

He eventually embarked on the crusade the following year (1228). The pope regarded that action as a provocation, since the church could not take any part in the honor of the crusade, and excommunicated the emperor a second time. By this time the crusading army had dwindled to a meagre force. Knowing that he could not take Jerusalem by force of arms, Frederick negotiated along the lines of a previous agreement he had intended to broker with the Egyptian sultan, Al-Kamil. The treaty resulted in the restitution of Jerusalem, Nazareth, and Bethlehem to the Kingdom of Jerusalem, though there are disagreements as to the extent of the territory returned. The Ayyubid ruler of the region, who was nervous about possible war with his relatives who ruled Syria and Mesopotamia, wished to avoid further trouble from the Christians, at least until his domestic rivals were subdued.

The crusade ended in a truce and in Frederick's coronation as King of Jerusalem on 18 March 1229— although this was technically improper. Frederick's wife Yolande, the heiress, had died, leaving their infant son Conrad as rightful king. There is also disagreement as to whether the 'coronation' was a coronation at all, as a letter written by Frederick to Henry III of England suggests that the crown he placed on his own head was in fact the imperial crown of the Romans. In any case, Gerald of Lausanne, the Latin Patriarch of Jerusalem, did not attend the ceremony, indeed, the next day the Bishop of Caesarea arrived to place the city under interdict on the patriarch's orders. Frederick's further attempts to rule over the Kingdom of Jerusalem were met by resistance on the part of the barons, led by John of Ibelin, Lord of Beirut. In the mid-1230s, Frederick's viceroy was forced to leave Acre, the capital, and in 1244, following a siege, Jerusalem itself was lost again to a new Muslim offensive.

Whilst Frederick's seeming bloodless recovery of Jerusalem for the cross brought him great prestige in some European circles, his decision to complete the crusade while excommunicated provoked Church hostility. Although in 1230 the Pope lifted Frederick's excommunication at the Treaty of San Germano, this decision was taken for a variety of reasons related to the political situation in Europe. Of Frederick's crusade, Philip of Novara, a chronicler of the period, said "The emperor left Acre [after the conclusion of the truce]; hated, cursed, and vilified." Overall this crusade, arguably the first successful one since the First Crusade, was adversely affected by the manner in which Frederick carried out negotiations without the support of the church. He left behind a kingdom in the Levant torn between his agents and the local nobility, a civil war known as the War of the Lombards.

The itinerant Joachimite preachers and many radical Franciscans, the Spirituals supported Frederick. Against the interdict pronounced on his lands, the preachers condemned the Pope and continued to minister the sacraments and grant absolutions. Brother Arnold in Swabia proclaimed the Second Coming for 1260, at which time Frederick would then confiscate the riches of Rome and distribute them among the poor, the "only true Christians".

The war against the Pope and the Italian Guelphs

, in Andria, Apulia, Italy]] While he may have temporarily made his peace with the pope, Frederick found the German princes another matter. In 1231, Frederick's son Henry (who was born 1211 in Sicily, son of Frederick's first wife Constance of Aragon) claimed the crown for himself and allied with the Lombard League. The rebellion failed, though not utterly; Henry was imprisoned in 1235, and replaced in his royal title by his brother Conrad, already the King of Jerusalem.

In Germany the Hohenstaufen and the Guelphs reconciled in the same year. Otto the Child, the grandson of Henry the Lion, deposed as Duke of Bavaria and Saxony in 1180, conveyed the allodial Guelphic possessions to Frederick, who in return enfeoffed Otto with the same lands and additional former imperial possessions as the newly established Duke of Brunswick-Lüneburg, ending the unclear status of the German Guelphs, who were left without title and rank after 1180. With peace north of the Alps Frederick won a decisive battle in Cortenuova over the Lombard League in 1237.

Frederick celebrated it with a triumph in Cremona in the manner of an ancient Roman emperor, with the captured carroccio (later sent to the commune of Rome) and an elephant. He rejected any suit for peace, even from Milan which had sent a great sum of money. This demand of total surrender spurred further resistance from Milan, Brescia, Bologna and Piacenza, and in October 1238 he was forced to raise the siege of Brescia, in the course of which his enemies had tried unsuccessfully to capture him.

Frederick received the news of his excommunication by Gregory IX in the first months of 1239 while his court was in Padova. The emperor responded by expelling the Minorites and the Preachers from Lombardy, and electing his son Enzio as Imperial vicar for Northern Italy. Enzio soon annexed the Romagna, Marche and the Duchy of Spoleto, nominally part of the Papal States. The father announced he was to destroy the Republic of Venice, which had sent some ships against Sicily. In December of that year Frederick marched over Toscana, entered triumphantly into Foligno and then in Viterbo, whence he aimed to finally conquer Rome, in order to restore the ancient splendours of the Empire. The siege, however, was ineffective, and Frederick returned to Southern Italy, sacking Benevento (a papal possession). Peace negotiations came to nothing.

In the meantime the Ghibelline city of Ferrara had fallen, and Frederick swept his way northwards capturing Ravenna and, after another long siege, Faenza. The people of Forlì (which kept its Ghibelline stance even after the collapse of Hohenstaufen power) offered their loyal support during the capture of the rival city: as a sign of gratitude, they were granted an augmentation of the communal coat-of-arms with the Hohenstaufen eagle, together with other privileges. This episode shows how the independent cities used the rivalry between Empire and Pope as a means to obtain maximum advantage for themselves.

The Pope called a council, but Ghibelline Pisa thwarted it, capturing cardinals and prelates on a ship sailing from Genoa to Rome. Frederick thought that this time the way into Rome was opened, and he again directed his forces against the Pope, leaving behind him a ruined and burning Umbria. Frederick destroyed Grottaferrata preparing to invade Rome. Then, on 22 August 1241, Gregory died. Frederick, showing that his war was not directed against the Church of Rome but against the Pope, drew back his troops and freed two cardinals from the jail of Capua. Nothing changed, however, in the relationship between Papacy and Empire, as Roman troops assaulted the Imperial garrison in Tivoli and the Emperor soon reached Rome. This back-and-forth situation was repeated again in 1242 and 1243.

His last and fiercest opponent, Innocent IV

A new pope, Innocent IV, was elected on 25 June 1243. He was a member of a noble Imperial family and had some relatives in Frederick's camp, so the Emperor was initially happy with his election. Innocent, however, was to become his fiercest enemy. Negotiations began in the summer of 1243, but the situation changed as Viterbo rebelled, instigated by the intriguing Cardinal Ranieri of Viterbo. Frederick could not afford to lose his main stronghold near Rome, and besieged the city. Many authorities state that the Emperor's star began its descent with this move. Innocent convinced him to withdraw his troops, but Ranieri nonetheless had the Imperial garrison slaughtered on November 13. Frederick was enraged. The new Pope was a master diplomat, and Frederick signed a peace treaty, which was soon broken. Innocent showed his true Guelph face, and, together with most of the Cardinals, fled via Genoese galleys to the Ligurian republic, arriving on July 7. His aim was to reach Lyon, where a new council was held beginning 24 June 1245. One month later, Innocent IV declared Frederick to be deposed as emperor, characterising him as a "friend of Babylon's sultan", "of Saracen customs", "provided with a harem guarded by eunuchs" like the schismatic emperor of Byzantium and, in sum, a "heretic". The Pope backed Heinrich Raspe, landgrave of Thuringia as his rival for the imperial crown and set in motion a plot to kill Frederick and Enzio, with the support of his (the pope's) brother-in-law Orlando de Rossi, another friend of Frederick's.

.]]

The plotters, however, were unmasked by the count of Caserta. The vengeance was terrible: the city of Altavilla, where they had found shelter, was razed, and the guilty were blinded, mutilated and burnt alive or hanged. An attempt to invade the Kingdom of Sicily, under the command of Ranieri, was halted at Spello by Marino of Eboli, Imperial vicar of Spoleto.

Innocent also sent a flow of money to Germany to cut off Frederick's power at its source. The archbishops of Cologne and Mainz also declared Frederick deposed, and in May 1246 a new king was chosen in the person of Heinrich Raspe. On 5 August 1246 Heinrich, thanks to the Pope's money, managed to defeat an army of Conrad, son of Frederick, near Frankfurt. But Frederick strengthened his position in Southern Germany, acquiring the Duchy of Austria, whose duke had died without heirs, and one year later Heinrich died as well. The new anti-king was William II, Count of Holland.

Between February and March 1247 Frederick settled the situation in Italy by means of the diet of Terni, naming his relatives or friends as vicars of the various lands. He married his son Manfred to the daughter of Amedeo di Savoia and secured the submission of the marquis of Monferrato. On his part, Innocent asked protection from the King of France, Louis IX; but the king was a friend of the Emperor and believed in his desire for peace. A papal army under the command of Ottaviano degli Ubaldini never reached Lombardy, and the Emperor, accompanied by a massive army, held the next diet in Turin.

cavalry from Parma against Vittoria, from an ancient manuscript]]

The Battle of Parma and the end

An unexpected event was to change the situation dramatically. In June 1247 the important Lombard city of Parma expelled the Imperial functionaries and sided with the Guelphs. Enzio was not in the city and could do nothing more than ask for help from his father, who came back to lay siege to the rebels, together with his friend Ezzelino III da Romano, tyrant of Verona. The besieged languished as the Emperor waited for them to surrender from starvation. He had a wooden city, which he called "Vittoria", built around the walls, where he kept his treasure and the harem and menagerie, and from where he could attend his favourite hunting expeditions. On 18 February 1248, during one of these absences, the camp was suddenly assaulted and taken, and in the ensuing Battle of Parma the Imperial side was routed. Frederick lost the Imperial treasure and with it any hope of maintaining the impetus of his struggle against the rebellious communes and against the pope, who began plans for a crusade against Sicily. Frederick soon recovered and rebuilt an army, but this defeat encouraged resistance in many cities that could no longer bear the fiscal burden of his regime: Romagna, Marche and Spoleto were lost.

In February 1249 Frederick fired his advisor and prime minister, the famous jurist and poet Pier delle Vigne on charges of peculation and embezzlement. Some historians suggest that Pier was planning to betray the Emperor, who, according to Matthew of Paris, cried when he discovered the plot. Pier, blinded and in chains, died in Pisa, possibly by suicide. Even more shocking for Frederick was the capture of his son Enzio of Sardinia by the Bolognese at the Battle of Fossalta, in May of the same year. Only twenty-three at the time, he was held in a palace in Bologna, where he remained captive until his death in 1272. Frederick lost another son, Richard of Chieti. The struggle continued: the Empire lost Como and Modena, but regained Ravenna. An army sent to invade the Kingdom of Sicily under the command of Cardinal Pietro Capocci was crushed in the Marche at the Battle of Cingoli in 1250. In the first month of that year the indomitable Ranieri of Viterbo died and the Imperial condottieri again reconquered Romagna, Marche and Spoleto, and Conrad, King of the Romans scored several victories in Germany against William of Holland.

.]]

Frederick did not take part in of any of these campaigns. He had been ill and probably felt himself tired. Despite the betrayals and the setbacks he had faced in his last years, Frederick died peacefully, wearing the habit of a Cistercian monk, on 13 December 1250 in Castel Fiorentino (territory of Torremaggiore), in Puglia, after an attack of dysentery. At the time of his death, his preeminent position in Europe was challenged but not lost: his testament left his legitimate son Conrad IV the Imperial and Sicilian crowns. Manfred received the principate of Taranto and the government of the Kingdom, Henry the Kingdom of Arles or that of Jerusalem, while the son of Henry VII was entrusted with the Duchy of Austria and the Marquisate of Styria. Frederick's will stipulated that all the lands he had taken from the Church were to be returned to it, all the prisoners freed, and the taxes reduced, provided this did not damage the Empire's prestige.

However, upon Conrad's death a mere four years later, the Hohenstaufen dynasty fell from power and an interregnum began, lasting until 1273, one year after the last Hohenstaufen, Enzio, had died in his prison. During this time, a legend developed that Frederick was not truly dead but merely sleeping in the Kyffhäuser Mountains and would one day awaken to reestablish his empire. Over time, this legend largely transferred itself to his grandfather, Frederick I, also known as Barbarossa ("Redbeard").

His sarcophagus (made of red porphyry) lies in the cathedral of Palermo beside those of his parents (Henry VI and Constance) as well as his grandfather, the Norman king Roger II of Sicily. A bust of Frederick sits in the Walhalla temple built by Ludwig I of Bavaria.

Personality

His contemporaries called Frederick stupor mundi, the "wonder" — or, more precisely, the "astonishment" — "of the world"; the majority of his contemporaries, subscribing to medieval religious orthodoxy, under which the doctrines promulgated by the Church were supposed to be uniform and universal, were, indeed astonished — and sometimes repelled — by the pronounced individuality of the Hohenstaufen emperor, his temperamental stubbornness, and his unorthodox, nearly unquenchable thirst for knowledge.

Frederick II was a religious sceptic. He is said to have denounced Moses, Jesus, and Muhammad as all being frauds and deceivers of mankind. He delighted in uttering blasphemies and making mocking remarks directed toward Christian sacraments and beliefs. Frederick's religious scepticism was unusual for the era in which he lived, and to his contemporaries, highly shocking and scandalous.

In Palermo, where the three-year-old boy was brought after his mother's death, he was said to have grown up like a street youth. The only benefit from Innocent III's guardianship was that at fourteen years of age he married a twenty-five-year-old widow named Constance, the daughter of the king of Aragon. Both seem to have been happy with the arrangement, and Constance soon bore a son, Henry.

At his coronation, he may have worn the red silk mantle that had been crafted during the reign of Roger II. It bore an Arabic inscription indicating that the robe dated from the year 528 in the Muslim calendar, and incorporated a generic benediction, wishing its wearer "vast prosperity, great generosity and high splendor, fame and magnificent endowments, and the fulfillment of his wishes and hopes. May his days and nights go in pleasure without end or change". This coronation robe can be found today in the Schatzkammer of the Kunsthistorisches Museum in Vienna.

Rather than exterminate the Saracens of Sicily, he allowed them to settle on the mainland and build mosques. Not least, he enlisted them in his Christian army and even into his personal bodyguards. As Muslim soldiers, they had the advantage of immunity from papal excommunication. For these reasons, as well as his supposed Epicureanism, Frederick II is listed as a representative member of the sixth region of Dante's Inferno, The Heretics who are burned in tombs.

A further example of how much Frederick differed from his contemporaries was the conduct of his Crusade in the Holy Land. Outside Jerusalem, with the power to take it, he parlayed five months with the Ayyubid Sultan of Egypt al-Kamil about the surrender of the city. The Sultan summoned him into Jerusalem and entertained him in the most lavish fashion. When the muezzin, out of consideration for Frederick, failed to make the morning call to prayer, the emperor declared: "I stayed overnight in Jerusalem, in order to overhear the prayer call of the Muslims and their worthy God". The Saracens had a good opinion of him, so it was no surprise that after five months Jerusalem was handed over to him, taking advantage of the war difficulties of al-Kamil. The fact that this was regarded in the Arab as in the Christian world as high treason did not matter to him. When certain members of the Knights Templar wrote al-Kamil a letter and offered to destroy Frederick if he lent them aid, al-Kamil handed the letter over to Frederick. As the Patriarch of Jerusalem refused to crown him king, he set the crown on his own head.

Science

Besides his great tolerance (which, however, did not apply to Christian heretics), Frederick had an unlimited thirst for knowledge and learning. Frederick employed Jews from Sicily at his court to translate Greek and Arabic works.

To the horror of his contemporaries, Frederick simply did not believe things that could not be explained by reason. He forbade trials by ordeal in the firm conviction that in a duel the stronger would always win, whether or not he was guilty. Many of his laws continue to influence modern attitudes, such as his prohibition on physicians acting as their own pharmacists. This was a blow to the charlatanism under which physicians diagnosed dubious maladies in order to sell useless, even dangerous "cures".

.]] Frederick II is the author of the first treatise on the subject of falconry, De Arte Venandi cum Avibus ("The Art of Hunting with Birds"). In the words of the historian C.H. Haskins: Frederick’s pride in his mastery of the art is illustrated by the story that, when he was ordered to become a subject of the Great Khan (Batu) and receive an office at the Khan’s court, he remarked that he would make a good falconer, for he understood birds very well. He maintained up to fifty falconers at a time in his court, and in his letters he requested Arctic gyrfalcons from Lübeck and even from Greenland. One of the two existing versions was modified by his son Manfred, also a keen falconer.

Frederick loved exotic animals in general: his menagerie, with which he impressed the cold cities of Northern Italy and Europe, included hounds, giraffes, cheetahs, lynxes, leopards, exotic birds and an elephant.

He was also alleged to have carried out a number of experiments on people. These experiments were recorded by the monk Salimbene di Adam (who despised Frederick) in his Chronicles. Amongst the experiments included shutting a prisoner up in a cask to see if the soul could be observed escaping though a hole in the cask when the prisoner died; feeding two prisoners, sending one out to hunt and the other to bed and then have them disemboweled to see which had digested their meal better; imprisoning children without any contact to see if they would develop a natural language.

In the Language deprivation experiment young infants were raised without human interaction in an attempt to determine if there was a natural language that they might demonstrate once their voices matured. It is claimed he was seeking to discover what language would have been imparted unto Adam and Eve by God. In his Chronicles Salimbene wrote that Frederick bade "foster-mothers and nurses to suckle and bathe and wash the children, but in no ways to prattle or speak with them; for he would have learnt whether they would speak the Hebrew language (which had been the first), or Greek, or Latin, or Arabic, or perchance the tongue of their parents of whom they had been born. But he laboured in vain, for the children could not live without clappings of the hands, and gestures, and gladness of countenance, and blandishments."

Frederick was also interested in the stars, and his court was host to many astrologers and astronomers, including Michael Scot and Guido Bonatti. He often sent letters to the leading scholars of the time (not only in Europe) asking for solutions to questions of science, mathematics and physics.

In 1224 he founded the University of Naples, the World's oldest state university: now called Università Federico II, it remained the sole atheneum of Southern Italy for centuries.

Appearance

A Damascene chronicler, Sibt ibn al-Jawzi, left a physical description of Frederick based on the testimony of those who had seen the emperor in person in Jerusalem: "The Emperor was covered with red hair, was bald and myopic. Had he been a slave, he would not have fetched 200 dirhams at market." Frederick's eyes were described variously as blue, or "green like those of a serpent".

Law reforms

His 1241 Edict of Salerno (sometimes called Constitution of Salerno) made the first legally fixed separation of the occupations of physician and apothecary. Physicians were forbidden to double as pharmacists and the prices of various medicinal remedies were fixed. This became a model for regulation of the practice of pharmacy throughout Europe.

He was not able to extend his legal reforms beyond Sicily to the Empire. In 1232, he was forced by the German princes to promulgate the Statutum in favorem principum ("statute in favor of princes"). It was a charter of aristocratic liberties for German princes at the expense of the lesser nobility and commoners. The princes gained whole power of jurisdiction, and the power to strike their own coins. The emperor lost his right to establish new cities, castles and mints over their territories. The Statutum severely weakened central authority in Germany. From 1232 the vassals of the emperor had a veto over imperial legislative decisions. Every new law established by the emperor had to be approved by the princes.

Evaluation

Frederick II was considered one of the foremost European Christian monarchs of the Middle Ages. This reputation was present even in Frederick's era, even though many of his contemporaries, because of his lifelong interest in Islam, saw in him "the Hammer of Christianity", or at the very least a dissenter from Christendom. Many modern medievalists view this notion of Frederick as an anti-Christian as false, holding that Frederick understood himself as a Christian monarch in the sense of a Byzantine emperor, thus as God's Viceroy on earth. Other scholars view him as holding all religion in contempt, citing his rationalism and penchant for blasphemy. Whatever his personal feelings toward religion, certainly submission to the pope did not enter into the matter. This was in line with the Hohenstaufen Kaiseridee, the ideology claiming the Holy Roman Emperor to be the legitimate successor to the Roman Emperors.

Twentieth-century treatments of Frederick vary from sober evaluation (Wolfgang Stürner) to hero worship (Ernst Kantorowicz). However, all agree on Frederick II's significance as Holy Roman Emperor, even if some of his actions (such as his policies with respect to Germany) remain quite dubious. In the judgment of British historian Geoffrey Barraclough, for instance, Frederick's extensive concessions to German princes—which he made in the hopes of securing his base for his Italian projects—undid the political achievements of his predecessors and set German unity back for centuries.

Books

Also: ISBN 978-4-87187-310-9 ISBN 978-4-87187-311-6

Family

Frederick left several children, legitimate and illegitimate:

Legitimate issue

First wife: Constance of Aragon (b. 1179 - d. 23 June 1222). Marriage: 15 August 1209, at Messina, Sicily.

* Henry (VII) (b. 1211 - d. 12 February 1242).

Second wife: Yolande of Jerusalem (b. 1212 - d. 25 April 1228). Marriage: 9 November 1225, at Brindisi, Apulia.

* Margareta (b. November 1226 - d. August 1227).

* Conrad IV (b. 25 April 1228 - d. 21 May 1254).

Third wife: Isabella of England (b. 1214 - d. 1 December 1241). Marriage: 15 July 1235, at Worms, Germany.

Jordan (b. Spring 1236 and d. 1236).; this child was given the baptismal name Jordanus as he was baptized with water brought for that purpose from the Jordan river;

* Agnes (b and d. 1237).

* Henry (b. 18 January 1238 - d. May 1254).

* Margaret (b. 1 December 1241 - d. 8 August 1270), married Albert, Landgrave of Thuringia, later Margrave of Meissen.

Frederick had a relationship with Bianca Lancia (ca.1200/10-1230/46), possibly starting around 1225 (see her page for discussion of dating problems). One source states that it lasted 20 years. She bore him three children:

Constance (Anna) (b. 1230 - d. April 1307), married John III Ducas Vatatzes.

Manfred (b. 1232 - killed in battle, Benevento, 26 February 1266), first Regent, later King of Sicily.

Violente (b. 1233 - d. 1264), married Riccardo Sanseverino, Conte di Caserta.

Matthew of Paris relates the story of a marriage in articulo mortis (on her deathbed) between them when Bianca was dying, but this marriage was never canonized by the Church. Nevertheless, Bianca's children were apparently regarded by Frederick as legitimate, evidenced by his daughter Constance's marriage to the Nicaen Emperor, and his own will, were he appointed Manfred as Prince of Taranto and Regent of Sicily.

Mistresses and illegitimate issue

Unknown name, Sicilian Countess. According to Medlands, she was the first known mistress of Frederick II, by this time King of Sicily. Her exact parentage is unknown, but the Thomas Tusci Gesta Imperatorum et Pontificum stated she was a nobili comitissa quo in regno Sicilie erat heres.

* Frederick of Pettorana, who fled to Spain with his wife and children in 1238/1240.

Adelheid (Adelaide) of Urslingen (b. ca. 1184 - d. ca. 1222?). (See her biographical entry in the Italian Wikipedia.) Her relationship with Frederick II took place during the time he stayed in Germany (between 1215–1220). According to some sources, she was related to the Hohenburg family under the name Alayta of Vohburg (it: Alayta di Marano); but the most accepted theory stated she was the daughter of Conrad of Urslingen, Count of Assisi and Duke of Spoleto.

* Enzio of Sardinia (b. 1215 - d. 1272).

Unknown name, from the family of the Dukes of Spoleto. This relationship is only exposed in Medlands (see above for the entry). Other sources (included Medlands) also stated Catarina was a full sister of Enzio and, in consequence, also daughter of Adelaide of Urslingen.

* Catarina of Marano (b. 1216/18 - d. 1272), who married firstly with NN and secondly with Giacomo del Carretto, marquis of Noli and Finale.

Matilda or Maria, from Antioch. According to the website www.sardimpex.it, this woman was a daughter (maybe illegitimate) of Prince Bohemond III of Antioch.

* Frederick of Antioch (b. 1221 - killed in battle, Foggia, 1256).

Manna, sister of the Archbishop of Messina.

* Richard of Chieti (b. 1225 - killed in battle, Fossalta, 26 May 1249).

Richina (Ruthina) of Beilstein-Wolfsöden (b. ca. 1205 - d. 1236). According to Medlands (who take the information from Europäische Stammtafeln), she was the wife of Count Gottfried of Löwenstein and daughter of some Count Berthold of Beilstein by his wife Adelaide of Bonfeld. Sardimpex.it stated she was the mother of Margaret, but, by the other hand, Medlands not state if she was mother of any children of Frederick II.

* Margaret of Swabia (b. 1230 - d. 1298), married Thomas of Aquino, count of Acerra.

Unknown mistress or mistresses:

* Selvaggia (b. 1223 - d. 1244), married Ezzelino III da Romano, Podestà of Verona.

* Blanchefleur (b. 1226 - d. 1279), Dominican nun in Montargis, France.

* Gerhard (d. after 1255).

Ancestry

See also

Dukes of Swabia family tree

Kings of Germany family tree— he was related to every other king of Germany

Footnotes

References

Claudio Rendina, Federico II di Svevia - Lo specchio del mondo, Newton Compton, Rome, 1995, ISBN 88-7983-957-8.

David Abulafia, Frederick II. A Medieval Emperor, Allen Lane the Penguin Press, 1988, ISBN 88-06-13197-4 (Italian edition).

Georgina Masson, Frederick II of Hohenstaufen, Martin Secker & Warburg, 1957, ISBN 88-452-9107-3 (Italian edition).

Karen Armstrong, Holy War - The Crusades and Their Impact on Today's World, Anchor Books, second edition, December 2001, ISBN 0-385-72140-4.

R.H.C. Davis, A History of Medieval Europe, Longman Group UK Limited, second edition, 1988, ISBN 0-582-01404-2.

Amin Maalouf, The Crusades Through Arab Eyes, Schocken, 1989, ISBN 0-8052-0898-4.

Geoffrey Barraclough, The Origins of Modern Germany Norton, second edition, Norton, 1984 (2d ed. publ. 1947), ISBN 0-393-30153-2.

"Bibliographie zur Geschichte Kaiser Friedrichs II. Und der letzten Staufer", by Carl Arnold Willemsen. Pub: Monumenta Germaniae Historica (1986)

In addition, this article uses material from the corresponding article in the German-language Wikipedia, which, in turn, gives the following references; the notes are theirs:

Klaus van Eickels: Friedrich II., in: Bernd Schneidmüller/Stefan Weinfurter (editors): Die deutschen Herrscher des Mittelalters, Historische Porträts von Heinrich I. bis Maximilian I., Munich 2003, p. 293-314 and p. 585 (Bibliography). An outstanding short biography. Van Eickels also edited a volume of source materials on Frederick II.

Ernst Kantorowicz: Kaiser Friedrich II., 2. volumes, Stuttgart 1985-86 (Nachdruck der Ausgabe aus den 20er Jahren), Beautifully written, but very romanticized, so to be read with caution. The author belonged to the circle of Stefan George;

Wolfgang Stürner: Friedrich II. (Gestalten des Mittelalters und der Renaissance), 2 volumes, Darmstadt 1992-2000. The best biography of Frederick II. Sober and objective, with an extensive guide to other literature on its subject.

Gunther Wolf (editor).: Stupor mundi. Zur Geschichte Friedrichs II. von Hohenstaufen (Wege der Forschung 101), 2. veränderte Aufl., Darmstadt 1982. An important collection of essays on Frederick II.

External links

Catholic Encyclopedia: Frederick II

Frederick II, Holy Roman emperor and German king. The Columbia Encyclopedia

Frederick II — Encyclopædia Britannica

Frederick II by James W. Jackson

Corteo Storico di Federico II e Torneo dei Rioni - Frederick II parade and medieval tournment in Oria,Italy

Category:1194 births Category:1250 deaths Category:People from Jesi Category:Hohenstaufen Dynasty Category:Holy Roman Emperors Category:German kings Category:Kings of Sicily Category:Kings of Burgundy Category:Kings of Jerusalem Category:Titular Kings of Thessalonica Category:Jure uxoris kings Category:Dukes of Swabia Category:Christians of the Livonian Crusade Category:Christians of the Fifth Crusade Category:Christians of the Sixth Crusade Category:Christians of the Prussian Crusade Category:People excommunicated by the Roman Catholic Church Category:Patrons of literature Category:Walhalla enshrinees Category:German people of Sicilian descent Category:Sicilians of German descent Category:Sicilian poets Category:Religious skeptics Category:Medieval child rulers Category:Burials at Palermo Cathedral

Coordinates	44°25′57″N26°6′14″N
Name	Jesus of Nazareth
Alt	Half-length portrait of younger man with shoulder-length hair and beard, with right hand raised over what appears to be a red flame. The upper background is gold. Around his head is a golden halo containing an equal-armed cross with three arms visible; the arms are decorated with ovals and squares.
Caption	20th-century stained glass work of Jesus at St. John the Baptist's Church in Ashfield, Australia.
Language	Aramaic (perhaps some Hebrew, Koine Greek)
Birth date	c. 5 BC/BCE
Birth place	Bethlehem, Judea, Roman Empire (traditional); Nazareth, Galilee (modern critical scholarship)
Death place	Calvary, Judea, Roman Empire (according to the New Testament, he rose on the third day after his death.)
Death date	c. 30 AD/CE (aged 33-35)
Death cause	Crucifixion
Resting place	Traditionally and temporarily, a garden tomb in Jerusalem
Ethnicity	Jewish
Nationality	Israelite
Home town	Nazareth, Galilee, Roman Empire
Parents	Father: (Christian view) God through virginal conception; (Islamic view) virginal conception;

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

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

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

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

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

Etymology

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

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

Chronology

, 1640]]

Possible year of birth

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

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

Ministry

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

Possible year of death

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

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

Life and teachings as told in the Gospels

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

Similarities and differences among the Gospels

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

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

Character of Jesus

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

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

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

Nativity and early life

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

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

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

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

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

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

Baptism and temptation

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

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

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

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

Teachings and preachings

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

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

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

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

Arrest, trial, and death

, 1626.]]

In Jerusalem

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

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

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

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

Betrayal and arrest

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

Trials before the Sanhedrin and Pilate

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

Resurrection and ascension

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

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

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

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

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

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

Other names and titles

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

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

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

Descriptions

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

Baptism by John the Baptist

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

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

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

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

Jewish religious movements in Jesus' day

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

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

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

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

Higher criticism and Christian scripture

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

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

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

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

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

Religious perspectives

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

Christian views

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

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

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

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

Jewish views

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

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

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

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

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

Islamic views

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

Ahmadiyya views

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

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

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

Bahá'í views

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

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

Buddhist views

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

Other views

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

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

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

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

See also

* New Testament Jesus

* Biblical Jesus

* Christian views about women

* Christian views of Jesus

* Crucifixion of Jesus and Resurrection of Jesus

* Miracles of Jesus

* Names and titles of Jesus in the New Testament

* King of kings

* Race of Jesus

* Sermon on the Mount

Jesus and history

* Apostolic Succession of Jesus

* Christian apologetics

* Genealogy of Jesus

* Gospel Harmony

* Historicity of Jesus

* Historicity of the Gospels

* Jesus and comparative mythology

* New Testament view on Jesus' life

* General topics

* Christian mythology

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

* Nazarene

Views on Jesus

* Apocrypha

* Christology

* Pauline Christianity

* Religious perspectives on Jesus

* Sexuality of Jesus

Related lists

* List of books about Jesus

* List of founders of major religions

* List of Messiah claimants

* List of people who have been considered deities

* List of people who have claimed to be Jesus

Notes

References

* The Bible

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

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

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

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

Crossan, John Dominic.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

External links

Complete Sayings of Jesus Christ In Parallel Latin & English

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

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

The Jewish Roman World of Jesus

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