Native name	''Île Juan de Nova''
Conventional long name	Juan de Nova Island
Symbol type	Coat of arms
National motto	''Liberté, égalité, fraternité''
National anthem	La Marseillaise
Map caption	Location of the Scattered islands in the Indian Ocean: • 1 : Bassas da India • 2 : Europa Island • 3 : Glorioso Islands • 4 : Juan de Nova Island • 5 : Tromelin Island (KM : Comoros, MG : Madagascar, MU : Mauritius, MZ : Mozambique, RE : Réunion, YT : Mayotte) }}

Juan de Nova Island (also Saint-Christophe, French: locally ''Île Juan de Nova'' or officially ''Île Juan da Nova'') is a 4.4 km² low, flat, tropical island in the narrowest part of the Mozambique Channel, about one-third of the way between Madagascar and Mozambique at . Anchorage is possible off the northeast of the island which also has a 1,300-metre-long airstrip. Administratively, the island is one of the Scattered islands in the Indian Ocean, a district of the French Southern and Antarctic Lands.

Juan de Nova, about six kilometres long and 1.6 km at its widest, is a nature reserve surrounded by reefs which enclose an area (not a true lagoon like in an atoll) of roughly 40 km². Forests, mainly of Casuarinaceae, cover about half the island. Large numbers of terns (''Sterna fuscata'') breed there from November to March. Turtles nest in the beaches around the island.

The island is named after João da Nova, a Galician admiral in the service of Portugal who came across the island in 1501. It has been a French possession since 1897. Guano (phosphate) deposits were exploited from the start of the 20th century until 1970. The island was abandoned during World War II and was visited by German submariners. Installations, including a hangar, rail lines, houses and a jetty are in ruins.

Juan de Nova, with an Exclusive Economic Zone (EEZ) of 61,050 km², is claimed by Madagascar. The island is garrisoned by French troops from Réunion and has a meteorological station (''Saint-Christophe'' ).

Juan de Nova, in the sea route between South Africa and the northern tip of Madagascar, is affected by strong currents, and has become the site of numerous wrecks. Most visible are the remains of the SS ''Tottenham'' which ran onto the southern fringing reef in 1911.

References

Category:Juan de Nova Island Category:Atolls of the Indian Ocean Category:Islands of France Category:Territorial disputes of Madagascar Category:Territorial disputes of France Category:French Southern and Antarctic Lands Category:Former populated places in the Indian Ocean

be:Жуан дэ Нова be-x-old:Жуан дэ Нова ca:Illa Juan de Nova cs:Juan da Nova de:Juan de Nova el:Χουάν ντε Νόβα Νήσος es:Isla Juan de Nova eo:Ĵuan-de-la-Nova Insulo fa:ژوان دو نوا fr:Île Juan de Nova gl:Illa Juan de Nova hr:Juan de Nova id:Pulau Juan de Nova it:Juan de Nova lij:Isoa Gioan de Nova hu:Juan de Nova nl:Juan de Nova ja:フアン・デ・ノヴァ島 no:Juan de Nova pl:Juan de Nova pt:Ilha de João da Nova ro:Juan de Nova ru:Жуан-ди-Нова sk:Juan de Nova sh:Otok Juan de Nova fi:Juan de Nova sv:Juan de Nova uk:Жуан-ді-Нова zh:新胡安岛

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

Jesus of Nazareth, (7–2 BC/BCE – 30–36 AD/CE), commonly referred to as Jesus Christ or simply as Jesus or Christ, is the central figure of Christianity. Most Christian denominations venerate him as God the Son incarnated and believe that he rose from the dead after being crucified. The principal sources of information regarding Jesus are the four canonical gospels, and most biblical scholars find them useful for reconstructing Jesus' life and teachings. Some scholars believe apocryphal texts such as the Gospel of Thomas and the Gospel of the Hebrews are also relevant.

Most critical historians agree that Jesus was a Jew who was regarded as a teacher and healer, that he was baptized by John the Baptist, and was crucified in Jerusalem on the orders of the Roman Prefect of Judaea, Pontius Pilate, on the charge of sedition against the Roman Empire. Critical Biblical scholars and historians have offered competing descriptions of Jesus as a self-described Messiah, as the leader of an apocalyptic movement, as an itinerant sage, as a charismatic healer, and as the founder of an independent religious movement. Most contemporary scholars of the historical Jesus consider him to have been an independent, charismatic founder of a Jewish restoration movement, anticipating a future apocalypse. Other prominent scholars, however, contend that Jesus' "Kingdom of God" meant radical personal and social transformation instead of a future apocalypse.

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

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

Etymology of name

“Jesus” () is a transliteration, occurring in a number of languages and based on the Latin ''Iesus'', of the Greek (''''), itself a Hellenisation of the Hebrew (''Yĕhōšuă‘'', Joshua) or Hebrew-Aramaic (''Yēšûă‘'').meaning "Yahweh delivers (or rescues)".

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

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

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

Chronology

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

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

Possible year of birth

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

In their Nativity accounts, both the Gospels of Luke and Matthew associate the birth of Jesus with the reign of Herod the Great, who is generally believed to have died around 4 BC/BCE. Matthew 2:1 states that: "Jesus was born in Bethlehem of Judaea in the days of Herod the king" and Luke 1:5 mentions the reign of Herod shortly before the birth of Jesus. Matthew also suggests that Jesus may have been as much as two years old at the time of the visit of the Magi and hence even older at the time of Herod's death. But the author of Luke also describes the birth as taking place during the first census of the Roman provinces of Syria and Iudaea, which is generally believed to have occurred in 6 AD/CE. Most scholars generally assume a date of birth between 6 and 4 BC/BCE. Other scholars assume that Jesus was born sometime between 7–2 BC/BCE.

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

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

Possible dates of ministry

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

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

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

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

Possible year and place of death

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

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

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

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

Life and teachings in the New Testament

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

The four gospel accounts

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

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

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

Gospel sources, similarities and differences

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

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

Key elements and the five major milestones

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

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

Genealogy and Nativity

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

Genealogy

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

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

Nativity

The Nativity is a prominent element in the Gospel of Luke, comprises over 10% of Luke's text, and is three times the length of the Nativity text in Matthew. Luke's Nativity account takes place mostly before the birth of Jesus and centers on Mary, while Matthew's story takes place mostly after the birth of Jesus and centers on Joseph. According to Luke and Matthew, Jesus was born to Joseph and Mary, his betrothed, in Bethlehem. Both support the doctrine of the Virgin Birth in which Jesus was miraculously conceived in his mother's womb by the Holy Spirit, when his mother was still a virgin.

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

The Nativity appears in chapters 1 and 2 of the Gospel of Matthew, where, following the bethrothal of Joseph and Mary, Joseph is troubled in Matthew 1:19-20 because Mary is pregnant, but in the first of Joseph's three dreams an angel assures him not be afraid to take Mary as his wife, because her child was conceived by the Holy Spirit. In Matthew 1:1-12, the Wise Men or Magi bring gifts to the young Jesus after following a star which they believe was a sign that the King of the Jews had been born. King Herod hears of Jesus' birth from the Wise Men and tries to kill him by massacring all the male children in Bethlehem under the age of two (the Massacre of the Innocents). Before the massacre, Joseph is warned by an angel in his dream and the family flees to Egypt and remains there until Herod's death, after which they leave Egypt and settle in Nazareth to avoid living under the authority of Herod's son and successor Archelaus.

Early life and profession

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

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

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

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

Baptism and temptation

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

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

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

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

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

Ministry

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

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

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

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

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

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

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

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

Teachings and preachings

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

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

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

The Gospel of Matthew has a structured set of sermons, often grouped as the Five Discourses of Matthew which present many of the key teachings of Jesus. Each of the five discourses has some parallel passages in the Gospel of Mark or the Gospel of Luke. The five discourses in Matthew begin with the Sermon on the Mount, which encapsulates many of the moral teaching of Jesus and which is one of the best known and most quoted elements of the New Testament. The Sermon on the Mount includes the ''Beatitudes'' which describe the character of the people of the Kingdom of God, expressed as "blessings". The Beatitudes focus on love and humility rather than force and exaction and echo the key ideals of Jesus' teachings on spirituality and compassion. The other discourses in Matthew include the ''Missionary Discourse'' in Matthew 10 and the ''Discourse on the Church'' in Matthew 18, providing instructions to the disciples and laying the foundation of the codes of conduct for the anticipated community of followers.

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

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

Proclamation as Christ and Transfiguration

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

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

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

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

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

Betrayal, arrest, trial, and death

In Jerusalem

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

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

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

Last Supper

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

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

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

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

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

Agony in the Garden, betrayal and arrest

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

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

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

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

Trials by the Sanhedrin, Herod and Pilate

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

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

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

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

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

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

Crucifixion and burial

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

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

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

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

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

Resurrection and ascension

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

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

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

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

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

Title attributions

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

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

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

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

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

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

Some authors have suggested that other titles applied to Jesus in the New Testament had meanings in the 1st century quite different from those meanings ascribed today, e.g. “Son of David” is found elsewhere in Jewish tradition to refer to the heir to the throne.

Historical views

Existence of Jesus

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

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

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

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

Constructing a historical view

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

Biblical scholars have used the historical method to develop plausible reconstructions of Jesus' life. Since the 19th century, these scholars have constructed a Jesus different in ways from the image found in the gospels. Scholars of the “historical Jesus” distinguish their concept from the “Jesus Christ” of Christianity.

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

The English title of Albert Schweitzer’s 1906 book, ''The Quest of the Historical Jesus,'' is a label for the post-Enlightenment effort to describe Jesus using critical historical methods. Since the end of the 18th century, scholars have examined the gospels and tried to formulate historical biographies of Jesus. Contemporary efforts benefit from a better understanding of 1st-century Judaism, renewed Roman Catholic biblical scholarship, broad acceptance of critical historical methods, sociological insights, and literary analysis of Jesus' sayings. The historical outlook on Jesus relies on critical analysis of the Bible, especially the gospels. Many Biblical scholars have sought to reconstruct Jesus’ life in terms of the political, cultural, and religious crises and movements in late 2nd Temple Judaism and in Roman-occupied Palestine, including differences between Galilee and Judaea, and between different sects such as the Pharisees, Sadducees, Essenes and Zealots, and in terms of conflicts among Jews in the context of Roman occupation.

Languages and background

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

Major milestones and activities

Baptism by John the Baptist

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

Teaching

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

Arrival of the Kingdom – Jesus taught about the Kingdom of God. He said that the age of the Kingdom had in some sense arrived, starting with the activity of John the Baptist.

Apocalyptic vision – Most scholars hold that the movement Jesus led was apocalyptic, expecting God to intervene imminently to restore Israel. John the Baptist's movement was apocalyptic, and Jesus began his public career as one of his students. Scholars commonly surmise that Jesus' eschatology was apocalyptic, like John's.

Parables – Jesus taught in pithy parables and with striking images. His teaching was marked by hyperbole and unusual twists of phrase. Jesus likened the Kingdom of Heaven to small and lowly things, such as yeast or a mustard seed, that have great effects. Significantly, he never described the Kingdom in military terms. He used his sayings to elicit responses from the audience, engaging them in discussion.

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

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

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

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

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

Crucifixion

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

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

Jewish religious movements in Jesus' day

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

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

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

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

Zealots were a revolutionary party opposed to Roman rule, one of those parties that, according to Josephus inspired the fanatical stand in Jerusalem that led to its destruction in the year 70 AD/CE. Luke identifies Simon, a disciple, as a "zealot", which might mean a member of the Zealot party (which would therefore have been already in existence in the lifetime of Jesus) or a zealous person. The notion that Jesus himself was a Zealot does not do justice to the earliest Synoptic material describing him.

Higher criticism and Christian scripture

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

Biblical scholars hold that the works describing Jesus were initially communicated by oral tradition, and were not committed to writing until several decades after Jesus' crucifixion. After the original oral stories were written down in Greek, they were transcribed, and later translated into other languages. The books of the New Testament had mostly been written by 100 AD/CE, making them, at least the Synoptic Gospels, historically relevant. The Gospel tradition certainly preserves several fragments of Jesus' teaching. The Gospel of Mark is believed to have been written ''c.'' 70 AD/CE. Matthew is placed at being sometime after this date and Luke is thought to have been written between 70 and 100 AD/CE. According to the majority viewpoint, the gospels were written not by the evangelists identified by tradition but by non-eyewitnesses who worked with second-hand sources and who modified their accounts to suit their religious agendas.

Critical scholars consider scriptural accounts more likely when they are attested in multiple texts, plausible in Jesus' historical environment, and potentially embarrassing to the author's Christian community. The "criterion of embarrassment" holds that stories about events with aspects embarrassing to Christians (such as the denial of Jesus by Peter, or the fleeing of Jesus' followers after his arrest) would likely not have been included if those accounts were fictional. Sayings attributed to Jesus are deemed more likely to reflect his character when they are distinctive, vivid, paradoxical, surprising, and contrary to social and religious expectations, such as "Blessed are the poor". Short, memorable parables and aphorisms capable of being transmitted orally are also thought more likely to be authentic.

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

A minority of prominent scholars, such as J. A. T. Robinson, have maintained that the writers of the gospels of Matthew, Mark and John were either apostles and eyewitness to Jesus' ministry and death, or were close to those who had been.

Classicist Michael Grant stated that standard historical criteria prevent one from rejecting the existence of a historical Jesus.

Professor of Divinity James Dunn describes the mythical Jesus theory as a ‘thoroughly dead thesis’.

Religious perspectives

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

Christian views

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

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

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

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

Jewish views

Judaism, including Orthodox Judaism, Hareidi Judaism, Reform Judaism, Karaite Judaism, Conservative Judaism, and Reconstructionist Judaism, rejects the idea of Jesus being God, or a person of a Trinity, or a mediator to God. Judaism also holds that Jesus is not the Messiah, arguing that he had not fulfilled the Messianic prophecies in the Tanakh nor embodied the personal qualifications of the Messiah. According to Jewish tradition, there were no more prophets after Malachi, who lived centuries before Jesus and delivered his prophesies about 420 BC/BCE.

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

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

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

Islamic views

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

Ahmadiyya views

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

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

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

Bahá'í views

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

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

Buddhist views

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

Hindu views

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

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

Other views

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

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

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

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

See also

General topics

* Christian mythology

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

Views on Jesus

* Jesusism

* Jews for Jesus

* Pauline Christianity

* Rejection of Jesus

* Historicity of Jesus

* Lost years of Jesus

New Testament Jesus

* King of Kings

* Life of Jesus in the New Testament

* Race of Jesus

Jesus and history

* Apostolic succession

* Christian apologetics

Related lists

* List of books about Jesus

* List of founders of religious traditions

* List of messiah claimants

* List of people claimed to be Jesus

* List of people who have been considered deities

Notes

References

The Bible

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

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

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

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

Crossan, John Dominic.

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

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

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

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

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

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

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

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

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

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

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

Meier, John P., ''A Marginal Jew: Rethinking the Historical Jesus'', New York: Anchor Doubleday,

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

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

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

Robinson, John A. T. ''Redating the New Testament.'' Eugene, OR: Wipf & Stock, 2001 (original 1977). ISBN 1-57910-527-0.

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

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

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

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

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

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

Wright, N.T. ''Jesus and the Victory of God.'' Minneapolis: Augsburg Fortress, 1997. ISBN 0-8006-2682-6

Wright, N.T. ''The Resurrection of the Son of God: Christian Origins and the Question of God.'' Minneapolis: Augsburg Fortress, 2003. ISBN 0-8006-2679-6

External links

Complete Sayings of Jesus Christ In Parallel Latin & English

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

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

The Jewish Roman World of Jesus

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

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

name	Robert Louis Stevenson
birth name	Robert Lewis Balfour Stevenson
birth date	November 13, 1850
birth place	Edinburgh, Scotland
death date	December 03, 1894
death place	Vailima, Samoa
occupation	Novelist, poet, travel writer
nationality	Scottish
period	Victorian era
notableworks	''Treasure Island'', ''A Child's Garden of Verses'', ''Kidnapped'', ''Strange Case of Dr Jekyll and Mr Hyde''
spouse	Fanny Vandegrift Osbourne
children	stepson: Lloyd Osbourne
relatives	father: Thomas Stevensonmother: Margaret Isabella Balfour
influences	Edgar Allan Poe, Charles Dickens, Guy de Maupassant, Nathaniel Hawthorne
influenced	H. Rider Haggard, Jorge Luis Borges, Javier Marías, Ernest Hemingway, Rudyard Kipling, Vladimir Nabokov, J. M. Barrie, Michael de Larrabeiti, Arthur Conan Doyle, Diana Gabaldon
website	}}

Robert Louis Balfour Stevenson (13 November 1850 – 3 December 1894) was a Scottish novelist, poet, essayist and travel writer. His best-known books include ''Treasure Island'', ''Kidnapped'', and ''Strange Case of Dr Jekyll and Mr Hyde''.

A literary celebrity during his lifetime, Stevenson now ranks among the 30 most translated authors in the world, just below Charles Dickens. He has been greatly admired by many authors, including Jorge Luis Borges, Ernest Hemingway, Rudyard Kipling, Marcel Schwob, Vladimir Nabokov, J. M. Barrie, and G. K. Chesterton, who said of him that he "seemed to pick the right word up on the point of his pen, like a man playing spillikins."

Life

Childhood

Stevenson was born Robert Lewis Balfour Stevenson at 8 Howard Place, Edinburgh, Scotland, on 13 November 1850, to Thomas Stevenson (1818–1887), a leading lighthouse engineer, and his wife, the former Margaret Isabella Balfour (1829–1897). Lighthouse design was the family profession: Thomas's own father (Robert's grandfather) was the famous Robert Stevenson, and his maternal grandfather, Thomas Smith, and brothers Alan and David were also among those in the business. On Margaret's side, the family were gentry, tracing their name back to an Alexander Balfour, who held the lands of Inchrye in Fife in the fifteenth century. Her father, Lewis Balfour (1777–1860), was a minister of the Church of Scotland at nearby Colinton, and Stevenson spent the greater part of his boyhood holidays in his house. "Now I often wonder", says Stevenson, "what I inherited from this old minister. I must suppose, indeed, that he was fond of preaching sermons, and so am I, though I never heard it maintained that either of us loved to hear them."

Both Balfour and his daughter had a "weak chest" and often needed to stay in warmer climates for their health. Stevenson inherited a tendency to coughs and fevers, exacerbated when the family moved to a damp and chilly house at 1 Inverleith Terrace in 1851. The family moved again to the sunnier 17 Heriot Row when Stevenson was six, but the tendency to extreme sickness in winter remained with him until he was eleven. Illness would be a recurrent feature of his adult life and left him extraordinarily thin. Contemporary views were that he had tuberculosis, but more recent views are that it was bronchiectasis or even sarcoidosis.

Stevenson's parents were both devout and serious Presbyterians, but the household was not strict in its adherence to Calvinist principles. His nurse, Alison Cunningham (known as Cummy), was more fervently religious. Her Calvinism and folk beliefs were an early source of nightmares for the child, and he showed a precocious concern for religion. But she also cared for him tenderly in illness, reading to him from Bunyan and the Bible as he lay sick in bed and telling tales of the Covenanters. Stevenson recalled this time of sickness in the poem "The Land of Counterpane" in ''A Child's Garden of Verses'' (1885) and dedicated the book to his nurse. An only child, strange-looking and eccentric, Stevenson found it hard to fit in when he was sent to a nearby school at age six, a problem repeated at age eleven when he went on to the Edinburgh Academy; but he mixed well in lively games with his cousins in summer holidays at the Colinton manse. In any case, his frequent illnesses often kept him away from his first school, and he was taught for long stretches by private tutors. He was a late reader, first learning at age seven or eight, but even before this he dictated stories to his mother and nurse. Throughout his childhood, he was compulsively writing stories. His father was proud of this interest: He had himself written stories in his spare time until his own father found them and told him to "give up such nonsense and mind your business." He paid for the printing of Robert's first publication at sixteen, an account of the covenanters' rebellion published on its two hundredth anniversary, ''The Pentland Rising: a Page of History, 1666'' (1866).

In November 1867 he entered the University of Edinburgh to study engineering. He showed from the start no enthusiasm for his studies and devoted much energy to avoiding lectures. This time was more important for the friendships he made with other students in the Speculative Society (an exclusive debating club), particularly with Charles Baxter, who would become Stevenson's financial agent, and with one professor, Fleeming Jenkin, whose house staged amateur drama in which Stevenson took part, and whose biography he would later write. Perhaps most important at this point in his life was a cousin, Robert Alan Mowbray Stevenson (known as "Bob"), a lively and light-hearted young man who instead of the family profession had chosen to study art. Each year during vacations, Stevenson travelled to inspect the family's engineering works—to Anstruther and Wick in 1868, with his father on his official tour of Orkney and Shetland islands lighthouses in 1869, and for three weeks to the island of Erraid in 1870. He enjoyed the travels, but more for the material they gave for his writing than for any engineering interest. The voyage with his father pleased him because a similar journey of Walter Scott with Robert Stevenson had provided the inspiration for ''The Pirate''. In April 1871, he announced to his father his decision to pursue a life of letters. Though the elder Stevenson was naturally disappointed, the surprise cannot have been great, and Stevenson's mother reported that he was "wonderfully resigned" to his son's choice. To provide some security, it was agreed that Stevenson should read law (again at Edinburgh University) and be called to the Scottish bar. Years later, in his poetry collection ''Underwoods'' (1887), he looked back on how he turned away from the family profession:

Say not of me that weakly I declined The labours of my sires, and fled the sea, The towers we founded and the lamps we lit, But rather say: In the afternoon of time A strenuous family dusted from its hands The sand of granite, and beholding far Along the sounding coast its pyramids And tall memorials catch the dying sun, Smiled well content, and to this childish task Around the fire addressed its evening hours.

In other respects too, Stevenson was moving away from his upbringing. His dress became more Bohemian: He already wore his hair long, but he now took to wearing a velveteen jacket and rarely attended parties in conventional evening dress. Within the limits of a strict allowance, he visited cheap pubs and brothels. More importantly, he had come to reject Christianity. In January 1873, his father came across the constitution of the LJR (Liberty, Justice, Reverence) club, of which Stevenson with his cousin Bob was a member, which began: "Disregard everything our parents have taught us." Questioning his son about his beliefs, he discovered the truth, leading to a long period of dissension with both parents:

What a ''damned'' curse I am to my parents! As my father said "You have rendered my whole life a failure". As my mother said "This is the heaviest affliction that has ever befallen me". O Lord, what a pleasant thing it is to have damned the happiness of (probably) the only two people who care a damn about you in the world.

Early writing and travels

In late 1873, on a visit to a cousin in England, Stevenson made friends with two people who were to be of great importance to him, Sidney Colvin and Fanny (Frances Jane) Sitwell. Sitwell was a woman of thirty four with a young son who was separated from her husband. She attracted the devotion of many who met her, including Colvin, who eventually married her in 1901. Stevenson was another of those drawn to her, and over several years they kept up a heated correspondence in which Stevenson wavered between the role of a suitor and a son (he came to address her as "Madonna"). Colvin became Stevenson's literary adviser and after his death was the first editor of his letters. Soon after their first meeting, he had placed Stevenson's first paid contribution, an essay entitled "Roads," in ''The Portfolio''. Stevenson was soon active in London literary life, becoming acquainted with many of the writers of the time, including Andrew Lang, Edmund Gosse, and Leslie Stephen, the editor of the ''Cornhill Magazine'', who took an interest in Stevenson's work. Stephen in turn would introduce him to a more important friend. Visiting Edinburgh in 1875, he took Stevenson with him to visit a patient at the Edinburgh Infirmary, William Henley. Henley, an energetic and talkative man with a wooden leg, became a close friend and occasional literary collaborator for many years until in 1888 a quarrel broke up the friendship. He is often seen as providing a partial model for the character of Long John Silver in ''Treasure Island''.

In November 1873, Stevenson had a physical collapse and was sent for his health to Menton on the French Riviera. He returned in better health in April 1874 and settled down to his studies, but he would often return to France in the coming years. He made long and frequent trips to the neighbourhood of the Forest of Fontainebleau, staying at Barbizon, Grez-sur-Loing, and Nemours and becoming a member of the artists' colonies there, as well as to Paris to visit galleries and the theatres. He did qualify for the Scottish bar in July 1875, and his father added a brass plate with "R.L. Stevenson, Advocate" to the Heriot Row house. But although his law studies would influence his books, he never practised law. All his energies were now spent in travel and writing. One of his journeys, a canoe voyage in Belgium and France with Sir Walter Simpson, a friend from the Speculative Society and frequent travel companion, was the basis of his first real book, ''An Inland Voyage'' (1878).

Marriage

The canoe voyage with Simpson brought Stevenson to Grez in September 1876, and here he first met Fanny Vandegrift Osbourne (1840–1914). Born in Indianapolis, she had married at the age of seventeen and soon moved with her husband, Samuel Osbourne, to California. She had three children by the marriage, Isobel (or "Belle"), the eldest, Lloyd, and Hervey (who died in 1875), but anger over infidelities by her husband led to a number of separations and in 1875 she had taken her children to France, where she and Isobel studied art. Although Stevenson returned to Britain shortly after this first meeting, Fanny apparently remained in his thoughts, and he wrote an essay, "On falling in love," for the ''Cornhill Magazine''. They met again early in 1877 and became lovers. Stevenson spent much of the following years with her and her children in France. Then, in August 1878, Fanny returned to her home in San Francisco, California. Stevenson at first remained in Europe, making the walking trip that would form the basis for ''Travels with a Donkey in the Cévennes'' (1879). But in August 1879, he set off to join her, against the advice of his friends and without notifying his parents. He took second-class passage on the steamship ''Devonia'', in part to save money but also to learn how others travelled and to increase the adventure of the journey. From New York City he travelled overland by train to California. He later wrote about the experience in ''The Amateur Emigrant''. Although it was good experience for his literature, it broke his health, and he was near death when he arrived in Monterey. He was nursed back to health by some ranchers there.

By December 1879 he had recovered his health enough to continue to San Francisco, where for several months he struggled "all alone on forty-five cents a day, and sometimes less, with quantities of hard work and many heavy thoughts," in an effort to support himself through his writing, but by the end of the winter his health was broken again and he found himself at death's door. Vandegrift, now divorced and recovered from her own illness, came to Stevenson's bedside and nursed him to recovery. "After a while," he wrote, "my spirit got up again in a divine frenzy, and has since kicked and spurred my vile body forward with great emphasis and success." When his father heard of his condition, he cabled him money to help him through this period.

In May 1880, Stevenson married Fanny, although, as he said, he was "a mere complication of cough and bones, much fitter for an emblem of mortality than a bridegroom." With his new wife and her son, Lloyd, he travelled north of San Francisco to Napa Valley, and spent a summer honeymoon at an abandoned mining camp on Mount Saint Helena. He wrote about this experience in ''The Silverado Squatters''. He met Charles Warren Stoddard, co-editor of the ''Overland Monthly'' and author of ''South Sea Idylls,'' who urged Stevenson to travel to the south Pacific, an idea which would return to him many years later. In August 1880 he sailed with his family from New York back to Britain and found his parents and his friend Sidney Colvin on the wharf at Liverpool, happy to see him return home. Gradually, his new wife was able to patch up differences between father and son and make herself a part of the new family through her charm and wit.

Attempted settlement in Europe and the U.S.

For the next seven years, between 1880 and 1887, Stevenson searched in vain for a place of residence suitable to his state of health. He spent his summers at various places in Scotland and England, including Westbourne, Dorset, a residential area in Bournemouth. There he lived in a dwelling he renamed Skerryvore after a lighthouse, the tallest in Scotland, built by his uncle Alan Stevenson many years earlier. For his winters, he escaped to sunny France and lived at Davos-Platz and the Chalet de Solitude at Hyères, where, for a time, he enjoyed almost complete happiness. "I have so many things to make life sweet for me," he wrote, "it seems a pity I cannot have that other one thing—health. But though you will be angry to hear it, I believe, for myself at least, what is is best. I believed it all through my worst days, and I am not ashamed to profess it now." In spite of his ill health, he produced the bulk of his best-known work during these years: ''Treasure Island'', his first widely popular book; ''Kidnapped''; ''Strange Case of Dr Jekyll and Mr Hyde'', the story which established his wider reputation; ''The Black Arrow''; and two volumes of verse, ''A Child's Garden of Verses'' and ''Underwoods''. At Skerryvore he gave a copy of ''Kidnapped'' to his dear friend and frequent visitor Henry James.

On the death of his father in 1887, Stevenson felt free to follow the advice of his physician to try a complete change of climate, and he started with his mother and family for Colorado. But after landing in New York, they decided to spend the winter at Saranac Lake, in the Adirondacks at a cure cottage now known as Stevenson Cottage. During the intensely cold winter Stevenson wrote a number of his best essays, including ''Pulvis et Umbra'', began ''The Master of Ballantrae'', and lightheartedly planned, for the following summer, a cruise to the southern Pacific Ocean. "The proudest moments of my life," he wrote, "have been passed in the stern-sheets of a boat with that romantic garment over my shoulders."

Politics

Much like his father, Stevenson remained a staunch Tory for most of his life. His cousin and biographer, Sir Graham Balfour, said that "he probably throughout life would, if compelled to vote, have always supported the Conservative candidate." During his college years, he briefly identified himself as a "red-hot Socialist." However, by the year 1877, at only twenty-seven years of age and before having written most of his major fictional works, Stevenson reflected: "For my part, I look back to the time when I was a Socialist with something like regret. I have convinced myself (for the moment) that we had better leave these great changes to what we call great blind forces: their blindness being so much more perspicacious than the little, peering, partial eyesight of men [...] Now I know that in thus turning Conservative with years, I am going through the normal cycle of change and travelling in the common orbit of men's opinions. I submit to this, as I would submit to gout or gray hair, as a concomitant of growing age or else of failing animal heat; but I do not acknowledge that it is necessarily a change for the better—I dare say it is deplorably for the worse."

Journey to the Pacific

In June 1888, Stevenson chartered the yacht ''Casco'' and set sail with his family from San Francisco. The vessel "plowed her path of snow across the empty deep, far from all track of commerce, far from any hand of help." The salt sea air and thrill of adventure for a time restored his health; and for nearly three years he wandered the eastern and central Pacific, stopping for extended stays at the Hawaiian Islands, where he became a good friend of King Kalākaua, with whom Stevenson spent much time. Furthermore, Stevenson befriended the king's niece, Princess Victoria Kaiulani, who was of Scottish heritage. He also spent time at the Gilbert Islands, Tahiti, New Zealand and the Samoan Islands. During this period he completed ''The Master of Ballantrae'', composed two ballads based on the legends of the islanders, and wrote ''The Bottle Imp''. He also witnessed the Samoan crisis. The experience of these years is preserved in his various letters and in ''In the South Seas'', which is an account of the 1888 cruise of Stevenson and Fanny Vandegrift Stevenson on the yacht ''Casco'' from the Hawaiian Islands to the Marquesas and Tuamotu islands. A second voyage on the trading schooner ''Equator'' followed in 1889, with Lloyd Osbourne accompanying them, with the schooner visiting Butaritari, Mariki, Apaiang and Abemama in the Gilbert Islands, (also known as the Kingsmills) now Kiribati. During the voyage on the ''Equator'' Stevenson and Vandegrift Stevenson spent several months on Abemama with the tyrant-chief Tem Binoka, of Abemama, Aranuka and Kuria, who was immortalized by Stevenson in ''In the South Seas''.

It was also from this period that one particular open letter stands as testimony to his activism and indignation at the pettiness of such "powers that be" as a Presbyterian minister in Honolulu named Rev. Dr. Hyde. During his time in the Hawaiian Islands, Stevenson had visited Molokai and the leper colony there, shortly after the demise of Father Damien. When Dr. Hyde wrote a letter to a fellow clergyman speaking ill of Father Damien, Stevenson wrote a scathing open letter of rebuke to Dr. Hyde. Soon afterwards, in April 1890, Stevenson left Sydney on the ''Janet Nicoll'' and went on his third and final voyage among the South Seas islands.

While Stevenson intended to write another book of travel writing to follow his earlier book ''In the South Seas'', it was his wife who eventually published her journal of their third voyage. (Fanny misnames the ship as the ''Janet Nicol'' in her account of the 1890 voyage, ''The Cruise of the Janet Nichol''.) A fellow passenger was Jack Buckland, whose stories of life as an island trader became the inspiration for the character of Tommy Hadden in ''The Wrecker'' (1892), which Stevenson and Lloyd Osbourne wrote together. Buckland later visited Robert and Fanny Stevenson at Vailima in 1894.

Last years

In 1890, Stevenson purchased four hundred acres (about 1.6 square kilometres) of land in Upolu, one of the Samoan islands. Here, after two aborted attempts to visit Scotland, he established himself, after much work, upon his estate in the village of Vailima. Stevenson himself adopted the native name Tusitala (Samoan for "Teller of Tales", i.e. a storyteller). His influence spread to the Samoans, who consulted him for advice, and he soon became involved in local politics. He was convinced the European officials appointed to rule the Samoans were incompetent, and after many futile attempts to resolve the matter, he published ''A Footnote to History''. This was such a stinging protest against existing conditions that it resulted in the recall of two officials, and Stevenson feared for a time it would result in his own deportation. When things had finally blown over he wrote to Colvin, who came from a family of distinguished colonial administrators, "I used to think meanly of the plumber; but how he shines beside the politician!"

He was friends with some of the politicians and their families. At one point he formally donated, by deed of gift, his birthday to the daughter of the American Land Commissioner Henry Clay Ide, since she was born on Christmas Day and had no birthday celebration separate from the family's Christmas celebrations. This led to a strong bond between the Stevenson and Ide families.

In addition to building his house and clearing his land and helping the Samoans in many ways, he found time to work at his writing. He felt that "there was never any man had so many irons in the fire." He wrote ''The Beach of Falesa'', ''Catriona'' (titled ''David Balfour'' in the USA), ''The Ebb-Tide'', and the ''Vailima Letters'', during this period.

For a time during 1894 Stevenson felt depressed; he wondered if he had exhausted his creative vein and completely worked himself out. He wrote that he had "overworked bitterly". He felt more clearly that, with each fresh attempt, the best he could write was "ditch-water". He even feared that he might again become a helpless invalid. He rebelled against this idea: "I wish to die in my boots; no more Land of Counterpane for me. To be drowned, to be shot, to be thrown from a horse — ay, to be hanged, rather than pass again through that slow dissolution." He then suddenly had a return of his old energy and he began work on ''Weir of Hermiston''. "It's so good that it frightens me," he is reported to have exclaimed. He felt that this was the best work he had done. He was convinced, "sick and well, I have had splendid life of it, grudge nothing, regret very little ... take it all over, damnation and all, would hardly change with any man of my time."

Without knowing it, he was to have his wish fulfilled. During the morning of 3 December 1894, he had worked hard as usual on ''Weir of Hermiston''. During the evening, while conversing with his wife and straining to open a bottle of wine, he suddenly exclaimed, "What's that!" He then asked his wife, "Does my face look strange?" and collapsed beside her. He died within a few hours, probably of a cerebral haemorrhage, at the age of 44. The Samoans insisted on surrounding his body with a watch-guard during the night and on bearing their Tusitala upon their shoulders to nearby Mount Vaea, where they buried him on a spot overlooking the sea. Stevenson had always wanted his 'Requiem' inscribed on his tomb.

::''Under the wide and starry sky,'' ::''Dig the grave and let me lie.'' ::''Glad did I live and gladly die,'' ::''And I laid me down with a will.'' ::''This be the verse you grave for me:'' ::''Here he lies where he longed to be;'' ::''Home is the sailor, home from sea,'' ::''And the hunter home from the hill.'' However, the piece is widely misquoted, including the inscription on his tomb, which closes: ::''Home is the sailor, home from the sea,'' ::''And the hunter home from the hill.''

Stevenson was loved by the Samoans and the engraving on his tombstone was translated to a Samoan song of grief which is well known and still sung in Samoa.

Monuments and commemoration

A bronze relief memorial to Stevenson, designed by American sculptor Augustus Saint-Gaudens in 1904, is mounted in the Moray Aisle of St Giles' Cathedral, Edinburgh. Another memorial in Edinburgh stands in West Princes Street Gardens below Edinburgh Castle; it is a simple upright stone inscribed with "RLS - A Man of Letters 1850 -1894" by sculptor Iain Hamilton Finlay in 1987.

There is a plaque above the door of a house in Castleton of Braemar that asserts 'Here R.L.Stevenson spent the Summer of 1881 and wrote Treasure Island, his first great work'.

A garden was designed by the Bournemouth Corporation in 1957 as a memorial to Stevenson, on the site of his Westbourne house "Skerryvore" which he lived in from 1885 to 1887. A statue of the Skerryvore lighthouse is present on the site.

In 1994, to mark the 100th Anniversary of Stevenson's death, the Royal Bank of Scotland issued a series of commemorative £1 notes which featured a quill pen and Stevenson's signature on the obverse, and Stevenson's face on the reverse side. Alongside Stevenson's portrait are scenes from some of his books and his house in Western Samoa where he died in 1894. Two million notes were issued, each with a serial number beginning "RLS". The first note to be printed was sent to Samoa in time for their centenary celebrations on 3 December 1994.

Modern reception

Stevenson was a celebrity in his own time, but with the rise of modern literature after World War I, he was seen for much of the 20th century as a writer of the second class, relegated to children's literature and horror genres. Condemned by literary figures such as Virginia Woolf (daughter of his early mentor Leslie Stephen) and her husband Leonard, he was gradually excluded from the canon of literature taught in schools. His exclusion reached a height when in the 1973 2,000-page ''Oxford Anthology of English Literature'' Stevenson was entirely unmentioned; and ''The Norton Anthology of English Literature'' excluded him from 1968 to 2000 (1st–7th editions), including him only in the 8th edition (2006). The late 20th century saw the start of a re-evaluation of Stevenson as an artist of great range and insight, a literary theorist, an essayist and social critic, a witness to the colonial history of the Pacific Islands, and a humanist. Even as early as 1965 the pendulum had begun to swing: he was praised by Roger Lancelyn Green, one of the Oxford Inklings, as a writer of a consistently high level of "literary skill or sheer imaginative power" and a co-originator with H. Rider Haggard of the Age of the Story Tellers. He is now being re-evaluated as a peer of authors such as Joseph Conrad (whom Stevenson influenced with his South Seas fiction) and Henry James, with new scholarly studies and organisations devoted to Stevenson. No matter what the scholarly reception, Stevenson remains very popular around the world. According to the Index Translationum, Stevenson is ranked the 26th most translated author in the world, ahead of fellow nineteenth-century writers Oscar Wilde and Edgar Allan Poe.

Gallery

Bibliography

Novels

''The Hair Trunk or The Ideal Commonwealth'' (1877) Unfinished and unpublished.

''Treasure Island'' (1883) His first major success, a tale of piracy, buried treasure, and adventure, has been filmed frequently. In an 1881 letter to W. E. Henley, he provided the earliest known title, "The Sea Cook, or Treasure Island: a Story for Boys".

''The Black Arrow: A Tale of the Two Roses'' (1888) An historical adventure novel and romance set during the Wars of the Roses.

''Prince Otto'' (1885) Stevenson’s third full-length narrative, an action romance set in the imaginary Germanic state of Grünewald.

''Strange Case of Dr Jekyll and Mr Hyde'' (1886), a novella about a dual personality much depicted in plays and films, also influential in the growth of understanding of the subconscious mind through its treatment of a kind and intelligent physician who turns into a psychopathic monster after imbibing a drug intended to separate good from evil in a personality.

''Kidnapped'' (1886) is a historical novel that tells of the boy David Balfour's pursuit of his inheritance and his alliance with Alan Breck in the intrigues of Jacobite troubles in Scotland.

''The Master of Ballantrae'' (1889), a masterful tale of revenge, set in Scotland, America, and India.

''The Wrong Box'' (1889); co-written with Lloyd Osbourne. A comic novel of a tontine, also filmed (1966).

''The Wrecker'' (1892); co-written with Lloyd Osbourne.

''Catriona'' (1893), also known as ''David Balfour,'' is a sequel to ''Kidnapped'', telling of Balfour's further adventures.

''The Ebb-Tide'' (1894); co-written with Lloyd Osbourne.

''Weir of Hermiston'' (1896). Unfinished at the time of Stevenson's death, considered to have promised great artistic growth.

''St. Ives: being the Adventures of a French Prisoner in England'' (1897). Unfinished at the time of Stevenson's death, the novel was completed by Arthur Quiller-Couch.

Short story collections

''New Arabian Nights'' (1882)

''More New Arabian Nights: The Dynamiter'' (1885); co-written with Fanny Van De Grift Stevenson

''The Merry Men and Other Tales and Fables'' (1887)

''Island Nights' Entertainments'' (also known as ''South Sea Tales'') (1893)

''Fables'' (1896)

Short stories

List of short stories sorted chronologically. Note: does not include collaborations with Fanny found in ''More New Arabian Nights: The Dynamiter''.

!Title	!Date	!Collection	!Notes
"A Lodging for the Night"	1877	''New Arabian Nights''	Stevenson's first published fiction when he was 27 years old.
"The Sire De Malétroits Door"	1877	''New Arabian Nights''
"An Old Song"	1877	Uncollected
"Edifying Letters of the Rutherford Family"	1877	Uncollected
"Later-day Arabian Nights"	1878	''New Arabian Nights''
"Providence and the Guitar"	1878	''New Arabian Nights''
"The Pavilion on the Links"	1880	''New Arabian Nights''	Told in 9 mini-chapters. Conan Doyle in 1890 called it the first English short story.
"The Story of a Lie"	1882	Uncollected
	1882	''The Merry Men and Other Tales and Fables''
"The Body Snatcher"	1884	Uncollected	First published in the Christmas 1884 edition of the ''Pall Mall Gazette''.
"Markheim"	1885	''The Merry Men and Other Tales and Fables''
''Strange Case of Dr Jekyll and Mr Hyde''	1886	Uncollected	Variably referred to as a short story or novella, or more rarely, a short novel.
"Will O' the Mill"	1887	''The Merry Men and Other Tales and Fables''
"Thrawn Janet"	1887	''The Merry Men and Other Tales and Fables''
	1887	''The Merry Men and Other Tales and Fables''
"The Treasure of Franchard"	1887	''The Merry Men and Other Tales and Fables''
"The Misadventures of John Nicholson: A Christmas Story"	1887	Uncollected
"The Bottle Imp"	1891	''Island Nights' Entertainments''
"The Beach of Falesá"	1892	''Island Nights' Entertainments''	First published in ''The Illustrated London News'' in 1892
"The Isle of Voices"	1893	''Island Nights' Entertainments''

Other works

"Béranger, Pierre Jean de", article for the ninth edition of the ''Encyclopædia Britannica'' (1875–89)

''Edinburgh: Picturesque Notes'' (1879)

''Virginibus Puerisque, and Other Papers'' (1881), essays including "An Apology for Idlers"

''Familiar Studies of Men and Books'' (1882)

''Memories and Portraits'' (1887), a collection of essays.

''Aes Triplex'' (1887)

''Father Damien: an Open Letter to the Rev. Dr. Hyde of Honolulu'' (1890)

''Vailima Letters'' (1895)

''The New Lighthouse on the Dhu Heartach Rock, Argyllshire'' (1995). Based on an 1872 manuscript edited by R. G. Swearingen. California. Silverado Museum.

''Sophia Scarlet'' (2008). Based on 1892 manuscript edited by Robert Hoskins. AUT Media (AUT University).

Poetry

''A Child's Garden of Verses'' (1885), written for children but also popular with their parents. Includes such favourites as "My Shadow" and "The Lamplighter". Often thought to represent a positive reflection of the author's sickly childhood.

''Underwoods'' (1887), a collection of poetry written in both English and Scots.

''Ticonderoga: A Legend of the West Highlands'' (1887). Based on a famous Scottish ghost story.

''Ballads'' (1891)

''Songs of Travel and Other Verses'' (1896)

Travel writing

''An Inland Voyage'' (1878), travels with a friend in a "Rob Roy" canoe from Antwerp (Belgium) to Pontoise, just north of Paris.

''Travels with a Donkey in the Cévennes'' (1879), two weeks' solo ramble (with Modestine as his beast of burden) in the mountains of Cévennes (south-central France), one of the first books to present hiking and camping as recreational activities. It tells of commissioning one of the first sleeping bags.

''The Silverado Squatters'' (1883). An unconventional honeymoon trip to an abandoned mining camp in Napa Valley with his new wife Fanny and her son Lloyd. He presciently identifies the California wine industry as one to be reckoned with.

''Across the Plains'' (written in 1879–80, published in 1892). Second leg of his journey, by train from New York to California (then picks up with ''The Silverado Squatters''). Also includes other travel essays.

''The Amateur Emigrant'' (written 1879–80, published 1895). An account of the first leg of his journey to California, by ship from Europe to New York. Andrew Noble (''From the Clyde to California: Robert Louis Stevenson’s Emigrant Journey'', 1985) considers it to be his finest work.

''The Old and New Pacific Capitals'' (1882). An account of his stay in Monterey, California in August to December 1879. Never published separately. See, for example, James D. Hart, ed., ''From Scotland to Silverado'', 1966.

''Essays of Travel'' (London: Chatto & Windus, 1905)

Island literature

Although not well known, his island fiction and non-fiction is among the most valuable and collected of the 19th century body of work that addresses the Pacific area.

Non-fiction works on the Pacific

''In the South Seas'' (1896). A collection of Stevenson's articles and essays on his travels in the Pacific.

''A Footnote to History, Eight Years of Trouble in Samoa'' (1892).

Musical compositions

Stevenson was an amateur composer who wrote songs typical of California in the 1880s, salon-type music, entertaining rather than serious. A flageolet player, Stevenson had studied harmony and simple counterpoint and knew such basic instrumental techniques as transposition. Some song titles include "Fanfare", "Tune for Flageolet", "Habanera", and "Quadrille". Robert Hughes in 1968 arranged a number of Stevenson's songs for chamber orchestra, which went on a tour of the Pacific Northwest in that year.

See also

Robert Louis Stevenson State Park

Victorian literature

References

Secondary literature

Graham Balfour, ''The Life of Robert Louis Stevenson'', London: Methuen, 1901.

John Jay Chapman "Robert Louis Stevenson", Emerson, and Other Essays''. New York: AMS Press, 1969, ISBN 0404006191 (reprinted from the edition of 1899)

David Daiches, "Robert Louis Stevenson and his World", London: Thames and Hudson, 1973, ISBN 0500130450

J. C. Furnas, ''Voyage to Windward: The Life of Robert Louis Stevenson'', London: Faber and Faber, 1952

Claire Harman, ''Robert Louis Stevenson: A Biography'', HarperCollins, ISBN 0-00-711321-8 [reviewed by Matthew Sturgis in ''The Times Literary Supplement'', 11 March 2005, page 8]

James Pope-Hennessy, ''Robert Louis Stevenson - A Biography'', London: Cape, 1974, ISBN 0224010077

Rosaline Masson, ''Robert Louis Stevenson''. London: The People's Books, 1912.

Rosaline Masson, ''The life of Robert Louis Stevenson''. Edinburgh & London: W. & R. Chambers, 1923.

Rosaline Masson (editor), ''I can remember Robert Louis Stevenson''. Edinburgh & London: W. & R. Chambers, 1923.

Ernest Mehew, "Robert Louis Stevenson", ''Oxford Dictionary of National Biography'', Oxford: OUP, 2004. Retrieved on 29 September 2008

Roland Paxton, "Stevenson, Thomas (1818-1887)", ''Oxford Dictionary of National Biography'', Oxford: OUP, 2004. Retrieved on 11 October 2008

Eve Blantyre Simpson, ''Robert Louis Stevenson's Edinburgh Days'', London: Hodder & Stoughton, 1898.

Eve Blantyre Simpson, ''The Robert Louis Stevenson Originals'', [With illustrations and facsimiles], London& Edinburgh: T.N. Foulis, 1912.

External links

Works

Works by or about Robert Louis Stevenson at Internet Archive and Google Books (scanned books original editions color illustrated)

(plain text and HTML)

Works by Robert Louis Stevenson, at the Online Books Page (plain text and HTML)

Essays by Stevenson at Quotidiana.org

151 poems by Robert Louis Stevenson, at Poetry Archive

"Henry David Thoreau: His Character and Opinions", by Robert Louis Stevenson

''Fables'', by Robert Louis Stevenson, at The University of Wisconsin Digital Collections Center.

Works by Robert Louis Stevenson in PDF at Ria Press.

Stevenson's writings in Scots at ScotsteXt

Steven's Library, database of books in RLS's library.

About

There are over 200 published biographies of RLS

''Robert Louis Stevenson: a record, an estimate, and a memorial'', by Alexander H. Japp

''Robert Louis Stevenson'', a biography by Sir Walter Alexander Raleigh

Robert Louis Stevenson: a memoir (1895), by Edmund Gosse who knew Stevenson personally.

The Life of Robert Louis Stevenson (1913) by Graham Balfour, Stevenson's cousin.

Robert Louis Stevenson: biography (1911), by Edmund Gosse, from the ''Encyclopædia Britannica Eleventh Edition''

Robert Louis Stevenson, biography from the ''Dictionary of Literary Biography'', 1987.

The bell rock lighthouse and the Stevensons: the history of an old sea tower and a family of engineers

Websites

The Robert Louis Stevenson Website at Edinburgh Napier University

''Journal of Stevenson Studies''

Robert Louis Stevenson trail GR70

Silverado Museum, California, devoted to Robert Louis Stevenson

Category:Alumni of the University of Edinburgh Category:British non-fiction outdoors writers Category:Deaths from cerebral hemorrhage Category:Edinburgh Academicals Category:Lallans poets Category:People from Edinburgh Category:People illustrated on sterling banknotes Category:Scottish children's writers Category:Scottish historical novelists Category:Scottish horror writers Category:Scottish novelists Category:Scottish poets Category:Scottish Presbyterians Category:Scottish short story writers Category:Scottish travel writers Category:1850 births Category:1894 deaths Category:19th-century Scottish people Category:Samoan writers Category:Fabulists

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B.W. Stevenson (5 October 1949 - 28 April 1988), born Louis Charles Stevenson, was an American country pop artist, working in a genre now called progressive country. "B.W." stood for "Buckwheat." Stevenson is most famous for his song "My Maria", co-written with Daniel Moore.

He was born in Dallas, Texas and attended W.H. Adamson High School with such other future noted musicians as Michael Martin Murphey, Ray Wylie Hubbard, and Larry Groce.

As recorded by Stevenson, "My Maria" became a hit, reaching #9 on ''Billboard'''s Hot 100 for the week ending September 29, 1973. The tune was covered much later by the country duo Brooks & Dunn, for whom it was a three-week #1 country hit in mid 1996. Stevenson had several other successful chart singles, including "A Little Bit of Understanding" and the original version of Daniel Moore's "Shambala", which in a cover version by Three Dog Night reached #3. However, Stevenson never again regained the success he had with the release of "My Maria". Stevenson recorded one Contemporary Christian album "Lifeline" produced by Chris Christian that had success on Christian radio with the hit "Headed Home". During the time he recorded "Lifeline", he lived next door to Chris Christian in Beverly Hills, California.

Author Jan Reid devotes a chapter to Stevenson in his book ''The Improbable Rise of Redneck Rock'', dubbing him "The Voice".

Stevenson died undergoing heart valve surgery at the age of 38. Since his death, Poor David's Pub in Dallas has held an annual songwriting competition in his memory.

Discography

1972 ''B.W. Stevenson'' (RCA)

1972 ''Lead Free'' (RCA)

1973 ''My Maria'' (RCA)

1973 ''Calabasas'' (RCA)

1975 ''We Be Sailin''' (Warner Bros)

1977 ''The Best of B.W. Stevenson'' (RCA)

1977 ''Lost Feeling'' (Warner Bros)

1980 ''Lifeline'' (Home Sweet Home Records)

1990 ''Rainbow Down the Road'' (Amazing Records)

2000 ''Very Best of B.W. Stevenson'' (Collectables)

2003 ''Lead Free/B. W. Stevenson'' (Collectables)

2003 ''My Maria/Calabasas'' (Collectables)

2005 ''We Be Sailin'/Lost Feeling'' (Collectables)

Collaborators

Larry Carlton: guitar

Layton DePenning: guitar

Jim Gordon: drums

Al DeBoe: drums

Donny Dolan: drums

Joe Osborn: bass

Rod Garrison: bass

Lorna Willard: backing vocals

Venata Field: backing vocals

Chris Christian: guitar, keyboards, backing vocals

References

External links

CMT profile

Oldies.com bio

Bio of B.W. Stevenson including cause of death

B. W. Stevenson at Find A Grave

Category:1949 births Category:1988 deaths Category:People from Dallas, Texas Category:Musicians from Texas Category:American male singers

name	Lucy Maud Montgomery
alt	L.M. Montgomery
birth date	November 30, 1874
birth place	Clifton, Prince Edward Island
death date	April 24, 1942
death place	Toronto, Ontario
occupation	Novelist
nationality	Canadian
alma mater	Prince of Wales College, Dalhousie University
period	1891–1939
genre	Children's literature
notableworks	''Anne of Green Gables''
spouse	Ewan Mcdonald
children	Chester and Stuart
Influenced	Stephenie Meyer, Kit Pearson, Tracy Chevalier, Rachna Gilmore, Astrid Lindgren
portaldisp	}}

Lucy Maud Montgomery CBE (November 30, 1874 April 24, 1942), called "Maud" by family and friends and publicly known as L.M. Montgomery, was a Canadian author best known for a series of novels beginning with ''Anne of Green Gables,'' published in 1908. ''Anne of Green Gables'' was an immediate success. The central character, Anne, an orphaned girl, made Montgomery famous in her lifetime and gave her an international following. The first novel was followed by a series of sequels with Anne as the central character. Montgomery went on to publish 20 novels as well as 500 short stories and poems. Because many of the novels were set on Prince Edward Island, Canada and the Canadian province became literary landmarks.

Montgomery's work, diaries and letters have been read and studied by scholars and readers worldwide.

Early life

Lucy Maud Montgomery was born in Clifton (now New London), Prince Edward Island on November 30, 1874. Her mother, Clara Woolner Macneill Montgomery, died of tuberculosis when Montgomery was 21 months old (a year and 9 months). Stricken with grief over his wife’s death, Hugh Montgomery gave custody over to Montgomery’s maternal grandparents. Later he moved to Saskatchewan when Montgomery was seven years old. She went to live with her maternal grandparents, Alexander Marquis Macneill and Lucy Woolner Macneill, in the nearby community of Cavendish and was raised by them in a strict and unforgiving manner. Montgomery’s early life in Cavendish was very lonely. Despite having relations nearby, much of her childhood was spent alone. Montgomery credits this time of her life, in which she created many imaginary friends and worlds to cope with her loneliness, as what developed her creative mind.

In November 1890, Montgomery had her first work in the Charlottetown paper, Daily Patriot. She was as excited about this as she was about her return to her beloved Prince Edward Island, in 1891. The return 'home' was a great relief to her. Her home life was an unhappy one due to the fact that Montgomery and her stepmother, Mary Ann McRae, did not get along and because by, "... Maud’s account, her father's marriage was not a happy one." In 1893, following the completion of her grade school education in Cavendish, she attended Prince of Wales College in Charlottetown. Completing a two-year program in one year, she obtained her teaching certificate. In 1895 and 1896, she studied literature at Dalhousie University in Halifax, Nova Scotia.

Writing career, romantic interests, and family life

Upon leaving Dalhousie, Montgomery worked as a teacher in various island schools. Montgomery did not enjoy her teaching career; however, she was content because it afforded her time to write. Beginning in 1897, she began to have her short stories published in various magazines and newspapers. A prolific talent, Montgomery had over 100 stories published from 1897 to 1907 inclusive.

During her teaching years, Montgomery had numerous love interests. As a highly fashionable young woman, she enjoyed "slim, good looks," and she was the attention of several young men. In 1889, Montgomery began a relationship with a Cavendish boy named Nate Lockhart. To Montgomery, the relationship was merely a humorous and witty friendship. It ended abruptly when Montgomery refused his marriage proposal.

The early 1890s brought unwelcome advances from Mr. John A. Mustard and Will Pritchard. Mr. Mustard, her teacher, quickly became her suitor who tried to impress her with his knowledge of religious matters. His best topics of conversation were his thoughts on Predestination and "other dry points of theology." He held little appeal for Montgomery. During the period when Mustard’s interest became more pronounced, Montgomery found a new interest in Will Pritchard, the brother of her friend Laura Pritchard. This friendship was more amiable; however, again, Montgomery felt less than her suitor did for her. When Pritchard sought to take their friendship further, Montgomery resisted. Montgomery refused marriage proposals from both because the former was narrow-minded and latter was merely a good chum. She ended the period of flirtation when she moved to Prince Edward Island. However, she and Pritchard did keep up correspondence over six years until Pritchard caught influenza and died in 1897.

In 1897, Montgomery accepted the proposal of Ed Simpson, who was a student in French River near Cavendish. Montgomery wrote that she accepted his proposal out of a desire for "love and protection" and because she felt her prospects were rather low. While teaching in Lower Bedeque, she had a brief but passionate romantic attachment to Herman Leard, a member of the family with which she boarded. In 1898, after much unhappiness and disillusionment, Montgomery broke off her engagement to Simpson. Montgomery no longer sought romantic love.

In 1898, Montgomery moved back to Cavendish to live with her widowed grandmother. For a short time in 1901 and 1902, she worked in Halifax for the newspapers ''Chronicle'' and ''Echo.'' She returned to live with her grandmother in 1902. Montgomery was inspired to write her first books during this time on Prince Edward Island. Over the next thirteen years, Montgomery stayed in Cavendish to take care of her grandmother. This coincided with period of considerable income from her publications. Although she enjoyed this income, she was aware that “marriage was a necessary choice for women in Canada.” Montgomery underwent several periods of depression while trying to cope with the duties of motherhood and church life and with her husband’s attacks of religious melancholia and deteriorating health: "For a woman who had given the world so much joy was mostly an unhappy one."

Montgomery wrote her next eleven books from the Leaskdale manse. The structure was subsequently sold by the congregation and is now the Lucy Maud Montgomery Leaskdale Manse Museum. In 1926, the family moved in to the Norval Presbyterian Charge, in present-day Halton Hills, Ontario, where today the Lucy Maud Montgomery Memorial Garden can be seen from Highway 7.

In 1935, upon her husband's retirement, Montgomery moved to Swansea, Ontario, a suburb of Toronto, buying a house which she named Journey's End, situated on the Humber River. Montgomery continued to write, publishing ''Anne of Windy Poplars'' in 1936, ''Jane of Lantern Hill'' in 1937, and ''Anne of Ingleside'' in 1939.

In the last year of her life, Montgomery completed what she intended to be a ninth book featuring Anne, titled ''The Blythes Are Quoted''. It included fifteen short stories (many of which were previously published) that she revised to include Anne and her family as mainly peripheral characters; forty-one poems (most of which were previously published) that she attributed to Anne and to her son Walter, who died as a soldier in the Great War; and vignettes featuring the Blythe family members discussing the poems. An abridged version, which shortened and reorganized the stories and omitted all the vignettes and all but one of the poems, was published as a collection of short stories ''The Road to Yesterday'' in 1974. A complete edition of ''The Blythes Are Quoted'', edited by Benjamin Lefebvre, was published in its entirety by Viking Canada in October 2009.

Death and legacy

thumb|Lucy Maud Montgomery MacDonaldwife ofEwan MacDonald1874 - 1942 It was reported that Montgomery died from coronary thrombosis in Toronto. However, it was revealed by her granddaughter, Kate Macdonald Butler, in September 2008 that Montgomery suffered from depression - possibly as a result of caring for her mentally ill husband for decades - and took her own life via a drug overdose. But, there is another point of view. According to Mary Rubio, who wrote a biography of Montgomery ''Lucy Maud Montgomery: The Gift of Wings'' (2008), the message was intended to be a journal entry rather than a suicide note.

She was buried at the Cavendish Community Cemetery in Cavendish following her wake in the Green Gables farmhouse and funeral in the local Presbyterian church.

During her lifetime, Montgomery published 20 novels, over 500 short stories, an autobiography, and a book of poetry. Aware of her fame, by 1920 Montgomery began editing and recopying her journals, presenting her life as she wanted it remembered. In doing so certain episodes were changed or omitted. Her major collections are archived at the University of Guelph, while the L.M. Montgomery Institute at the University of Prince Edward Island coordinates most of the research and conferences surrounding her work. The first biography of Montgomery was ''The Wheel of Things: A Biography of L.M. Montgomery,'' (1975) written by Mollie Gillen. Dr. Gillen also discovered over 40 of Montgomery's letters to her pen-friend George Boyd MacMillan in Scotland and used them as the basis for her work. Beginning in the 1980s, her complete journals, edited by Mary Rubio and Elizabeth Waterston, were published by the Oxford University Press. From 1988-95, editor Rea Wilmshurst collected and published numerous short stories by Montgomery.

Despite the fact that Montgomery published over twenty books, "she never felt she achieved her one 'great' book." Her readership, however, has always found her characters and stories to be among the best in fiction. Mark Twain said Montgomery’s Anne was “the dearest and most moving and delightful child since the immortal Alice. Montgomery was honoured by being the first female in Canada to be named a fellow of the Royal Society of Arts in England and by being invested in the Order of the British Empire in 1935.

Her fame was not limited to Canadian audiences. Anne of Green Gables became a success worldwide. For example, every year, thousands of Japanese tourists "make a pilgrimage to a green-gabled Victorian farmhouse in the town of Cavendish on Prince Edward Island...." A national park was established near Mongomery's home in Cavendish in honour of her works.

Montgomery's home of Leaskdale Manse in Ontario and the area surrounding Green Gables and her Cavendish home in Prince Edward Island have both been designated National Historic Sites of Canada. Montgomery herself was designated a Person of National Historic Significance by the Government of Canada in 1943.

Works

Novels

''Anne of Green Gables'' (1908)

''Anne of Avonlea'' (1909) (sequel to ''Anne of Green Gables'')

''Kilmeny of the Orchard'' (1910)

''The Story Girl'' (1911)

''The Golden Road'' (1913) (sequel to ''The Story Girl'')

''Anne of the Island'' (1915) (sequel to ''Anne of Avonlea'')

''Anne's House of Dreams'' (1917) (sequel to ''Anne of Windy Poplars'')

''Rainbow Valley'' (1919) (sequel to ''Anne of Ingleside'')

''Rilla of Ingleside'' (1921) (sequel to ''Rainbow Valley'')

''Emily of New Moon'' (1923)

''Emily Climbs'' (1925) (sequel to ''Emily of New Moon'')

''The Blue Castle'' (1926)

''Emily's Quest'' (1927) (sequel to ''Emily Climbs'')

''Magic for Marigold'' (1929)

''A Tangled Web'' (1931)

''Pat of Silver Bush'' (1933)

''Mistress Pat'' (1935) (sequel to ''Pat of Silver Bush'')

''Anne of Windy Poplars'' (1936) (sequel to ''Anne of the Island'')

''Jane of Lantern Hill'' (1937)

''Anne of Ingleside'' (1939) (sequel to ''Anne's House of Dreams'')

''The Blythes Are Quoted'', edited by Benjamin Lefebvre (2009) (sequel to ''Rilla of Ingleside'')

Short story collections

''Chronicles of Avonlea'' (1912)

''Further Chronicles of Avonlea'' (1920)

''The Road to Yesterday'' (1974)

''The Doctor's Sweetheart'', selected by Catherine McLay (1979)

''Akin to Anne: Tales of Other Orphans'', edited by Rea Wilmshurst (1988)

''Along the Shore: Tales by the Sea'', edited by Rea Wilmshurst (1989)

''Among the Shadows: Tales from the Darker Side'', edited by Rea Wilmshurst (1990)

''After Many Days: Tales of Time Passed'', edited by Rea Wilmshurst (1991)

''Against the Odds: Tales of Achievement'', edited by Rea Wilmshurst (1993)

''At the Altar: Matrimonial Tales'', edited by Rea Wilmshurst (1994)

''Across the Miles: Tales of Correspondence'', edited by Rea Wilmshurst (1995)

''Christmas with Anne and Other Holiday Stories'', edited by Rea Wilmshurst (1995)

Short stories by chronological order

''Lucy Maud Montgomery Short Stories: 1896 to 1901'' (2008) ISBN 978-1406565102

''Lucy Maud Montgomery Short Stories: 1902 to 1903'' (2008) ISBN 978-1406565119

''Lucy Maud Montgomery Short Stories: 1904'' (2008) ISBN 978-1406565126

''Lucy Maud Montgomery Short Stories: 1905 to 1906'' (2008) ISBN 978-1406565133

''Lucy Maud Montgomery Short Stories: 1907 to 1908'' (2008) ISBN 978-1406565140

''Lucy Maud Montgomery Short Stories: 1909 to 1922'' (2008) ISBN 978-1406565157

Poetry

''The Watchman & Other Poems'' (1916)

''The Poetry of Lucy Maud Montgomery'', selected by John Ferns and Kevin McCabe (1987)

Non-fiction

''Courageous Women'' (1934) (with Marian Keith and Mabel Burns McKinley)

Autobiography

''The Alpine Path: The Story of My Career'' (1975; originally published in ''Everywoman's World'' in 1917)

''The Selected Journals of L.M. Montgomery'' (5 vols.), edited by Mary Rubio and Elizabeth Waterston (1985–2004)

Notes

References

External links

Texts, images and collections

Works by L M Montgomery at Project Gutenberg Australia

Picturing A Canadian Life: L.M. Montgomery's Personal Scrapbooks and Book Covers

L.M. Montgomery Collection at the University of Guelph Library, Archival and Special Collections, contains her personal journals, scrapbooks, and more than 800 items

Representative Poetry Online

Lucy Maud Montgomery's contract for Anne of Green Gables, 1907

Organizations

The L.M. Montgomery Literary Society This site includes information about Montgomery's works and life and research from the newsletter, ''The Shining Scroll''.

L.M. Montgomery Institute

L.M. Montgomery Research Centre Highlights the extensive L.M. Montgomery collection at the University of Guelph Library Archival & Special Collections.

Lucy Maud Montgomery Leaskdale Manse Museum Website

The L.M. Montgomery Research Group is a site that includes a blog, an extensive bibliography of reference materials, and a complete filmography of all adaptations of Montgomery texts.

Category:1874 births Category:1942 deaths Category:Canadian Christians Category:Canadian novelists Category:Canadian diarists Category:Canadian children's writers Category:Canadian women writers Category:Women diarists Category:People from Queens County, Prince Edward Island Category:Canadian Presbyterians Category:People from Prince Albert, Saskatchewan Category:Dalhousie University alumni Category:Writers from Prince Edward Island Category:Officers of the Order of the British Empire Category:Commanders of the Order of the British Empire Category:National Historic Persons of Canada Category:People from Toronto

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