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{{About|Jesus of Nazareth}}
{{featured article}}
{{Use mdy dates|date=October 2013}}

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{{Infobox person
|name = Jesus
|image = StJohnsAshfield StainedGlass GoodShepherd-frame crop.jpg|alt=A stained glass depiction of Jesus as a Caucasian man with long brown hair, a beard and the characteristic Christian cross inscribed in the halo behind his head. The figure dressed in a white inner robe cover by a shorter, looser scarlet robe. Depicted as a Shepherd, he is holding a crux in his left hand and carrying a lamb in his right. Sheep are positioned to the left and right of the figure.
|caption = Jesus [[Jesus#Depictions|depicted]] as the [[Good Shepherd]]<br /><small>([[stained glass]] at [[St John's Ashfield]])</small>
|birth_date = 7–2 BC{{efn|John P. Meier writes that Jesus' birth year is ''c.'' 7/6 BC.<ref name=Meier1991>{{cite book|last=Meier|first=John P.|title=A Marginal Jew: The roots of the problem and the person|year=1991|publisher=Yale University Press|isbn=978-0-300-14018-7|page=407}}</ref> Rahner states that the consensus among historians is ''c.'' 4 BC.{{sfn|Rahner|2004|p=732}} Sanders favors ''c.'' 4 BC, and refers to the general consensus.{{sfn|Sanders|1993|pp=10–11}} Finegan supports ''c.'' 3/2 BC, defending it comprehensively according to early Christian traditions.<ref name=Finegan>{{cite book|first=Jack |last=Finegan|title= Handbook of Biblical Chronology, rev. ed.|year=1998|publisher=Hendrickson Publishers| isbn= 978-1-56563-143-4|page=319}}</ref>
}}

<!--scholars debate the exact town, so the Infobox just says Judea -->
|birth_place = [[Judea (Roman province)|Judea]], [[Roman Empire]]<ref>{{cite book|first=Raymond E.|last=Brown|title=The birth of the Messiah: a commentary on the infancy narratives in Matthew and Luke|year=1977|isbn=978-0-385-05907-7|publisher=Doubleday |page=513}}</ref>
|parents = {{unbulleted list|[[Mary (mother of Jesus)|Mary]]|[[Saint Joseph|Joseph]]{{efn|Traditionally, Christians believe that Mary conceived her son miraculously by the agency of the Holy Spirit. Muslims believe that she conceived her son miraculously by the command of God. Saint Joseph was from these perspectives the acting father in the physical world.}}}}
|death_place = Judea, Roman Empire
|death_date = 30–33 AD{{efn|Most scholars estimate 30 or 33 AD as the year of Jesus' crucifixion.<ref name=Humphreys1992>{{cite journal | url=http://www.tyndalehouse.com/tynbul/library/TynBull_1992_43_2_06_Humphreys_DateChristsCrucifixion.pdf#page=9 | title=The Jewish Calendar, a Lunar Eclipse and the Date of Christ's Crucifixion | journal=Tyndale Bulletin | year=1992 | volume=43 | issue=2 | page=340 | first1=Colin J. | last1=Humphreys | first2=W.G. | last2=Waddington}}</ref>}}

<!--CAUSE OF DEATH is stated in the article to be crucifixion according to the large majority of scholars and the info box should reflect that, hence do not just add passing comments here-->
|death_cause = [[Crucifixion of Jesus|Crucifixion]]{{efn|James D.G. Dunn writes that the baptism and crucifixion of Jesus "command almost universal assent" and "rank so high on the 'almost impossible to doubt or deny' scale of historical facts" that they are often the starting points for the study of the historical Jesus.{{sfn|Dunn|2003|p=339}} Bart Ehrman says that the crucifixion of Jesus on the orders of Pontius Pilate is the most certain element about him.{{sfn| Ehrman|1999|p=101}} John Dominic Crossan and Richard G. Watts state that the crucifixion of Jesus is as certain as any historical fact can be.{{sfn|Crossan|Watts|1999|p=96}} Paul R. Eddy and Gregory A. Boyd say that non-Christian confirmation of the crucifixion of Jesus is now "firmly established".{{sfn|Eddy|Boyd|2007|p=173}}
}}
|home_town = [[Nazareth]], [[Galilee]]{{sfn|Theissen|Merz|1998}}
<!--Please do not expand this infobox. See the FAQ in the talk page. -->
}}
{{Jesus|right}}

<!-- The paragraph below was created by consensus after considerable discussion by a variety of editors. Out of courtesy for this process, please discuss any proposed changes on the talk page before editing it. -->
'''Jesus''' ({{IPAc-en|ˈ|dʒ|iː|z|ə|s}}; {{lang-grc-gre|Ἰησοῦς|Iesous}}; 7–2 BC to 30–33 AD), also referred to as '''Jesus of Nazareth''', is the central figure of [[Christianity]] (the [[Major religious groups#World Religion Database|world's largest religion]]),<ref>{{cite news |title=Study: Christian population shifts from Europe |author=Zoll, Rachel |url=http://www.guardian.co.uk/world/feedarticle/10003271|newspaper=The Guardian |date=December 19, 2011 }}</ref> whom the teachings of most [[Christian denominations]]<!-- NOTE: "most" makes a required distinction in that Christianity is diverse, and not all are Trinitarian or Nicene-based --> hold to be the [[Son of God]]. Christianity regards Jesus as the awaited [[Messiah]] of the [[Old Testament]] and refers to him as '''Jesus Christ''', a name that is also used in non-Christian contexts.

<!-- The paragraph below was created by consensus after considerable discussion by a variety of editors. Out of courtesy for this process, please discuss any proposed changes on the talk page before editing it. -->
<!--
READ THIS FIRST.
The following references are WP:RS sources which are used per WP:RS/AC guideline.
The issue has been discussed on the talk page at length
See the "talk page FAQ" about it—it may answer your question..

The main source says "scholars of antiquity", other sources say "scholars", "biblical scholars and classical historians" and "historians".

Sources do not say "X scholars" or "Christian scholars", so do not modify it as such
for that will make it deviate from what the sources state.
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-->
Virtually all modern scholars of antiquity agree that [[Historicity of Jesus|Jesus existed historically]],{{efn|In a 2011 review of the state of modern scholarship, [[Bart Ehrman]] wrote, "He certainly existed, as virtually every competent scholar of antiquity, Christian or non-Christian, agrees".<ref>{{cite book|first=Bart|last=Ehrman|year=2011|title=Forged: writing in the name of God – Why the Bible's Authors Are Not Who We Think They Are|isbn=978-0-06-207863-6 |url=http://books.google.com/?id=MtOMO8i4GLoC&printsec=frontcover#v=onepage&q&f=false |publisher=HarperCollins |page=285}}</ref> [[Richard A. Burridge]] states: "There are those who argue that Jesus is a figment of the Church's imagination, that there never was a Jesus at all. I have to say that I do not know any respectable critical scholar who says that any more".<ref>{{cite book|title=Jesus Now and Then|first1= Richard A.|last1= Burridge |first2= Graham |last2= Gould|year=2004| isbn= 978-0-8028-0977-3 |page=34 |publisher=Wm. B. Eerdmans Publishing}}</ref> [[Robert M. Price]] does not believe that Jesus existed, but agrees that this perspective runs against the views of the majority of scholars.<ref>{{cite encyclopedia|first=Robert M. |last=Price |title=Jesus at the Vanishing Point|encyclopedia= The Historical Jesus: Five Views|editor-last1= Beilby|editor-last2= Eddy|year= 2009 |publisher= InterVarsity| isbn= 978-0-8308-7853-6 | editor-first= James K.|pages=55, 61 |url=http://books.google.com/books?id=O33P7xrFnLQC&pg=PA55#v=onepage&q&f=false |editor2-first= Paul R.}}</ref> [[James Dunn (theologian)|James D.G. Dunn]] calls the theories of Jesus' non-existence "a thoroughly dead thesis".<ref>{{cite encyclopedia|title=Paul's understanding of the death of Jesus|encyclopedia=Sacrifice and Redemption|first= Stephen W.|last= Sykes |year=2007| publisher= Cambridge University Press| isbn= 978-0-521-04460-8|pages=35–36}}</ref> [[Michael Grant (author)|Michael Grant]] (a [[classicist]]) wrote in 1977, "In recent years, 'no serious scholar has ventured to postulate the non historicity of Jesus' or at any rate very few, and they have not succeeded in disposing of the much stronger, indeed very abundant, evidence to the contrary".<ref name=Grant1977>{{cite book|first=Michael|last=Grant|title=Jesus: An Historian's Review of the Gospels|publisher=Scribner's|year=1977|isbn=978-0-684-14889-2|page=200}}</ref> [[Robert E. Van Voorst]] states that biblical scholars and classical historians regard theories of non-existence of Jesus as effectively refuted.{{sfn|Van Voorst|2000|p=16}}<!--Note that this is a different statement with a different qualifier from the existence statement-->}} although [[quest for the historical Jesus|there is little agreement]] on the [[Historical reliability of the Gospels|reliability of the gospel narratives]] and how closely the biblical Jesus reflects the historical Jesus.{{sfn|Powell|1998|pp=168–173}} Most scholars agree that Jesus was a [[Jewish]] teacher or [[rabbi]] from [[Galilee]] who preached his message [[Oral gospel traditions|orally]],<ref>James D. G. Dunn, ''The Oral Gospel Tradition'', Wm. B. Eerdmans Publishing, 2013. [http://www.google.de/search?tbm=bks&hl=en&q=+%22teachers+in+the+earliest+communities51+is+best+explained+by+the+communities%27+reliance+on+them+as+repositories+of+community+tradition.52+This+in+turn+suggests+that+the+teachers+would+be+responsible+for+a+body+of+teaching%2C+presumably+what+Luke+refers+to+as+the+apostles+teaching%22#hl=en&q=%22Second+Temple+Iudaism%22+%22was+predominantly+an+oral+society%22+-Judaism&tbm=bks pp 290-291]</ref> [[Baptism of Jesus|was baptized]] by [[John the Baptist]], and [[Crucifixion of Jesus|was crucified]] in [[Jerusalem]] on the orders of the [[Roman governor|Roman prefect]], [[Pontius Pilate]].{{sfn|Levine|2006|p=4}} Scholars have constructed various [[Portrait (literature)|portraits]] of the [[historical Jesus]], which often depict him as having one or more of the following roles: the leader of an [[apocalypticism|apocalyptic]] movement, Messiah, a charismatic healer, a sage and philosopher, or an [[egalitarianism|egalitarian]] [[social reform]]er.{{sfn|Köstenberger| Kellum | Quarles |2009 |pp= 124–125}} Scholars have correlated the [[New Testament]] accounts with non-Christian historical records to arrive at an estimated [[Chronology of Jesus|chronology of Jesus' life]]. The most widely used [[calendar era]] in the world, in which the current year is {{CURRENTYEAR}} (abbreviated as "[[Anno Domini|AD]]", alternatively referred to as "[[Common Era|CE]]"), counts from [[Anno_Domini#History|a medieval estimate]] of the birth year of Jesus.

Christians believe that Jesus has a "unique significance" in the world.<ref>{{cite book |title= Christianity: A Very Short Introduction|edition= |last= Woodhead|first= Linda |year= 2004|publisher= Oxford University Press |location= Oxford|isbn= |pages= n.p.}}</ref> Christian doctrines include the beliefs that Jesus was conceived by the [[Holy Spirit (Christianity)|Holy Spirit]], was [[Virgin birth of Jesus|born of a virgin]], performed [[Miracles of Jesus|miracles]], founded [[Christian Church|the Church]], died by crucifixion as a sacrifice to achieve [[Atonement in Christianity|atonement]], [[Resurrection of Jesus|rose from the dead]], and [[Ascension of Jesus|ascended]] into [[Heaven (Christianity)|heaven]], whence he [[Second Coming|will return]].{{sfn|Grudem|1994|pp=568–603}} The great majority of Christians worship Jesus as the [[Incarnation (Christianity)|incarnation]] of [[God the Son]], the second of three [[Person (theology)#Christian theology|persons]] of a [[Trinity|Divine Trinity]]. A few Christian groups [[Nontrinitarianism|reject Trinitarianism]], wholly or partly, as non-scriptural.

[[Jesus in Islam|In Islam]], Jesus (commonly transliterated as {{transl|ar|ISO|[[Isa (name)|''Isa'']]}}) is considered one of [[God in Islam|God's]] important [[Prophets of Islam|prophets]] and the Messiah (''[[Masih|al-Masih]]'').<ref name="CEI"/> To Muslims, Jesus is a [[Prophets and messengers in Islam|bringer of scripture]] and the child of a virgin birth, but neither divine nor the victim of crucifixion. Judaism [[Jewish views of Jesus|rejects]] the belief that Jesus was the awaited Messiah, arguing that he did not fulfill the [[Jewish messiah|Messianic prophecies]] in the [[Tanakh]].
{{TOC limit|3}}

== Etymology of names ==
{{further|Jesus (name)|Holy Name of Jesus|Name of God in Christianity|Yeshua (name)}}

A typical [[Jews|Jew]] in Jesus' time had only one name, sometimes supplemented with the father's name or the individual's hometown.<ref name=Britannica /> Thus, in the [[New Testament]], Jesus is referred to as "Jesus of Nazareth"{{efn|This article uses quotes from the [[New Revised Standard Version]] of the Bible.}} ([[s:Bible (American Standard)/Matthew#26:71|Matthew 26:71]]), "Joseph's son" ([[s:Bible (American Standard)/Luke#4:22|Luke 4:22]]), and "Jesus son of Joseph from Nazareth" ([[s:Bible (American Standard)/John#1:45|John 1:45]]). However, in [[s:Bible (American Standard)/Mark#6:3|Mark 6:3]], rather than being called the son of Joseph, he is referred to as "the son of Mary and brother of James and Joses and Judas and Simon". The name ''Jesus'', as found in several modern languages, is derived from the Latin ''Iesus'', a [[transliteration]] of the [[Greek language|Greek]] {{lang|grc|Ἰησοῦς}} (''{{lang|grc-Latn|Iesous}}'').<ref name="CE name">{{CathEncy | wstitle=Origin of the Name of Jesus Christ | first= Anthony J. |last= Maas}}</ref> The Greek form is a rendition of the [[Aramaic language|Aramaic]] {{rtl-lang|arc|ישוע}} (''Yeshua''), which is derived from the [[Hebrew language|Hebrew]] {{rtl-lang|arc|יהושע}} (''Yehoshua'').<ref name="EhrmanDid29"/><ref>{{cite web|title=Joshua|url=http://www.merriam-webster.com/dictionary/joshua|publisher=Merriam-Webster|accessdate=August 4, 2013}}</ref> The name ''Yeshua'' appears to have been in use in Judea at the time of the birth of Jesus.<ref>{{cite book|publisher=Westminster John Knox Press |isbn=978-0-664-23433-1 |title=Matthew |first=Douglas |last=Hare |year=2009 |page=11}}</ref> The first-century works of historian Flavius Josephus (who wrote in [[Koine Greek]], the same language as that of the New Testament)<ref>{{cite book| first= Cleon |last=Rogers |title=Topical Josephus |publisher= Zondervan |year=1999 |page= 12 |url=http://books.google.com/books?id=zo44-XeRBg4C&pg=PA12#v=onepage&q&f=false| isbn= 9780310230175}}</ref> refer to at least twenty different people with the name Jesus (i.e. Ἰησοῦς).{{sfn|Eddy|Boyd|2007|p=129}} The etymology of Jesus' name in the context of the New Testament is generally given as "[[Yahweh]] is salvation".{{sfn|France|2007|p=53}}

Since early Christianity, Christians have commonly referred to Jesus as "Jesus Christ".{{sfn|Doninger|1999|p=212}} The word ''[[Christ]]'' is derived from the Greek {{lang|grc|Χριστός}} (''Christos''),<ref name="CE name"/><ref>{{cite book|last=Heil|first=John P.|title=Philippians: Let Us Rejoice in Being Conformed to Christ|year=2010|publisher=Society of Biblical Lit|isbn=978-1-58983-482-8|page=66|url=http://books.google.com/books?id=i4u42_PsPNsC&pg=PA66#v=onepage&q&f=false}}</ref> which is a translation of the Hebrew {{lang| he| מָשִׁיחַ}} (''{{unicode|Masiah}}''), meaning the "[[anointing|anointed]]" and usually transliterated into English as "[[Messiah]]".<ref>{{cite book|last=Gwynn|first=Murl E.|title=Conflict: Christianity's Love Vs. Islam's Submission|year=2011|publisher=iUniverse|isbn=978-1-4620-3484-0|page=92|url=http://books.google.com/books?id=7CGw_j-noWkC&pg=PA92#v=onepage&q&f=false}}</ref>{{sfn|Vine|1940|pp=274–275}} Christians designate Jesus as Christ because they believe he is the awaited Messiah [[Jesus and messianic prophecy|prophesied]] in the [[Hebrew Bible]] ([[Old Testament]]). In postbiblical usage, ''Christ'' became viewed as a name—one part of "Jesus Christ"—but originally it was a title.{{sfn|Pannenberg|1968|pp=30–31}}<ref>{{cite book|title=Theology of the New Testament| first=Rudolf K.|last= Bultmann |year=2007 |isbn= 1-932792-93-7 |page= 80 |publisher=Baylor University Press}}</ref> The term "Christian" (meaning "one who owes allegiance to the person Christ" or simply "follower of Christ") has been in use since the first century.{{sfn|Mills|Bullard|1998|p=[http://books.google.com/books?id=goq0VWw9rGIC&lpg=PA142&pg=PA142#v=onepage&q=142%20allegiance&f=false 142]}}<ref>{{cite web|url=http://studybible.info/strongs/G5546 |title= G5546 Χριστιανός |publisher= Strong's Greek Lexicon |accessdate=July 22, 2013}}</ref>

== Chronology ==
{{Main|Chronology of Jesus}}
[[File:Palestine in the time of Jesus.jpg|thumb|[[Judea]], [[Galilee]] and neighboring areas at the time of Jesus|alt=A map. See description]]

Most scholars agree that Jesus was a [[Galilee|Galilean]] Jew, born around the beginning of the first century, who died between 30 and 36 AD in [[Judea]].{{sfn|Köstenberger|Kellum|Quarles|2009|p=114}}{{sfn|Maier|1989|p=124}} The general scholarly consensus is that Jesus was a contemporary of [[John the Baptist]] and was crucified by Roman governor [[Pontius Pilate]], who held office from 26 to 36 AD.{{sfn|Levine|2006|p=4}} Most scholars hold that Jesus lived in Galilee and Judea and did not preach or study elsewhere.<ref name=Dunn303>{{cite encyclopedia|title=The Spirit-Filled Experience of Jesus|url=http://books.google.com/books?id=37uJRUF6btAC&pg=PA303#v=onepage&q&f=false|first=Marcus J. |last=Borg |encyclopedia=The Historical Jesus in Recent Research|editor-last1= Dunn |editor2-last=McKnight|year= 2006 |isbn= 978-1-57506-100-9 |page= 303|editor-first=James D.G. |publisher= Eisenbrauns |editor2-first=Scot}}</ref>

The gospels offer several clues concerning the year of Jesus' birth. [[s:Bible (American Standard)/Matthew#2:1|Matthew 2:1]] associates the birth of Jesus with the reign of [[Herod the Great]], who died around 4 BC, and [[s:Bible (American Standard)/Luke#1:5|Luke 1:5]] mentions that Herod was on the throne shortly before the birth of Jesus,{{sfn|Maier|1989|pp=115–118}}{{sfn|Niswonger|1992|pp=121–122}} although this gospel also associates the birth with the [[Census of Quirinius]] which took place ten years later.{{sfn|Köstenberger|Kellum|Quarles|2009|pp=137–138}}{{sfn|Niswonger|1992|pp=122–124}} [[s:Bible (American Standard)/Luke#3:23|Luke 3:23]] states that Jesus was "about thirty years old" at the start of his [[ministry of Jesus|ministry]], which according to [[wikisource:Bible (American Standard)/Acts#10:37|Acts 10:37–38]] was preceded by John's ministry, itself recorded in [[s:Bible (American Standard)/Luke#3:1|Luke 3:1–2]] to have begun in the 15th year of [[Tiberius]]' reign (28 or 29 AD).{{sfn|Niswonger|1992|pp=121–122}}<ref name="Vermes2006">{{cite book | first = Géza | last = Vermes | title = The Nativity: History and Legend | publisher = Random House Digital | year = 2010|pages=81–82 |url = http://books.google.com/books?id=a9EiEU_Yz_kC&pg=PA81#v=onepage&q&f=false |isbn=978-0-307-49918-9}}</ref> By collating the gospel accounts with historical data and using various other methods, most scholars arrive at a date of birth between 6 and 4 BC for Jesus,<ref name="Vermes2006"/>{{sfn|Dunn|2003|p=324}} but some propose estimates that lie in a wider range.{{efn|For example, John P. Meier states that Jesus' birth year is ''c.'' 7/6 BC,<ref name=Meier1991/> while Finegan favors ''c.'' 3/2 BC.<ref name=Finegan/>}} The [[calendar era]] [[Anno Domini]] (abbreviated as "A.D.", alternatively referred to as "[[Common Era|C.E.]]") is based on the birth of Jesus, although the exact method used for its formation by [[Dionysius Exiguus|Dionysius]] in the 6th century is less than certain.<ref>{{cite book|first=Rens |last=Bod |title=A New History of the Humanities |publisher= Oxford University Press |year=2013 |page=87 |url=http://books.google.com/books?id=KaOcAQAAQBAJ&pg=PA87#v=onepage&q&f=false|isbn=9780199665211}}</ref><ref>[http://books.google.com/books?id=S8uSmV3wKecC&pg=PA1&hl=en&sa=X&ei=hQGeUt_1G8HK2gWKlYFg&ved=0CDsQ6AEwBw#v=onepage&q&f=false Jesus Christ in World History, by Jan A. B. Jongeneel, pg 1]</ref>

The years of Jesus' ministry have been estimated using several different approaches.{{sfn|Köstenberger |Kellum|Quarles|2009|p=140}}{{sfn|Freedman|2000|p=249}} One of these applies the reference in [[wikisource:Bible (American Standard)/Luke#3:1|Luke 3:1–2]], [[wikisource:Bible (American Standard)/Acts#10:37|Acts 10:37–38]] and the dates of Tiberius' reign, which are well known, to give a date of around 28–29 AD for the start of Jesus' ministry.{{sfn|Maier|1989|pp=120–121}} Another approach uses the statement about the temple in [[s:Bible (American Standard)/John#2:13|John 2:13–20]], which asserts that the [[Jerusalem Temple|temple in Jerusalem]] was in its 46th year of construction at the start of Jesus' ministry, together with [[wikisource:The Antiquities of the Jews/Book XV|Josephus' statement]] that the temple's reconstruction was started by Herod in the 18th year of his reign, to estimate a date around 27–29 AD.{{sfn|Köstenberger|Kellum|Quarles|2009|p=140}}{{sfn|Maier|1989|p=123}} A further method uses the date of the [[death of John the Baptist]] and the marriage of [[Herod Antipas]] to [[Herodias]], based on the writings of Josephus, and correlates it with [[s:Bible (American Standard)/Matthew#14:4|Matthew 14:4]] and [[wikisource:Bible (American Standard)/Mark#6:18|Mark 6:18]].<ref>{{cite encyclopedia|first=Craig |last=Evans|year= 2006| url=http://books.google.com/books?id=wMbEyeDSQQgC&pg=PA55#v=onepage&q&f=false |title=Josephus on John the Baptist| encyclopedia=The Historical Jesus in Context |editor-last1=Levine|editor-last2=Allison|editor-first3=John D.|editor-last3=Crossan|publisher=Princeton University Press| isbn= 978-0-691-00992-6 |pages=55–58| editor-first=Amy-Jill| editor2-first=Dale C.}}</ref><ref>{{cite book|title=Herodias: at home in that fox's den|first= Florence M.|last= Gillman |year=2003| isbn= 978-0-8146-5108-7| pages=25–30 |publisher= Liturgical Press}}</ref> Given that most scholars date the marriage of Herod and Herodias as AD 28–35, this yields a date about 28–29 AD.{{sfn|Freedman|2000|p=249}}

A number of approaches have been used to estimate the year of the [[Crucifixion of Jesus]]. Most scholars agree that he died between 30 and 33 AD.<ref name=Humphreys1992/>{{sfn|Köstenberger|Kellum|Quarles|2009|p=398}} The gospels state that the event occurred during the prefecture of Pilate, the Roman governor of Judea from 26 to 36 AD.{{sfn|Theissen|Merz|1998|pp=81–83}}<ref>{{cite book|last=Green |first=Joel B. |title=The gospel of Luke: New International Commentary on the New Testament Series |year= 1997 |publisher=Wm. B. Eerdmans Publishing |isbn= 978-0-8028-2315-1 |page=168 |url=http://books.google.com/?id=wzRVN2S8cVgC&printsec=frontcover#v=onepage&q&f=false }}</ref>{{sfn|Carter|2003|pp=44–45}} The date for the [[conversion of Paul]] (estimated to be 33–36 AD) acts as an upper bound for the date of Crucifixion. The dates for Paul's conversion and ministry can be determined by analyzing Paul's epistles and the Book of Acts.{{sfn|Köstenberger|Kellum |Quarles |2009|p=398–400}}<ref>{{cite book|first=Paul|last=Barnett|title=Jesus & the Rise of Early Christianity: A History of New Testament Times|year=2002 |isbn=978-0-8308-2699-5 |url=http://books.google.com/books?id=NlFYY_iVt9cC&pg=PA21#v=onepage&q&f=false |publisher=InterVarsity Press |page=21}}</ref> Astronomers since [[Isaac Newton]] have tried to estimate the precise date of the Crucifixion by analyzing lunar motion and calculating historic dates of [[Passover]],{{efn|The Synoptic Gospels and the Gospel of John differ on whether Jesus was crucified before or after the Passover meal, which marks the beginning of Passover.}} a festival based on the [[Lunisolar calendar|lunisolar]] [[Hebrew calendar]]. The most widely accepted dates derived from this method are April 7, 30 AD, and April 3, 33 AD (both [[Julian calendar|Julian]]).<ref>{{cite journal |last=Pratt |first=J. P. |year=1991 |title=Newton's Date for the Crucifixion |journal=Journal of the Royal Astronomical Society |volume=32 |pages=301–304 |url=http://www.johnpratt.com/items/docs/newton.html |bibcode=1991QJRAS..32..301P }}</ref>

== Life and teachings in the New Testament ==
{{Main|Life of Jesus in the New Testament}}
{{see also|New Testament places associated with Jesus|Names and titles of Jesus in the New Testament}}

The four [[canonical gospel]]s ([[Gospel of Matthew|Matthew]], [[Gospel of Mark|Mark]], [[Gospel of Luke|Luke]], and [[Gospel of John|John]]) are the main sources for the biography of Jesus, but other parts of the New Testament, such as the [[Pauline epistles]], which were probably written decades before the gospels, also include references to key episodes in his life, such as the [[Last Supper]] in [[s:Bible (American Standard)/1 Corinthians#11:23|1 Corinthians 11:23–26]].{{sfn|Blomberg|2009|pp=441–442}}<ref name=Fahlbusch52 />{{sfn|Evans|2003|pp=465–477}} [[Acts of the Apostles]] ([[s:Bible (American Standard)/Acts#10:37|10:37–38]] and [[s:Bible (American Standard)/Acts#19:4|19:4]]) refers to the early ministry of Jesus and its anticipation by John the Baptist.<ref name="Bruce1988">{{cite book|title=The Book of the Acts|first=Frederick F.|last= Bruce|year= 1988| isbn= 978-0-8028-2505-6 |page= 362 |publisher=Wm. B. Eerdmans Publishing}}</ref>{{sfn|Rausch|2003|p=77}} [[s:Bible (American Standard)/Acts#1:1|Acts 1:1–11]] says more about the [[Ascension of Jesus Christ|Ascension of Jesus]] (also mentioned in [[s:Bible (American Standard)/1 Timothy#3:16|1 Timothy 3:16]]) than the canonical gospels do.{{sfn|Evans|2003|pp=521–530}} Some early Christian and [[Gnosticism|Gnostic]] groups had separate descriptions of the life and teachings of Jesus that are not included in the New Testament. These include the [[Gospel of Thomas]], the [[Gospel of Peter]], and the [[Apocryphon of James]], among [[New Testament apocrypha|many other apocryphal writings]]. Most scholars consider these much later and less reliable accounts than the canonical gospels.{{sfn|Brown|1997|pp=835–840}}{{sfn|Chilton|Evans|1998|p= 482}}

=== Canonical gospel accounts ===
{{See also|Gospel harmony|Historical reliability of the Gospels|Internal consistency of the New Testament}}
[[File:P. Chester Beatty I, folio 13-14, recto.jpg|thumb|A 3rd-century Greek [[papyrus]] of the [[Gospel of Luke]]|alt=A four-page papyrus manuscript, which is torn in many places]]

The canonical gospels are four accounts, each written by a different author. The first to be written was the Gospel of Mark (written 60–75 AD), followed by the Gospel of Matthew (65–85 AD), the Gospel of Luke (65–95 AD), and the Gospel of John (75–100 AD).<ref>{{cite book | url=http://books.google.com/books?id=l2sloGWzzV8C&pg=PA58#v=onepage&q&f=false | title=Can We Trust the Gospels?: Investigating the Reliability of Matthew, Mark, Luke, and John | publisher=Crossway | year=2007 | page=58 | isbn=978-1-4335-1978-9 |first= Mark D. |last= Roberts}}</ref> They often differ in content and in the ordering of events.<ref>{{cite book|last=Humphreys|first=Colin J.|title=The Mystery of the Last Supper: Reconstructing the Final Days of Jesus|year=2011|publisher=Cambridge University Press|isbn=978-1-139-49631-5|pages=7–8|url=http://books.google.com/books?id=BEy1BZRRAPQC&pg=PA7#v=onepage&q&f=false}}</ref>

Three of them, Matthew, Mark, and Luke, are known as the [[Synoptic Gospels]], from the Greek σύν (''syn'' "together") and ὄψις (''opsis'' "view").<ref name= Synoptic/><ref name=Synoptic2/><ref>{{OED|synoptic}}</ref> They are similar in content, narrative arrangement, language and paragraph structure.<ref name= Synoptic>{{cite book|title=New Testament Theology|first=Paul |last=Haffner|year=2008 |isbn= 978-88-902268-0-9 |page= 135}}</ref><ref name=Synoptic2>{{cite book|title=A Guide to the Gospels|first=W. Graham|last= Scroggie |year=1995 |isbn= 978-0-8254-9571-7 |page= 128 |publisher=Kregel Publications}}</ref> Scholars generally agree that it is impossible to find any direct literary relationship between the Synoptic Gospels and the Gospel of John.<ref name=Moloney3 >{{cite book|title=The Gospel of John|first1=Francis J.|last1= Moloney |first2= Daniel J.|last2= Harrington |year=1998| isbn= 978-0-8146-5806-2 |page= 3 |publisher=Liturgical Press}}</ref> While the flow of some events, such as [[Baptism of Jesus|Jesus' baptism]], [[Transfiguration of Jesus|Transfiguration]], Crucifixion and interactions with the Apostles, are shared among the Synoptic Gospels, incidents such as the Transfiguration do not appear in John's Gospel, which also differs on other matters, such as the [[Cleansing of the Temple]].<ref>{{cite book|last=Ladd|first=George E.|title=A Theology of the New Testament|year=1993|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-0680-2|page=251|url=http://books.google.com/books?id=eIdkM00EdlAC&pg=PA251#v=onepage&q&f=false}}</ref>

Most scholars agree that the authors of Matthew and Luke [[Markan priority|used Mark as a source]] when writing their gospels. Matthew and Luke also share some content not found in Mark. To explain this, many scholars believe that in addition to Mark, another source (commonly called the "[[Q source]]") was used by the two authors.<ref>{{cite book | url=http://books.google.com/books?id=rv8xNoRBtxMC&pg=PA210#v=onepage&q&f=false | title=The Resurrection of Jesus: A New Historiographical Approach | publisher=InterVarsity Press | year=2010 | pages=210–212 | isbn=978-0-8308-2719-0 |first=Michael R.|last= Licona }}</ref>

According to the majority viewpoint, the Synoptic Gospels are the primary sources of historical information about Jesus.{{sfn|Sanders|1993|p=73}} However, not everything contained in the New Testament gospels is considered to be historically reliable.{{sfn|Sanders|1993|p=3}} Elements whose historical authenticity is disputed include the [[Nativity of Jesus|Nativity]], the [[Resurrection of Jesus|Resurrection]], the [[Ascension of Jesus|Ascension]], some of [[Miracles of Jesus|Jesus' miracles]], and the [[Sanhedrin trial of Jesus|Sanhedrin trial]], among others.{{sfn|Crossan|Watts|1999|p=108}}{{sfn|Dunn|2003|pp=779–781}}<ref>{{cite book |last=Funk |first=Robert W. | title=The acts of Jesus: the search for the authentic deeds of Jesus |year=1998 |publisher=Harper |pages=449–495 |isbn=978-0-06-062979-3}}</ref> Views on the gospels range from their being [[inerrancy|inerrant]] descriptions of the life of Jesus{{sfn|Grudem|1994|pp=90–91}} to their providing no historical information about his life.<ref>{{cite journal |first=Howard M. |last= Teeple |year=1970 |title=The Oral Tradition That Never Existed |journal=Journal of Biblical Literature |volume=89 |issue=1 |pages=56–68 |doi=10.2307/3263638}}</ref>

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.{{sfn|Rahner|2004|pp=730–731}} As stated in [[s:Bible (American Standard)/John#21:25|John 21:25]], the gospels do not claim to provide an exhaustive list of the events in the life of Jesus.<ref>{{cite book|title=Christology: A Biblical, Historical, and Systematic Study of Jesus|last=O'Collins|first=Gerald|year= 2009 |isbn= 978-0-19-955787-5 |pages= 1–3 |publisher=OUP Oxford}}</ref> The accounts were primarily written as theological documents in the context of [[early Christianity]], with timelines as a secondary consideration.<ref name=Wiarda75 >{{cite book|title=Interpreting Gospel Narratives: Scenes, People, and Theology|first=Timothy |last=Wiarda |year=2010 |isbn= 978-0-8054-4843-6 |pages= 75–78 |publisher= B&H Publishing Group}}</ref> One manifestation of the gospels as 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]], referred to as [[Passion (Christianity)|the Passion]].<ref name=Turner613 >{{cite book|title=Matthew|first=David L. |last=Turner|year= 2008| isbn= 978-0-8010-2684-3 |page= 613 |publisher= Baker Academic}}</ref> 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.{{sfn|Sanders|1993|p=3}}{{sfn|Rahner|2004|pp=730–731}}<ref name=Wiarda75 />

The gospels include a number of discourses by Jesus on specific occasions, such as the [[Sermon on the Mount]] and the [[Farewell Discourse]]. They also include over 30 [[parable]]s spread throughout the narrative, often with themes that relate to the sermons.<ref name="autogenerated174">{{cite book|title=All the Parables of the Bible|first=Herbert |last=Lockyer|year= 1988 |isbn= 978-0-310-28111-5 |page= 174 |publisher=Zondervan}}</ref> Miracles performed by Jesus make up a large portion of the gospels. In Mark, 31 percent of the text is devoted to Jesus' miracles.{{sfn|Green|McKnight|Marshall|1992|p=302}} The gospel descriptions of Jesus' miracles are often accompanied by records of his teachings.<ref name=WPent212 >{{cite book|title=The words and works of Jesus Christ|first=J. Dwight |last=Pentecost |year=1981 |isbn= 978-0-310-30940-6 |page= 212 |url=http://books.google.com/books?id=bh3M_AfgXZAC&pg=PA212#v=onepage&q&f=false |publisher=Zondervan }}</ref>{{sfn|Twelftree|1999 |p=95}}

=== Genealogy and Nativity ===
{{Main|Genealogy of Jesus|Nativity of Jesus}}
[[File:Gerard van Honthorst 001.jpg|thumb|left|"Adoration of the Shepherds" by [[Gerard van Honthorst]], 1622|alt=A Nativity scene; men and animals surround Mary and newborn Jesus, who are covered in light]]
Accounts of the [[Genealogy of Jesus|genealogy]] and Nativity of Jesus appear in the New Testament only in the gospels of Luke and Matthew. Outside the New Testament, documents exist that are more or less contemporary with Jesus and the gospels, but few shed any light on biographical details of his life, and these two gospel accounts remain the main sources of information on the genealogy and Nativity.{{sfn|Sanders|1993|p=3}}

Matthew [[s:Bible (American Standard)/Matthew#1:1|begins his gospel]] with the genealogy of Jesus, before giving an account of Jesus' birth. He traces Jesus' ancestry to [[Abraham]] through [[David]]. [[s:Bible (American Standard)/Luke#3:23|Luke 3:22]] discusses the genealogy after describing the baptism of Jesus, when the voice from Heaven addresses Jesus and identifies him as the [[Son of God]]. Luke traces Jesus' ancestry through [[Adam]] to God.<ref name=MaryBrown >{{cite book|title=Mary in the New Testament|first= Raymond E.|last= Brown|year= 1978 |isbn=978-0-8091-2168-7 |page= 163 |url=http://books.google.com/books?id=ML1mnUBwmhcC&pg=PA163#v=onepage&q&f=false |publisher=Paulist Press }}</ref>

The Nativity is a prominent element in the Gospel of Luke, comprising over 10 percent of the text and being three times as long as Matthew's Nativity text.{{sfn|Boring|Craddock|2004|page=177}} Luke's account emphasizes events before the birth of Jesus and centers on Mary, while Matthew's mostly covers those after the birth and centers on Joseph.{{sfn|Mills|Bullard|1998|p=556}}<ref name="marsh37">{{cite book |title=Jesus and the Gospels |last=Marsh |first= Clive |author2=Moyise, Steve |year=2006 |isbn=978-0-567-04073-2 |page=37 |publisher=Clark International |url=http://books.google.com/books?id=ecHpPzDLkhcC&pg=PA37#v=onepage&q&f=false }}</ref>{{sfn|Morris|1992|page=26}} Both accounts state that Jesus was born to [[Saint Joseph|Joseph]] and [[Mary (mother of Jesus)|Mary]], his [[betrothed]], in [[Bethlehem]], and both support the doctrine of the [[Virgin birth of Jesus|virgin birth]], according to which Jesus was miraculously conceived by the [[Holy Spirit (Christianity)|Holy Spirit]] in Mary's womb when she was still a virgin.<ref name=Jeffrey>{{cite book |title=A Dictionary of biblical tradition in English literature |last=Jeffrey|first= David L. |year=1992 |isbn=978-0-85244-224-1 |pages=538–540 |publisher= Wm. B. Eerdmans Publishing |url=http://books.google.com/?id=7R0IGTSvIVIC&printsec=frontcover#v=onepage&q&f=false}}</ref>{{sfn|Cox|Easley|2007|pp=30–37}}<ref>{{cite book |title=Who's Who in the New Testament |last=Brownrigg |first= Ronald |year=2002 |isbn=978-0-415-26036-7 |pages=96–100 |publisher=Taylor & Francis}}</ref>

In [[s:Bible (American Standard)/Luke#1:31|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.<ref name="marsh37"/><ref name=Jeffrey/> Following his betrothal to Mary, Joseph is troubled ([[s:Bible (American Standard)/Matthew#1:19|Matthew 1:19–20]]) because Mary is pregnant, but in the first of [[St. Joseph's dream|Joseph's three dreams]] an angel assures him not to be afraid to take Mary as his wife, because her child was conceived by the Holy Spirit.<ref name=Talbert>{{cite book|title=Matthew|first= Charles H.|last= Talbert |year=2010 |isbn= 978-0-8010-3192-2|publisher=Baker Academic |url=http://books.google.com/?id=tbmoR2j0-sgC&printsec=frontcover#v=onepage&q&f=false|pages=29–30}}</ref> 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 ordered by Caesar Augustus. While there Mary gives birth to Jesus, and as they have found no room in the inn, she places the newborn in a [[manger]] ([[s:Bible (American Standard)/Luke#2:1|Luke 2:1–7]]). An [[Annunciation to the shepherds|angel announces the birth to some shepherds]], who go to Bethlehem to see Jesus, and subsequently spread the news abroad ([[s:Bible (American Standard)/Luke#2:8|Luke 2:8–20]]). After the [[presentation of Jesus at the Temple]], Joseph, Mary and Jesus return to Nazareth.<ref name="marsh37"/><ref name=Jeffrey/> In [[s:Bible (American Standard)/Matthew#2:1|Matthew 1:1–12]], [[Biblical Magi|wise men]] or [[Magi]] from the East bring gifts to the young Jesus as the [[Jesus, King of the Jews|King of the Jews]]. Herod hears of Jesus' birth and, wanting him killed, orders the [[Massacre of the Innocents|murder of young male children in Bethlehem]]. But an angel warns Joseph in his second dream, and the family [[Flight to Egypt|flees to Egypt]]—later to return and settle in Nazareth.<ref name=Talbert/><ref name="Harris Matthew">{{cite book|last=Harris|first= Stephen L.|title= Understanding the Bible|publisher= Mayfield|year= 1985|pages= 272–85 |isbn=978-0-07-296548-3}}</ref><ref>{{cite book|last=Schnackenburg |first= Rudolf |title=The Gospel of Matthew|year=2002| isbn= 978-0-8028-4438-5 |ref=harv |publisher=Wm.B. Eerdmans Publishing |url=http://books.google.com/books?id=pvR39Z9O01kC&pg=PA9#v=onepage&q&f=false|pages=9–11}}</ref>

=== Early life, family, and profession ===
{{Main|Child Jesus}}
{{See also|Return of young Jesus to Nazareth}}
[[File:Brooklyn Museum - Jesus Found in the Temple (Jesus retrouvé dans le temple) - James Tissot - overall.jpg|thumb|upright|12-year-old Jesus [[Finding in the Temple|found in the temple]] depicted by James Tissot]]
Jesus' childhood home is identified in the gospels of Luke and Matthew as the town of Nazareth in Galilee. Mary's husband Joseph appears in descriptions of Jesus' childhood, but no mention is made of him thereafter.<ref>{{cite book|title=Saint Joseph: His Life and His Role in the Church Today|first=Louise B.|last= Perrotta|year= 2000 |isbn= 978-0-87973-573-9 |pages= 21, 110–112 |publisher=Our Sunday Visitor Publishing }}</ref> His family members—his mother, Mary, his brothers [[James the Just|James]], Joses (or Joseph), Judas and Simon and his unnamed sisters<ref name="Aslan2013">{{cite book |title= Zealot: The Life and Times of Jesus of Nazareth|edition= |last= Aslan|first= Reza|authorlink= Reza Aslan|year= 2013|publisher= Random House|location= New York |isbn= 978-0-679-60353-5|pages= location 756}}; {{cite book |title= Antiquities of the Jews|edition= |last= Josephus|first= |year= 2012|publisher= Acheron Press |location= |isbn= |pages= location 21247}}</ref>—are mentioned in the gospels and other sources. Some early Christian writers, concerned that mention of [[Brothers of Jesus|Jesus' brothers and sisters]] contradicted the doctrine of the [[perpetual virginity of Mary]], argued that these represented either older children of Joseph by a previous marriage, or that the reference was actually to "cousins". Both interpretations are discounted by modern scholars.<ref name="Painter2005">{{cite book|author=John Painter|title=Just James: The Brother of Jesus in History and Tradition|url=http://books.google.com/books?id=hokY46MMhewC|date=1 April 2005|publisher=Continuum|isbn=978-0-567-04191-3|pages=2–4}}</ref><ref name="Gowler2013">{{cite book|author=David Gowler|title=James Through the Centuries|url=http://books.google.com/books?id=eXEBAQAAQBAJ&pg=PA34|date=23 September 2013|publisher=John Wiley & Sons|isbn=978-1-118-52788-7|pages=30–34}}</ref>

Originally written in [[Koine Greek]], the Gospel of Mark calls Jesus in [[s:Bible (American Standard)/Mark#6:3|Mark 6:3]] a τέκτων (''tekton''), usually understood to mean a carpenter, and [[s:Bible (American Standard)/Matthew#13:55|Matthew 13:55]] says he was the son of a ''tekton''.{{sfn|Vine|1940|p=170}} Although traditionally translated as "carpenter", ''tekton'' is a rather general word (from the same root that leads to "technical" and "technology") that could cover makers of objects in various materials, including builders.<ref>{{cite book|last1=Liddell|first1=Henry G.|last2=Scott|first2=Robert|title=An Intermediate Greek–English Lexicon: The Seventh Edition of Liddell and Scott's Greek–English Lexicon |publisher=Clarendon Press|year=1889|page=797}}</ref>{{sfn|Dickson|2008| pp= 68–69}} Beyond the New Testament accounts, the association of Jesus with woodworking is a constant in the traditions of Early Christianity. [[Justin Martyr]] wrote that Jesus made yokes and ploughs.<ref>{{cite book|last=Fiensy |first= David |title=Jesus the Galilean| publisher=Gorgias Press|year= 2007|isbn= 978-1-59333-313-3 |pages= 68–69}}</ref> The gospels indicate that Jesus could read, paraphrase, and debate scripture, but this does not imply that he received formal scribal training.<ref name="literacy">{{cite encyclopedia|editor-last=Bockmuehl |editor-first= Markus N. A. |title=Context, family and formation |first=Craig A. |last= Evans|year=2001|encyclopedia= Cambridge companion to Jesus|publisher= Cambridge University Press |url=http://books.google.com/books?id=vSehrtQpcYcC&pg=PA14#v=onepage&q&f=false |isbn=978-0-521-79678-1|pages=14, 21}}</ref>

=== Baptism and temptation ===
{{Main|Baptism of Jesus|Temptation of Christ}}
[[File:Trevisani baptism christ.JPG|thumb|upright|[[Francesco Trevisani|Trevisani]]'s 1723 depiction of the baptismal scene, with the sky opening and the [[Holy Spirit (Christianity)|Holy Spirit]] descending as a dove<ref>{{cite book|title=Medieval art: a topical dictionary|first= Leslie|last= Ross |year=1996 |isbn= 978-0-313-29329-0 |page= 30 |publisher=Greenwood Publishing Group}}</ref>|alt=A depiction of Jesus' baptism by John]]
The Gospel accounts of the baptism of Jesus are all preceded by information about John the Baptist and his ministry.{{sfn|Blomberg|2009|pp=224–229}}{{sfn|Köstenberger|Kellum|Quarles|2009|pp=141–143}}{{sfn|McGrath|2006|pp=16–22}} They show John preaching penance and repentance for the remission of sins and encouraging the giving of [[alms]] to the poor ([[s:Bible (American Standard)/Luke#3:11|Luke 3:11]]) as he baptized people in the area of the [[River Jordan]] around [[Perea (Holy Land)|Perea]] at about the time when Jesus began his ministry. The Gospel of John ([[s:Bible (American Standard)/John#1:28|1:28]]) initially specifies "Bethany across the Jordan", that is [[Bethabara]] in Perea, and later
[[s:Bible (American Standard)/John#3:23|John 3:23]] refers to further baptisms in [[Ænon]] "because water was abundant there".<ref>{{cite book|title=Big Picture of the Bible – New Testament|first=Lorna D. |last=Nichols |year=2009 |isbn= 978-1-57921-928-4 |page= 12 |publisher= WinePress Publishing}}</ref><ref>{{cite book|title=John|first=Gerard S.|last= Sloyan|year= 1987| isbn= 978-0-664-23436-2 |page= 11 |publisher=Westminster John Knox Press}}</ref>

In the gospels, John had been foretelling ([[s:Bible (American Standard)/Luke#3:16|Luke 3:16]]) the arrival of someone "more powerful" than he,<ref name=EerRoger >{{cite book|title=Eerdmans commentary on the Bible|first1=James D.G.|last1= Dunn|first2= John W. |last2=Rogerson|year= 2003 |isbn= 978-0-8028-3711-0 |page= 1010 |publisher=Wm. B. Eerdmans Publishing}}</ref><ref name="Zanzig">{{cite book|last=Zanzig|first=Thomas|title=Jesus of history, Christ of faith|year=2000|isbn=978-0-88489-530-5|page=118|url= http://books.google.com/books?id=QMyiWpV-dx8C&lpg=PA118&pg=PA118#v=onepage&q=118%20%22the%20Baptist%22&f=false |publisher=Saint Mary's Press }}</ref> and [[Paul the Apostle]] also refers to this ([[s:Bible (American Standard)/Acts#19:4|Acts 19:4]]).<ref name="Bruce1988"/> In [[s:Bible (American Standard)/Matthew#3:14|Matthew 3:14]], on meeting Jesus, the Baptist says "I need to be baptized by you", but Jesus persuades John to baptize him nonetheless.{{sfn|Majerník|Ponessa|Manhardt|2005|pp= 27–31}} After he does so and Jesus emerges from the water, the sky opens and a voice from Heaven states, "This is my Son, the Beloved, with whom I am well pleased" ([[s:Bible (American Standard)/Matthew#3:17|Matthew 3:17]]). The Holy Spirit then descends upon Jesus as a dove.<ref name=EerRoger /><ref name="Zanzig"/>{{sfn|Majerník|Ponessa|Manhardt|2005|pp= 27–31}} This is one of two events described in the gospels where a voice from Heaven calls Jesus "Son", the other being the Transfiguration.{{sfn|Lee|2004|pp=21–30}}<ref name="Nobbs"/>

After the baptism, the Synoptic Gospels describe the [[Temptation of Christ]], in which Jesus resisted temptations from [[the devil]] while fasting for forty days and nights in the [[Judaean Desert]].{{sfn|Niswonger|1992|pp=[http://books.google.com/books?id=uyAXaNnz9sUC&lpg=PA143&pg=PA144#v=snippet&q=temptation&f=false 143]–146}}{{sfn|Redford|2007|p=[http://books.google.com/books?id=dDMQz5BVFbEC&pg=PA96#v=snippet&q=temptation&f=false 95]–98}} Jesus' baptism and temptation serve as preparation for his public ministry.<ref>{{cite book|last=Sheen|first=Fulton J.|title=Life of Christ|year=2008|publisher=Random House|isbn=978-0-385-52699-9|page=65|url=http://books.google.com/books?id=KyqQKohpVR4C&pg=PA65#v=onepage&q&f=false}}</ref> The Gospel of John does not mention either event, but does include a testimony by the Baptist whereby he saw the Spirit descend on Jesus ([[s:Bible (American Standard)/John#1:32|John 1:32]]).<ref name="Zanzig"/>{{sfn|Boring|Craddock|2004|p=[http://books.google.com/books?id=N0tLXRIiIe0C&lpg=PA292&pg=PA292#v=onepage&q=%22the%20baptist%22&f=false 292]}}

==={{anchor|Ministry}} Public ministry ===
<!-- Anchor name(s) for incoming section link(s) from other page(s) -->
{{Main|Ministry of Jesus}}
[[File:Bloch-SermonOnTheMount.jpg|thumb|left|A 19th-century painting depicting the [[Sermon on the Mount]], by [[Carl Bloch]]|alt=Jesus sits atop a mount, preaching to a crowd]]

The gospels present John the Baptist's ministry as the precursor of that of Jesus. Starting with his baptism, Jesus begins his ministry in the countryside of Judea, near the River Jordan, when he is "about thirty years old" ([[s:Bible (American Standard)/Luke#3:23|Luke 3:23]]). He then travels, preaches and performs miracles, eventually completing his ministry with the Last Supper with his disciples in Jerusalem.{{sfn|McGrath|2006|pp=16–22}}

Near the beginning of his ministry, Jesus [[Commissioning of the Twelve Apostles|appoints twelve apostles]]. In Matthew and Mark, despite Jesus only briefly requesting that they join him, Jesus' first four apostles, who were fishermen, are described as immediately consenting, and abandoning their nets and boats to do so ([[s:Bible (American Standard)/Matthew#4:18|Matthew 4:18–22]], [[s:Bible (American Standard)/Mark#1:16|Mark 1:16–20]]). In John, Jesus' first two apostles were disciples of John the Baptist. The Baptist sees Jesus and calls him the [[Lamb of God]]; the two hear this and follow Jesus.{{sfn|Brown|1988|pp= 25–27}}{{sfn|Boring|Craddock|2004|pages= 292–293}} In addition to the Twelve Apostles, the opening of the passage of the [[Sermon on the Plain]] identifies a much larger group of people as disciples ([[s:Bible (American Standard)/Luke#6:17|Luke 6:17]]). Also, in [[s:Bible (American Standard)/Luke#10:1|Luke 10:1–16]] Jesus sends [[Seventy disciples|seventy or seventy-two of his followers]] in pairs to prepare towns for his prospective visit. They are instructed to accept hospitality, heal the sick and spread the word that the Kingdom of God is coming.<ref>{{cite encyclopedia | title=The Gospel According to Luke | encyclopedia=New Collegeville Bible Commentary: New Testament | publisher=Liturgical Press | year=2009 | url=http://books.google.com/books?id=sdooTRyPMCwC&pg=PA255#v=onepage&q&f=false | page=255 | first=Michael F. | last=Patella | editor-first=Daniel | editor-last=Durken | isbn=978-0-8146-3260-4}}</ref>

Scholars divide the ministry of Jesus into several stages. The Galilean ministry begins when Jesus returns to Galilee from the Judaean Desert after rebuffing the temptation of [[Satan]]. Jesus preaches around Galilee, and in [[s:Bible (American Standard)/Matthew#4:18|Matthew 4:18–20]], [[first disciples of Jesus|his first disciples]], who will eventually form the core of the early Church, encounter him and begin to travel with him.{{sfn|McGrath|2006|pp=16–22}}{{sfn|Redford|2007|pp=117–130}} This period includes the Sermon on the Mount, one of Jesus' major discourses,{{sfn|Redford|2007|pp=117–130}}<ref>{{cite book|title=The Sermon on the mount: a theological investigation|first=Carl G.|last= Vaught|year=2001 |publisher=Baylor University Press |isbn =978-0-918954-76-3 |pages= xi–xiv}}</ref> as well as the [[calming the storm|calming of the storm]], the [[feeding the multitude|feeding of the 5,000]], [[Jesus' walk on water|walking on water]] and a number of other miracles and [[parables of Jesus|parables]].{{sfn|Redford|2007|pp=143–160}} It ends with the [[Confession of Peter]] and the Transfiguration.<ref>{{cite encyclopedia | title=Transfiguration, The | encyclopedia=The New Schaff-Herzog Encyclopedia of Religious Thought: Son of Man-Tremellius V11 |isbn= 978-1-4286-3189-2 | publisher=Funk & Wagnalls Company | year=1909 | url=http://books.google.com/books?id=js5-eDk13TcC&pg=PA493#v=onepage&q&f=false | page=493 | last=Nash | first=Henry S. | editor-first=Samuel M. | editor-last=Jackson}}</ref><ref name= "Barton132">{{cite book|title=The Cambridge companion to the Gospels|first=Stephen C.|last= Barton |isbn= 978-0-521-80766-1 |pages= 132–133 |publisher=Cambridge University Press}}</ref>

As Jesus travels towards Jerusalem, in the [[Perea (Bible)|Perean]] ministry, he returns to the area where he was baptized, about a third of the way down from the [[Sea of Galilee]] along the Jordan ([[s:Bible (American Standard)/John#10:40|John 10:40–42]]).{{sfn|Cox|Easley|2007|p=137}}{{sfn|Redford|2007| pp= 211–229}} The [[Ministry of Jesus#Final ministry in Jerusalem|final ministry in Jerusalem]] begins with Jesus' [[triumphal entry into Jerusalem|triumphal entry]] into the city on [[Palm Sunday]].{{sfn|Cox|Easley|2007|pp=155–170}} In the Synoptic Gospels, during that week Jesus drives the money changers from the Temple and [[Bargain of Judas|Judas bargains to betray]] him. This period culminates in the Last Supper and the Farewell Discourse.{{sfn|Blomberg|2009|pp=224–229}}{{sfn|Cox|Easley|2007|pp=155–170}}{{sfn|Redford|2007|pp=257–274}}

=== {{anchor|Teachings and preachings}} Teachings, preachings, and miracles ===
{{Main|Sermon on the Mount|Parables of Jesus|Miracles of Jesus}}
{{See also|Sermon on the Plain|Five Discourses of Matthew|Farewell Discourse|Olivet Discourse}}
[[File:Hoffman-ChristAndTheRichYoungRuler.jpg|thumb|left|"[[Jesus and the rich young man|Christ and the Rich Young Ruler]]" by Heinrich Hofmann, 1889]]

Commentaries often discuss the teachings of Jesus in terms of his "words and works".<ref name=WPent212 />{{sfn|Walvoord|Zuck|1983|p=346}} The words include a number of sermons, as well as parables that appear throughout the narrative of the Synoptic Gospels (the Gospel of John includes no narrative parables). The works include the miracles and other acts performed during Jesus' ministry.<ref name=WPent212 /> Although the canonical gospels are the major source of the teachings of Jesus, the Pauline epistles provide some of the earliest written accounts.{{sfn|Blomberg|2009|pp=441–442}}

John's Gospel presents the teachings of Jesus not merely as his own preaching, but as divine revelation. John the Baptist, for example, states in [[s:Bible (American Standard)/John#3:34|John 3:34]]: "He whom God has sent speaks the words of God, for he gives the Spirit without measure." In [[s:Bible (American Standard)/John#7:16|John 7:16]] Jesus says, "My teaching is not mine but his who sent me." He asserts the same thing in [[s:Bible (American Standard)/John#14:10|John 14:10]]: "Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works."<ref name="autogenerated98"/><ref>{{cite book|title=The missions of Jesus and the disciples according to the Fourth Gospel| first=Andreas J.|last= Köstenberger|year= 1998| isbn= 978-0-8028-4255-8 |publisher=Wm. B. Eerdmans Publishing |pages= 108–109}}</ref>

The Kingdom of God (also called the Kingdom of Heaven in Matthew) is one of the key elements of Jesus' teachings in the New Testament.{{sfn|France| 2007|p= 102}} Jesus promises inclusion in the Kingdom for those who accept his message. He calls people to repent their sins and to devote themselves completely to God.<ref name="Britannica">{{cite encyclopedia | url=http://www.britannica.com/EBchecked/topic/303091/Jesus-Christ |title=Jesus Christ | encyclopedia=Encyclopædia Britannica | accessdate=April 13, 2013| first1=Ed P.|last1=Sanders |first2= Jaroslav J.| last2= Pelikan}}</ref> Jesus tells his followers to adhere strictly to [[Jewish law]], although he is perceived by some to have broken the law himself, for example regarding the [[Sabbath]].<ref name=Britannica /> When asked what the greatest commandment is, Jesus replies: "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind&nbsp;... And a second is like it: ‘You shall love your neighbor as yourself" ([[s:Bible (American Standard)/Matthew#22:37|Matthew 22:37–39]]). Other ethical teachings of Jesus include [[Matthew 5:44|loving one's enemies]], refraining from hatred and lust, and [[turning the other cheek]] ([[s:Bible (American Standard)/Matthew#5:21|Matthew 5:21–44]]).<ref>{{cite book | url=http://books.google.com/books?id=LlMVrmA-b-4C&printsec=frontcover#v=onepage&q&f=false | title=Kingdom Ethics: Following Jesus in Contemporary Context | publisher=InterVarsity Press | year=2003 | pages=102–103, 138–140, 197–198, 295–298 | isbn=978-0-8308-2668-1 | first1=Glen H. |last1=Stassen |first2= David P. |last2=Gushee}}</ref>

[[File:Dura-europos-paralytic.jpg|thumb|upright|Jesus healing a paralytic in one of the first known images of Jesus from [[Dura-Europos synagogue|Dura Europos]] in the 2nd century|alt=An ancient wall painting depicting Jesus]]
In the gospels, the approximately thirty parables form about one third of Jesus' recorded teachings.<ref name="autogenerated98">{{cite book|first=Eric F.|last= Osborn|year= 1993 |title=The emergence of Christian theology| isbn= 978-0-521-43078-4 |page= 98 |publisher=Cambridge University Press}}</ref><ref>{{cite book|first=J. Dwight|last= Pentecost|year= 1998 |title=The parables of Jesus: lessons in life from the Master Teacher| isbn= 978-0-8254-9715-5 |page= 10 |publisher=Kregel Publications}}</ref> The parables appear within longer sermons and at other places in the narrative.<ref>{{cite book|title=The Sermons of Jesus the Messiah|first= E. Keith|last= Howick|year= 2003 |publisher= WindRiver Publishing |isbn= 978-1-886249-02-8| pages= 7–9}}</ref> They often contain symbolism, and usually relate the physical world to the [[Spirituality|spiritual]].<ref>{{cite book|first=Friedrich G. |last= Lisco |year=1850 |title=The Parables of Jesus |publisher= Daniels and Smith Publishers| pages= 9–11 |url=http://books.google.com/books?id=OoIuAAAAYAAJ&pg=PA9#v=onepage&q&f=false }}</ref><ref>{{cite book|first=Ashton |last=Oxenden|year= 1864 |title=The parables of our Lord? |publisher=William Macintosh Publishers| page= 6 |url=http://books.google.com/books?id=5bUCAAAAQAAJ&pg=PA6#v=onepage&q&f=false}}</ref> Common themes in these tales include the kindness and generosity of God and the perils of transgression.<ref>{{cite book | url=http://books.google.com/books?id=dPdANFaNgagC&pg=448#v=onepage&q&f=false | title=Interpreting the Parables | publisher=InterVarsity Press | year=2012 | page= 448 | isbn=978-0-8308-3967-4 |first=Craig L. |last=Blomberg}}</ref> Some of his parables, such as the [[Parable of the Prodigal Son|Prodigal Son]] ([[s:Bible (American Standard)/Luke#15:11|Luke 15:11–32]]), are relatively simple, while others, such as the [[Parable of the Growing Seed|Growing Seed]] ([[s:Bible (American Standard)/Mark#4:26|Mark 4:26–29]]), are more abstruse.<ref>{{cite web | first=Madeleine I. |last=Boucher |url=http://www.pbs.org/wgbh/pages/frontline/shows/religion/jesus/parables.html | title=The Parables | publisher=BBC | accessdate=June 3, 2013}}</ref>

In the gospel accounts, Jesus devotes a large portion of his ministry performing miracles, especially healings.{{sfn|Green|McKnight |Marshall|1992|p=299}} The four accounts together record about 35 or 36 miracles.<ref>{{cite book|last=Phillips|first=John|title=Jesus Our Lord: 24 Portraits of Christ Throughout Scripture|year=2007|publisher=Kregel Publications|isbn=978-0-8254-9617-2|page=102|url=http://books.google.com/books?id=pV-pbNwQHj8C&pg=PT52#v=onepage&q&f=false}}</ref> The miracles can be classified into two main categories: healing miracles and nature miracles.{{sfn|Twelftree|1999|p=350}} The healing miracles include cures for physical ailments, exorcisms, and resurrections of the dead.{{sfn|Green|McKnight|Marshall|1992|p=300}} The nature miracles show Jesus' power over nature, and include [[turning water into wine]], walking on water, and calming a storm, among others. Jesus states that his miracles are from a divine source. When Jesus' opponents accuse him of performing exorcisms by the power of [[Beelzebul]], the prince of demons, Jesus counters that he performs them by the "Spirit of God" ([[s:Bible (American Standard)/Matthew#12:28|Matthew 12:28]]) or "finger of God" ([[s:Bible (American Standard)/Luke#11:20|Luke 11:20]]).<ref name=Britannica /><ref>{{cite book|title=Zondervan King James Version Commentary: New Testament|year=2010|publisher=Zondervan|isbn=978-0-310-25150-7|page=100|url=http://books.google.com/books?id=Js9nFESO0VAC&pg=PA100#v=onepage&q&f=false | first1= Edward E.|last1= Hindson |first2= Daniel R.|last2= Mitchell}}</ref>

In John, Jesus' miracles are described as "signs", performed to prove his mission and divinity.<ref name=Sign/><ref>{{cite book|last=Ehrman|first=Bart D.|title=Jesus, Interrupted: Revealing the Hidden Contradictions in the Bible (And Why We Don't Know About Them)|year=2009|publisher=HarperCollins|isbn=978-0-06-186328-8|page=84|url=http://books.google.com/books?id=QDiT3ytZ8FEC&pg=PA84#v=onepage&q&f=false}}</ref> However, in the Synoptics, when asked to give miraculous signs to prove his authority, Jesus refuses.<ref name=Sign>{{cite book|title=Introducing the New Testament: Its Literature and Theology|year=2001|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-3717-2|page=198|url=http://books.google.com/books?id=GP2VY68mp7AC&pg=PA198#v=onepage&q&f=false |first1= Paul J.|last1= Achtemeier |first2=Joel B. |last2=Green |first3= Marianne M.|last3= Thompson }}</ref> Also, in the Synoptic Gospels, the crowds regularly respond to Jesus' miracles with awe and press on him to heal their sick. In John's Gospel, Jesus is presented as unpressured by the crowds, who often respond to his miracles with trust and faith.{{sfn|Twelftree|1999|p=236}} One characteristic shared among all miracles of Jesus in the gospel accounts is that he performed them freely and never requested or accepted any form of payment.<ref>{{cite book|last=van der Loos|first=Hendrik|title=The Miracles Of Jesus|year=1965|publisher=Brill|page=197|url=http://books.google.com/books?id=n4geAAAAIAAJ&pg=PA197#v=onepage&q&f=false}}</ref> The gospel episodes that include descriptions of the miracles of Jesus also often include teachings, and the miracles themselves involve an element of teaching.<ref name=WPent212 />{{sfn|Twelftree|1999 |p=95}} Many of the miracles teach the importance of faith. In the [[Cleansing ten lepers|cleansing of ten lepers]] and the [[Daughter of Jairus|raising of Jairus' daughter]], for instance, the beneficiaries are told that their healing was due to their faith.{{sfn|Donahue|Harrington|2002|p= 182}}<ref>{{cite book|last=Lockyer|first= Herbert|year= 1988 |title=All the Miracles of the Bible| isbn= 978-0-310-28101-6 |page= 235 |publisher=Zondervan}}</ref>

=== Proclamation as Christ and Transfiguration ===
{{Main|Confession of Peter|Transfiguration of Jesus}}
[[File:Transfiguration by Lodovico Carracci.jpg|thumb|upright|[[Lodovico Carracci|Carracci]]'s 1594 depiction of the [[transfiguration of Jesus]]|alt=Jesus, dressed in white and pointing majestically, flanked by Elijah and Moses. Three apostles look on, amazed.]]

At about the middle of each of the three Synoptic Gospels, two related episodes mark a turning point in the narrative: the Confession of [[Saint Peter|Peter]] and the Transfiguration of Jesus.<ref name="Barton132"/><ref name="KingsburyMark">{{cite book|title=The Christology of Mark's Gospel|first= Jack D. |last= Kingsbury |year=1983 |isbn= 978-1-4514-1007-5 |publisher= Fortress Press|pages= 91–95}}</ref> They take place near [[Caesarea Philippi]], just north of the Sea of Galilee, at the beginning of the final journey to Jerusalem that ends in the Passion and Resurrection of Jesus.<ref name="Karris">{{cite book|title=The Collegeville Bible Commentary: New Testament |first=Robert J.|last= Karris|year= 1992 |isbn= 978-0-8146-2211-7 |publisher=Liturgical Press |pages= 885–886}}</ref> These events mark the beginnings of the gradual disclosure of the identity of Jesus to his disciples and his prediction of his own suffering and death.{{sfn|Lee|2004|pp=21–30}}<ref name="Nobbs" /><ref name="Barton132" />

Peter's Confession begins as a dialogue between Jesus and his disciples in [[s:Bible (American Standard)/Matthew#16:13|Matthew 16:13]], [[s:Bible (American Standard)/Mark#8:27|Mark 8:27]] and [[s:Bible (American Standard)/Luke#9:18|Luke 9:18]]. In Matthew, Jesus asks his disciples, "who do you say that I am?" Simon Peter answers, "You are the Messiah, the Son of the living God."<ref name="Karris" /><ref>{{cite book|title=Who do you say that I am? Essays on Christology|first1=Jack D.|last1= Kingsbury| first2=Mark A.|last2= Powell|first3= David R. |last3=Bauer |year=1999 |isbn= 978-0-664-25752-1 |publisher=Westminster John Knox Press |page= xvi}}</ref>{{sfn|Donahue|Harrington|2002|p= 336}} Jesus replies, "Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven." With this blessing, Jesus affirms that the titles Peter ascribes to him are divinely revealed, thus unequivocally declaring himself to be both Christ and the Son of God.<ref name="OneTeacher">{{cite book|title=One teacher: Jesus' teaching role in Matthew's gospel |publisher= Walter de Gruyter|first= John Y. H.|last= Yieh |year=2004|isbn =978-3-11-018151-7| pages= 240–241|url=http://books.google.com/?id=g0-NaraCrAoC&printsec=frontcover#v=onepage&q&f=false}}</ref>{{sfn|Pannenberg|1968|pp=53–54}}

The account of the Transfiguration appears in [[s:Bible (American Standard)/Matthew#17:1|Matthew 17:1–9]], [[s:Bible (American Standard)/Mark#9:2|Mark 9:2–8]], and [[s:Bible (American Standard)/Luke#9:28|Luke 9:28–36]].{{sfn|Lee|2004|pp=21–30}}<ref name="Nobbs">{{cite book|title=The Content and the Setting of the Gospel Tradition|first1=Mark |last1=Harding|first2= Alanna |last2=Nobbs |year=2010 |isbn= 978-0-8028-3318-1 |pages= 281–282 |publisher=Wm. B. Eerdmans Publishing}}</ref><ref name="Barton132"/> Jesus takes Peter and two other apostles up an unnamed mountain, where "he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white."{{sfn|Lee|2004|pp=72–76}} A bright cloud appears around them, and a voice from the cloud says, "This is my Son, the Beloved; with him I am well pleased; listen to him" ([[s:Bible (American Standard)/Matthew#17:1|Matthew 17:1–9]]).{{sfn|Lee|2004|pp=21–30}} The Transfiguration reaffirms that Jesus is the Son of God (as in his baptism), and the command "listen to him" identifies him as God's messenger and mouthpiece.<ref name="Meta47">{{cite book|title=Metamorphosis: the Transfiguration in Byzantine theology and iconography|first=Andreas |last=Andreopoulos |year=2005 |isbn= 978-0-88141-295-6 |pages= 47–49 |publisher=St Vladimir's Seminary Press}}</ref>

=== Final week: betrayal, arrest, trial, and death ===
The description of the last week of the life of Jesus (often called Passion Week) occupies about one third of the narrative in the canonical gospels,<ref name=Turner613 /> starting with a description of the Triumphal entry into Jerusalem and ending with his Crucifixion.{{sfn|Blomberg|2009|pp=224–229}}{{sfn|Cox|Easley|2007|pp=155–170}} The last week in Jerusalem is the conclusion of the journey through Perea and Judea that Jesus began in Galilee.{{sfn|Cox|Easley|2007|pp=155–170}} Just before the entry into Jerusalem, the Gospel of John includes the [[Raising of Lazarus]], which increases the tension between Jesus and the authorities.{{sfn|Cox|Easley|2007|pp=155–170}}

==== Final entry into Jerusalem ====
{{Main|Triumphal entry into Jerusalem|Cleansing of the Temple|Bargain of Judas}}
[[File:Gérôme - L'entrée du Christ à Jérusalem - cadre.jpg|thumb|A painting of Jesus' [[Triumphal entry into Jerusalem|final entry into Jerusalem]], by [[Jean-Léon Gérôme]], 1897|alt=Jesus, riding a donkey colt, rides towards Jerusalem. A large crowd greets him outside the walls.]]

In the four canonical gospels, Jesus' final entry into Jerusalem takes place at the beginning of the last week of his life, a few days before the Last Supper, marking the beginning of the Passion narrative.{{sfn|Boring|Craddock|2004|pp=256–258}}{{sfn|Evans|2005|pp=114–118}} The day of entry into Jerusalem is identified by Mark and John as Sunday and by Matthew as Monday; Luke does not identify the day.{{sfn|Boring|Craddock|2004|pages=256–258}}{{sfn|Majerník|Ponessa|Manhardt|2005|pp=133–134}}{{sfn|Evans|2003|pp=381–395}} After leaving [[Bethany (Biblical village)|Bethany]] Jesus rides a young donkey into Jerusalem. People along the way lay cloaks and small branches of trees in front of him and sing part of [[s:Bible (American Standard)/Psalms#118:25|Psalm 118:25–26]].{{sfn|Boring|Craddock|2004|pages=256–258}}{{sfn|Majerník|Ponessa|Manhardt|2005|pp=133–134}}{{sfn|Evans|2003|pp=381–395}} The cheering crowds greeting Jesus as he enters Jerusalem add to the animosity between him and the establishment.{{sfn|Cox|Easley|2007|pp=155–170}}

In the three Synoptic Gospels, entry into Jerusalem is followed by the Cleansing of the Temple, in which Jesus expels the money changers from the temple, accusing them of turning it into a den of thieves through their commercial activities. This is the only account of Jesus using physical force in any of the gospels.{{sfn|Evans|2005|p=49}}<ref name=Anderson158 >{{cite book|title=The Fourth Gospel And the Quest for Jesus|first= Paul N.|last= Anderson |year=2006 |isbn=978-0-567-04394-8 |publisher=Continuum |page= 158}}</ref> [[s:Bible (American Standard)/John#2:13|John 2:13–16]] includes a similar narrative much earlier, and scholars debate whether the passage refers to the same episode.{{sfn|Evans|2005|p=49}}<ref name=Anderson158 /> 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.{{sfn|Boring|Craddock|2004|pages=256–258}}{{sfn|Evans|2003|pp=381–395}}

The Synoptics record conflicts that took place between Jesus and the Jewish elders during Passion Week in episodes such as the [[Authority of Jesus questioned]] and the [[Woes of the Pharisees]], in which Jesus criticizes them and calls them hypocritical.{{sfn|Boring|Craddock|2004|pages=256–258}}{{sfn|Evans|2003|pp=381–395}} [[Judas Iscariot]], one of the [[twelve apostles]], approaches the Jewish elders and strikes a bargain with them, in which he undertakes to betray Jesus and hand him over to them for a reward of [[thirty silver coins]].<ref name=Lockyer106 >{{cite book|title=All the Apostles of the Bible| first=Herbert |last=Lockyer |year=1988 |isbn= 978-0-310-28011-8 |publisher=Zondervan |pages= 106–111}}</ref><ref>{{cite book|title=The Synoptic Gospels and the Book of Acts|first=Doremus A. |last= Hayes |year=2009 |isbn= 978-1-313-53490-1 |page= 88 |publisher=HardPress}}</ref>

==== Last Supper ====
{{Main|Last Supper}}
{{see also|Jesus predicts his betrayal|Denial of Peter|Last Supper in Christian art}}
[[File:Última Cena - Juan de Juanes.jpg|thumb|left|The [[Last Supper]], depicted in this 16th-century painting by [[Juan de Juanes]]|alt=A depiction of the Last Supper. Jesus sits in the center, his apostles gathered around on either side of him.]]

The Last Supper is the final meal that Jesus shares with his [[Twelve Apostles#The Twelve Apostles|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]] ([[s:Bible (American Standard)/1 Corinthians#11:23|11:23–26]]) also refers to it.<ref name=Fahlbusch52 >{{cite book|title=The Encyclopedia of Christianity|volume=4| first=Erwin |last=Fahlbusch|year= 2005| isbn= 978-0-8028-2416-5 |pages= 53–56 |url=http://books.google.com/books?id=C5V7oyy69zgC&pg=PA53#v=onepage&q&f=false |publisher=Wm. B. Eerdmans Publishing }}</ref>{{sfn|Evans|2003|pp=465–477}}{{sfn|Cox|Easley|2007|pp=180–191}} During the meal, [[Jesus predicts his betrayal|Jesus predicts]] that one of his apostles will betray him.{{sfn|Cox|Easley|2007|p=182}} Despite each Apostle's assertion that he would not betray him, Jesus reiterates that the betrayer would be one of those present. [[s:Bible (American Standard)/Matthew#26:23|Matthew 26:23–25]] and [[s:Bible (American Standard)/John#13:26|John 13:26–27]] specifically identify Judas as the traitor.<ref name=Fahlbusch52 />{{sfn|Evans|2003|pp=465–477}}{{sfn|Cox|Easley|2007|p=182}}

In the Synoptics, Jesus takes bread, breaks it and gives it to the disciples, saying, "This is my body, which is given for you". He then has them all drink from a cup, saying, "This cup that is poured out for you is the new covenant in my blood" ([[s:Bible (American Standard)/Luke#22:19|Luke 22:19–20]]).<ref name=Fahlbusch52 /><ref>{{cite book|publisher=Oxford University Press|title=Oxford Dictionary of the Christian Church|first1=F. L. |last1=Cross |first2= E. A. |last2=Livingstone|year= 2005| isbn= 978-0-19-280290-3|chapter=Eucharist}}</ref> The Christian [[sacrament]] or [[Ordinance (Christian)|ordinance]] of the [[Eucharist]] is based on these events.<ref>{{CathEncy| wstitle=The Blessed Eucharist as a Sacrament |first=Joseph |last=Pohle}}</ref> Although the Gospel of John does not include a description of the bread-and-wine ritual during the Last Supper, most scholars agree that [[s:Bible (American Standard)/John#6:58|John 6:58–59]] (the [[Bread of Life Discourse]]) has a eucharistic character and resonates with the [[Origin of the Eucharist#Institution narratives|institution narratives]] in the Synoptic Gospels and in the Pauline writings on the Last Supper.{{sfn|Freedman|2000|p=792}}

In all four gospels, Jesus predicts that Peter will deny knowledge of him three times before the [[rooster]] crows the next morning.<ref name="Denial">{{cite book|title=Peter: apostle for the whole church|first= Pheme |last=Perkins |publisher=Fortress Press |year=2000 |isbn= 978-1-4514-1598-8 |page= 85}}</ref><ref>{{cite book|title=The Gospel according to Matthew, Volume 1|first= Johann P.|last= Lange|year= 1865| publisher= Charles Scribner Co| page= 499}}</ref> In Luke and John, the prediction is made during the Supper ([[s:Bible (American Standard)/Luke#22:33|Luke 22:34]], [[s:Bible (American Standard)/John#22:33|John 22:34]]). In Matthew and Mark, the prediction is made after the Supper, and Jesus also predicts that all his disciples will desert him ([[s:Bible (American Standard)/Matthew#26:31|Matthew 26:31–34]], [[s:Bible (American Standard)/Mark#14:27|Mark 14:27–30]]).{{sfn|Walvoord|Zuck|1983|pp=83–85}} The Gospel of John provides the only account of Jesus washing his disciples' feet before the meal.<ref name="Harris Matthew"/> John also includes a long sermon by Jesus, preparing his disciples (now without Judas) for his departure. [[s:Bible (American Standard)/John#14:1|Chapters 14–17]] of the Gospel of John are known as the [[Farewell Discourse]] and are a significant source of [[Christology|Christological]] content.<ref name=Gail142 >{{cite book|title=John|first1= Gail R.|last1= O'Day|first2= Susan |publisher=Westminster John Knox Press |last2=Hylen|year=2006 |isbn= 978-0-664-25260-1| pages= 142–168}}</ref><ref name=Herman546 >{{cite book|title=The Gospel according to John |first=Herman |last=Ridderbos|year= 1997| isbn= 978-0-8028-0453-2|publisher=Wm. B. Eerdmans Publishing| pages= 546–576}}</ref>

==== Agony in the Garden, betrayal and arrest ====
{{Main|Agony in the Garden|Kiss of Judas|Arrest of Jesus}}

[[File:Caravaggio - Taking of Christ - Dublin - 2.jpg|thumb|A 17th-century depiction of the [[kiss of Judas]] and [[arrest of Jesus]], by [[Caravaggio]]|alt=Judas kisses Jesus, and soldiers rush to seize the latter.]]

After the Last Supper, Jesus, accompanied by his disciples, takes a walk to pray. Matthew and Mark identify the place as the [[garden of Gethsemane]], while Luke identifies it as the Mount of Olives.{{sfn|Walvoord|Zuck|1983|pp=83–85}}{{sfn|Majerník|Ponessa|Manhardt|2005|p=169}} Judas appears in the garden, accompanied by a crowd that includes the Jewish priests and elders and people with weapons. He [[Kiss of Judas|kisses Jesus]] to identify him to the crowd, which then [[arrest of Jesus|arrests Jesus]].{{sfn|Walvoord|Zuck|1983|pp=83–85}}{{sfn|Evans|2003|pp=487–500}} In an attempt to stop them, one of Jesus' disciples uses a sword to cut off the ear of a man in the crowd.{{sfn|Walvoord|Zuck|1983|pp=83–85}}{{sfn|Evans|2003|pp=487–500}} Luke states that Jesus miraculously heals the wound, and John and Matthew report that Jesus criticizes the violent act, enjoining his disciples not to resist his arrest. In [[s:Bible (American Standard)/Matthew#26:52|Matthew 26:52]] Jesus says, "[[Live by the sword, die by the sword|All who take the sword will perish by the sword]]".{{sfn|Walvoord|Zuck|1983|pp=83–85}}{{sfn|Evans|2003|pp=487–500}} After Jesus' arrest, his disciples go into hiding, and Peter, when questioned, thrice [[Denial of Peter|denies]] knowing Jesus.{{sfn|Walvoord|Zuck|1983|pp=83–85}} After the third denial, he hears the rooster crow and recalls the prediction as Jesus turns to look at him. Peter then weeps bitterly.<ref name="Denial"/>

==== Trials by the Sanhedrin, Herod and Pilate ====
{{Main|Sanhedrin trial of Jesus|Pilate's Court|Jesus at Herod's Court|Crown of Thorns}}
{{See also|Jesus, King of the Jews|What is truth?|Ecce homo}}

After his arrest, Jesus is taken to the [[Sanhedrin]], a Jewish judicial body.{{sfn|Brown|1997|p= 146}} The gospel accounts differ on the details of the trials.<ref>{{cite book|last=Bromiley|first=Geoffrey W.|title=International Standard Bible Encyclopedia: E–J |isbn=978-0-8028-3782-0|publisher=Wm. B. Eerdmans Publishing|year=1988|pages=1050–1052|url=http://books.google.ca/books?id=yklDk6Vv0l4C&pg=PA1050#v=onepage&q&f=false }}</ref> In [[s:Bible (American Standard)/Matthew#26:57|Matthew 26:57]],
[[s:Bible (American Standard)/Mark#14:53|Mark 14:53]] and [[s:Bible (American Standard)/Luke#22:54|Luke 22:54]], Jesus is taken to the house of the high priest, [[Caiaphas]], where he is mocked and beaten that night. Early the next morning, the chief priests and scribes lead Jesus away into their council.{{sfn|Evans|2003|pp=487–500}}{{sfn|Blomberg|2009|pp=396–400}}<ref name=Holman608 >{{cite book|publisher=B&H Publishing Group |title=Holman Concise Bible Dictionary|year= 2011 |isbn= 978-0-8054-9548-5| pages= 608–609}}</ref> [[s:Bible (American Standard)/John#18:12|John 18:12–14]] states that Jesus is first taken to [[Annas]], the father-in-law of Caiaphas, and then to the high priest.{{sfn|Evans|2003|pp=487–500}}{{sfn|Blomberg|2009|pp=396–400}}<ref name=Holman608 />

[[File:Eccehomo1.jpg|thumb|left|[[Antonio Ciseri]]'s 1871 depiction of [[Pontius Pilate]] presenting Jesus to the public|alt=A depiction of Jesus' public trial]]
During the trials 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 [[s:Bible (American Standard)/Matthew#26:62|Matthew 26:62]] Jesus' unresponsiveness leads Caiaphas to ask him, "Have you no answer?"{{sfn|Evans|2003|pp=487–500}}{{sfn|Blomberg|2009|pp=396–400}}<ref name=Holman608 /> In [[s:Bible (American Standard)/Mark#14:61|Mark 14:61]] the high priest then asks Jesus, "Are you the Messiah, the Son of the Blessed One?". Jesus replies "I am" and then predicts the coming of the [[Son of man (Christianity)|Son of Man]].<ref name=Britannica /> This provokes Caiaphas to tear his own robe in anger and to accuse Jesus of blasphemy. In Matthew and Luke, Jesus' answer is more ambiguous:<ref name=Britannica />{{sfn|Evans|2003|p=495}} in [[s:Bible (American Standard)/Matthew#26:64|Matthew 26:64]] he responds "You have said so", and in [[s:Bible (American Standard)/Luke#22:70|Luke 22:70]] he says, "You say that I am".{{sfn|Blomberg|2009|pp=396–398}}<ref>{{cite book|title=Luke's presentation of Jesus: a christology|first=Robert F.|last= O'Toole|year= 2004| isbn= 978-88-7653-625-0|page= 166 |publisher=Editrice Pontificio Istituto Biblico}}</ref>

Taking Jesus to [[Pilate's Court]], the Jewish elders ask Roman governor Pontius Pilate to judge and condemn Jesus, accusing him of claiming to be the King of the Jews.<ref name=Holman608 /> The use of the word "king" is central to the discussion between Jesus and Pilate. In [[s:Bible (American Standard)/John#18:36|John 18:36]] Jesus states, "My kingdom is not from this world", but he does not unequivocally deny being the King of the Jews.<ref>{{cite book|publisher=Twenty-Third Publications|title=The Names of Jesus|first= Stephen J.|last= Binz |year=2004 |isbn= 978-1-58595-315-8| pages= 81–82}}</ref><ref>{{cite book|title=John|first= H. A.|last= Ironside |year=2006 |isbn= 978-0-8254-9619-6 |page= 454 |publisher=Kregel Academic}}</ref> In [[s:Bible (American Standard)/Luke#23:7|Luke 23:7–15]] Pilate realizes that Jesus is a Galilean, and thus comes under the jurisdiction of Herod Antipas.{{sfn|Niswonger|1992|p=172}}{{sfn|Majerník|Ponessa|Manhardt|2005|p=181}} Pilate sends Jesus to Herod to be tried,{{sfn|Carter|2003|pp=120–121}} but Jesus says almost nothing in response to Herod's questions. Herod and his soldiers mock Jesus, put an expensive robe on him to make him look like a king, and return him to Pilate,{{sfn|Niswonger|1992|p=172}} who then calls together the Jewish elders and announces that he has "not found this man guilty".{{sfn|Carter|2003|pp=120–121}}

Observing a Passover custom of the time, Pilate allows one prisoner chosen by the crowd to be released. He gives the people a choice between Jesus and a murderer called [[Barabbas]]. Persuaded by the elders ([[s:Bible (American Standard)/Matthew#27:20|Matthew 27:20]]), the mob chooses to release Barabbas and crucify Jesus.{{sfn|Blomberg|2009| pp=400–401}} Pilate writes a sign that reads "Jesus of Nazareth, the King of the Jews" (abbreviated as [[INRI]] in depictions) to be affixed to Jesus' cross ([[s:Bible (American Standard)/John#19:19|John 19:19]]),{{sfn|Brown|1988|p=93}} then [[Flagellation of Christ|scourges Jesus]] and sends him to be crucified. The soldiers place a [[Crown of Thorns]] on Jesus' head and ridicule him as the King of Jews. They beat and taunt him before taking him to [[Calvary]],<ref name=Senior>{{cite book|title=The Passion of Jesus in the Gospel of Matthew|first= Donald |last=Senior |year=1985| isbn= 978-0-8146-5460-6 |publisher=Liturgical Press |page= 124}}</ref> also called Golgotha, for crucifixion.{{sfn|Evans|2003|pp=487–500}}<ref name=Holman608 />{{sfn|Blomberg|2009|p=402}}

==== Crucifixion and burial ====
{{Main |Crucifixion of Jesus|Entombment of Christ}}
{{See also|Sayings of Jesus on the cross|Crucifixion eclipse}}
[[File:Pietro Perugino 040.jpg|thumb|upright|[[Pietro Perugino]]'s depiction of the [[Crucifixion of Jesus|Crucifixion]] as ''[[Stabat Mater (art)|Stabat Mater]]'', 1482|alt=A depiction of Jesus on the cross]]

Jesus' crucifixion is described in all four canonical gospels. After the trials, Jesus is led to Calvary [[Christ Carrying the Cross|carrying his cross]]; the route traditionally thought to have been taken is known as the [[Via Dolorosa]]. The three Synoptic Gospels indicate that [[Simon of Cyrene]] assists him, having been compelled by the Romans to do so.{{sfn|Evans|2003|pp=509–520}}{{sfn|Köstenberger|Kellum|Quarles|2009|pp=211–214}} In [[s:Bible (American Standard)/Luke#23:27|Luke 23:27–28]] Jesus tells the women in the multitude of people following him not to weep for him but for themselves and their children.{{sfn|Evans|2003|pp=509–520}} At Calvary, Jesus is offered a concoction usually offered as a painkiller. According to Matthew and Mark, he refuses it.{{sfn|Evans|2003|pp=509–520}}{{sfn|Köstenberger|Kellum|Quarles|2009|pp=211–214}}

The soldiers then crucify Jesus and cast lots for his clothes. Above Jesus' head on the cross is Pilate's inscription, "Jesus of Nazareth, the King of the Jews"; soldiers and passers-by mock him about it. Jesus is crucified between two convicted thieves, [[Impenitent thief|one of whom rebukes]] Jesus, while [[Penitent thief|the other]] defends him.{{sfn|Evans|2003|pp=509–520}}{{sfn|Doninger|1999|p=271}} The Roman soldiers break the two thieves' legs (a procedure designed to hasten death in a crucifixion), but they do not break those of Jesus, as he is already dead. In [[s:Bible (American Standard)/John 19:34|John 19:34]], [[Saint Longinus|one soldier]] pierces Jesus' side with a [[Holy Lance|lance]], and water flows out.{{sfn|Doninger|1999|p=271}} In [[s:Bible (American Standard)/Matthew#27:51|Matthew 27:51–54]], when Jesus dies, the heavy curtain at the Temple is torn and an earthquake breaks open tombs. Terrified by the events, a Roman [[centurion]] states that Jesus was the Son of God.{{sfn|Evans|2003|pp=509–520}}{{sfn|Köstenberger|Kellum|Quarles|2009|pp=213–214}}

On the same day, [[Joseph of Arimathea]], with Pilate's permission and with [[Nicodemus]]' help, [[Descent from the Cross|removes Jesus' body from the cross]], wraps him in a clean cloth and buries him in a new [[Sepulchre|rock-hewn tomb]].{{sfn|Evans|2003|pp=509–520}} In [[s:Bible (American Standard)/Matthew#27:62|Matthew 27:62–66]], on the following day the Jews ask Pilate for the tomb to be sealed with a stone and placed under guard to ensure the body will remain there.{{sfn|Evans|2003|pp=509–520}}{{sfn|Morris|1992|page=727}}

=== Resurrection and ascension ===
{{Main|Resurrection of Jesus|Resurrection appearances of Jesus|Ascension of Jesus}}
{{See also|Empty tomb|Great Commission|Second Coming|Resurrection of Jesus in Christian art|Ascension of Jesus in Christian art}}
[[File:Jesus ascending to heaven.jpg|left|thumb|Jesus' ascension to heaven, as depicted by [[John Singleton Copley]], 1775|alt=Clouds part as Jesus ascends to heaven. People below point in wonder.]]
New Testament accounts of Jesus' resurrection state that on the first day of the week after the crucifixion (typically interpreted as a Sunday), his tomb is discovered to be empty and his followers encounter him risen from the dead. His followers arrive at the tomb early in the morning and meet either one or two beings (men or angels) dressed in bright robes. [[s:Bible (American Standard)/Mark#16:9|Mark 16:9]] and [[s:Bible (American Standard)/John#20:15|John 20:15]] indicate that Jesus appears to [[Mary Magdalene]] first, and [[s:Bible (American Standard)/Luke#24:1|Luke 24:1]] states that she is one of the [[myrrhbearers]].{{sfn|Evans|2003|pp=521–530}}{{sfn|Cox|Easley|2007|pp=216–226}}

After the discovery of the empty tomb, Jesus makes a series of appearances to the disciples.{{sfn|Evans|2003|pp=521–530}} These include the [[Doubting Thomas]] episode and the [[Road to Emmaus appearance|appearance on the road to Emmaus]], where Jesus meets two disciples. The [[catch of 153 fish]] is a miracle by the Sea of Galilee, after which Jesus encourages Peter to serve his followers.{{sfn|Evans|2003|pp=521–530}}{{sfn|Cox|Easley|2007|pp=216–226}}

Before he ascends into heaven, Jesus [[Great Commission|commissions his disciples]] to spread his teachings to all the nations of the world. [[s:Bible (American Standard)/Luke#24:51|Luke 24:51]] states that Jesus is then "carried up into heaven". The Ascension account is elaborated in [[s:Bible (American Standard)/Acts#1:1|Acts 1:1–11]] and mentioned in [[s:Bible (American Standard)/1 Timothy#3:16|1 Timothy 3:16]]. In Acts, forty days after the Resurrection, as the disciples look on, "he was lifted up, and a cloud took him out of their sight". [[s:Bible (American Standard)/1 Peter#3:22|1 Peter 3:22]] states that Jesus has "gone into heaven and is at the right hand of God".{{sfn|Evans|2003|pp=521–530}}

The Acts of the Apostles describes several appearances of Jesus in visions after his Ascension. [[s:Bible (American Standard)/Acts#7:55|Acts 7:55]] describes a vision experienced by [[Saint Stephen|Stephen]] just before his death.<ref>{{cite book|title=''The Acts of the Apostles'' |last=Frederick F.|first= Bruce| isbn= 978-0-8028-0966-7|year=1990|publisher=Wm. B. Eerdmans Publishing |url=http://books.google.com/?id=2lN0ibbLOHEC&printsec=frontcover#v=onepage&q&f=false | page= 210}}</ref> On the road to [[Damascus]], the Apostle [[Conversion of Paul the Apostle|Paul is converted]] to Christianity after seeing a blinding light and hearing a voice saying, "I am Jesus, whom you are persecuting" ([[s:Bible (American Standard)/Acts#9:5|Acts 9:5]]).<ref name=Wiersbe350 /><ref name=HarringtonActs /> In [[s:Bible (American Standard)/Acts#9:10|Acts 9:10–18]], Jesus instructs [[Ananias of Damascus]] to heal Paul. It is the last conversation with Jesus reported in the Bible until the [[Book of Revelation]],<ref name=Wiersbe350 >{{cite book|title=The Wiersbe Bible Commentary: The Complete New Testament|first=Warren W. |publisher=David C. Cook |last=Wiersbe |year=2007| isbn =978-0-7814-4539-9 |pages= 350–352}}</ref><ref name=HarringtonActs >{{cite book|title=The Acts of the Apostles |publisher=Liturgical Press |first1=Luke T.|last1= Johnson| first2=Daniel J.|last2= Harrington|year= 1992| isbn= 978-0-8146-5807-9| pages= 164–167}}</ref> in which [[Authorship of the Johannine works#Revelation|a man named John]] receives a revelation from Jesus concerning the [[Christian eschatology|last days]].<ref>{{CathEncy |wstitle=Apocalypse |last=Van den Biesen |first= Christian}}</ref>
{{clear}}

== Historical views ==
{{Main|Historical Jesus|Quest for the historical Jesus}}
{{see also|Biblical criticism}}

Prior to the [[Age of Enlightenment|Enlightenment]], the gospels were usually regarded as accurate historical accounts, but since then scholars have emerged who question the reliability of the gospels and draw a distinction between the Jesus described in the gospels and the Jesus of history.{{sfn|Levine|2006|p=5}} Since the 18th century, three separate scholarly quests for the historical Jesus have taken place, each with distinct characteristics and based on different research criteria, which were often developed during the quest that applied them.{{sfn|Witherington|1997|pp=9–13}}{{sfn|Powell|1998|pp=19–23}} Scholars have studied and debated a number of issues concerning the historical Jesus, such as his existence, the origins and historical reliability of the gospels and other sources, and the precise portrait of the historical figure.

=== Existence ===
{{Main|Historicity of Jesus|Christ myth theory}}
{{See also|Josephus on Jesus|Tacitus on Jesus}}

{{multiple image
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The [[Christ myth theory]], which questions the existence of Jesus, appeared in the 18th century. Some of its supporters contend that Jesus is a myth invented by early Christians.<ref>{{cite book|title=A theory of primitive Christian religion|first= Gerd|last= Theissen|year= 2003 |isbn= 978-0-334-02913-7 |publisher=SCM Press |pages= 23–27}}</ref><ref>{{cite book|title=The historical Jesus: ancient evidence for the life of Christ|last=Habermas|first=Gary|year= 1996 |isbn= 978-0-89900-732-8 |publisher=College Press |pages= 27–31, 47–51}}</ref>{{sfn|Van Voorst|2000| pp= 7–8}} Supporters of the theory point to the lack of any known written references to Jesus during his lifetime and to the relative scarcity of non-Christian references to him in the 1st century, which they use to challenge the veracity of the existing accounts of him.{{sfn|Eddy|Boyd|2007|p=162}} Beginning in the 20th century, scholars such as [[G. A. Wells]], [[Robert M. Price]] and Thomas Brodie have presented various arguments to support the Christ myth theory.<ref>{{cite encyclopedia|last=Wells|first= G. A. |title=Jesus, Historicity of|editor-first= Tom |editor-last=Flynn |encyclopedia=The New Encyclopedia of Disbelief|publisher= Prometheus Books|year= 2007| page= 446 |isbn=978-1-59102-391-3}}</ref>{{sfn|Stanton|2002|p=143}}{{sfn|Eddy|Boyd|2007|pp=24–27}} However, today virtually all scholars of antiquity agree that [[Historicity of Jesus|Jesus existed]] and regard events such as his baptism and his crucifixion as historical.{{sfn|Dunn|2003|p=339}}<ref>{{cite book |last=Brown |first=Raymond E. |year=1994 |publisher=Doubleday |isbn=978-0-385-19397-9 |title=The Death of the Messiah: from Gethsemane to the Grave: A Commentary on the Passion Narratives in the Four Gospels|page=964}}</ref>{{sfn|Stanton|2002|p=145}} [[Robert E. Van Voorst]] and (separately) [[Michael Grant (author)|Michael Grant]] state that biblical scholars and classical historians now regard theories of the non-existence of Jesus as effectively refuted.<ref name=Grant1977/>{{sfn|Van Voorst|2000|p=16}}

In response to the argument that the lack of the contemporary references implies that Jesus did not exist, Van Voorst has stated that, "as every good student of history knows", such [[arguments from silence]] are "specially perilous".{{sfn|Van Voorst|2000|p= 14}} Arguments from silence generally fail unless a fact is known to the author and is important enough and relevant enough to be mentioned in the context of a document.<ref>{{cite book|title=From Reliable Sources: An Introduction to Historical Methods|first1= Martha C. |last1=Howell |first2= Walter |last2=Prevenier |year= 2001| isbn= 978-0-8014-8560-2 |publisher=Cornell University Press| pages= 73–74}}</ref><ref>{{cite book|title=Research Methodology in History|publisher=Atlantic Publishers & Dist|first= Krishnaji |last=Chitnis |year=2006|isbn= 978-81-7156-121-6 |page= 56}}</ref> [[Bart D. Ehrman]] argues that although Jesus had a large impact on future generations, his impact on the society of his time was "practically nil". It would therefore be unsound to expect contemporary accounts of his deeds.{{sfn|Ehrman|1999|p= 56}}

Ehrman says that arguments based on the lack of physical or archeological evidence of Jesus and of any writings from him are poor, as there is no such evidence of "nearly ''anyone'' who lived in the first century".<ref name=EhrmanDid29>{{cite book|last=Ehrman|first=Bart D.|title=Did Jesus Exist?: The Historical Argument for Jesus of Nazareth|year=2012|publisher=HarperOne|page=29|isbn=978-0-06-208994-6 |url =http://books.google.com/?id=hf5Rj8EtsPkC&printsec=frontcover&dq=did+jesus+exist+bart+ehrman#v=snippet&q=%22nearly%20anyone%20who%20lived%20in%20the%20first%20century%22&f=false}}</ref> Teresa Okure writes that the existence of historical figures is established by the analysis of later references to them, rather than by contemporary relics and remnants.<ref>{{cite encyclopedia|last=Teresa|first= Okure |title=Historical Jesus Research in Global Cultural Context|encyclopedia=Handbook for the Study of the Historical Jesus |url=http://books.google.com/books?id=LuKMmVu0tpMC&pg=PA953#v=onepage&q&f=false |editor-last1=Holmén|editor-last2= Porter |year= 2011| isbn= 978-90-04-16372-0 |pages= 953–954|editor1-first= Tom |publisher=Brill| editor2-first= Stanley E.}}</ref> A number of scholars caution against the use of such [[arguments from ignorance]] and consider them generally inconclusive or fallacious.<ref>{{cite book|title=A Systematic Theory of Argumentation|first1= Frans H. |last1=van Eemeren |first2= Rob |last2=Grootendorst|year= 2003| isbn= 978-0-521-53772-8| publisher= Cambridge University Press |page= 182}}</ref><ref>{{cite book|title=The Blackwell Dictionary of Western Philosophy|first1= Nicholas |last1=Bunnin |first2=Jiyuan |last2=Yu |year= 2009|publisher= John Wiley & Sons| isbn= 978-0-470-99721-5 |page= 48}}</ref><ref>{{cite book|title=Arguments from Ignorance|first= Douglas |last=Walton |year= 2009| isbn= 978-0-271-01474-6|publisher= Pennsylvania State University Press |pages= 1–4}}</ref> [[Doug Walton|Douglas Walton]] states that arguments from ignorance can only lead to sound conclusions in cases where we can assume that our "knowledge-base is complete".<ref>{{cite journal|first=Douglas|last= Walton|title=Nonfallacious arguments from ignorance| journal=American Philosophical Quarterly |volume=29|issue= 4|year= 1992| pages= 381–387}}</ref>

Non-Christian sources used to establish the historical existence of Jesus include the works of first-century historians Josephus and [[Tacitus]].<ref>{{cite encyclopedia|editor-last=Bockmuehl |editor-first= Markus N. A. |title=Sources and methods |first=Christopher |last=Tuckett |year=2001|encyclopedia= Cambridge Companion to Jesus|publisher= Cambridge University Press|isbn=978-0-521-79678-1|pages=123–4|quote=All this does at least render highly implausible any far-fetched theories that even Jesus’ very existence was a Christian invention. The fact that Jesus existed, that he was crucified under Pontius Pilate (for whatever reason) and that he had a band of followers who continued to support his cause, seems to be part of the bedrock of historical tradition. If nothing else, the non-Christian evidence can provide us with certainty on that score.}}</ref>{{sfn|Blomberg|2009|pp=431–436}}{{sfn|Van Voorst|2000|pp=39–53}} Josephus scholar [[Louis H. Feldman]] has stated that "few have doubted the genuineness" of Josephus' reference to Jesus in [[s:The Antiquities of the Jews/Book XX#Chapter 9|book 20]] of the ''[[Antiquities of the Jews]]'', and it is disputed only by a small number of scholars.{{sfn|Van Voorst|2000| p= 83}}<ref>{{cite book |last= Maier|first= Paul L.|year=1995|title= Josephus, the essential works: a condensation of Jewish antiquities and The Jewish war| isbn= 978-0-8254-3260-6 |page= 285 |url= http://books.google.com/books?id=c2Tu1Yp3n0EC&pg=PA285#v=onepage&q&f=false}}</ref> Tacitus referred to Christ and his execution by Pilate in [[wikisource:The Annals (Tacitus)/Book 15#44|book 15]] of his work ''[[Annals (Tacitus)|Annals]]''. Scholars generally consider Tacitus's reference to the execution of Jesus to be both authentic and of historical value as an independent Roman source.<ref>{{cite book|title=Jesus and His Contemporaries: Comparative Studies|first=Craig A.|last= Evans |year=2001 |isbn =978-0-391-04118-9| page= 42 |url=http://books.google.com/books?id=DRcQ2bkLxc8C&pg=PA42#v=onepage&q&f=false |publisher= Brill}}</ref>

=== Historicity of events ===
{{Main|Historicity of Jesus}}
{{see also|Cultural and historical background of Jesus|History of the Jews in the Roman Empire|Higher criticism|Textual criticism|Historical reliability of the Gospels}}
{{multiple image
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Approaches to the historical reconstruction of the life of Jesus have varied from the "maximalist" approaches of the 19th century, in which the gospel accounts were accepted as reliable evidence wherever it is possible, to the "minimalist" approaches of the early 20th century, where hardly anything about Jesus was accepted as historical.<ref>{{cite book|title=The Historical Jesus of the Gospels|first= Craig S.|last= Keener |year= 2012 | isbn= 978-0-8028-6292-1 |publisher=William B. Eerdmans Publishing |page= 163}}</ref> In the 1950s, as the second [[quest for the historical Jesus]] gathered pace, the minimalist approaches faded away, and in the 21st century, minimalists such as Price are a very small minority.{{sfn|Chilton|Evans|1998|p= 27}}{{sfn|Evans|2012|pp=4–5}} Although a belief in the inerrancy of the gospels cannot be supported historically, many scholars since the 1980s have held that, beyond the few facts considered to be historically certain, certain other elements of Jesus' life are "historically probable".{{sfn|Chilton|Evans|1998|p= 27}}<ref>{{cite book|title=Jesus in Contemporary Scholarship|first= Marcus J.| last=Borg |year= 1994| isbn= 978-1-56338-094-5 |publisher=Continuum|pages= 4–6}}</ref>{{sfn|Theissen|Winter|2002|pp=142–143}} Modern scholarly research on the historical Jesus thus focuses on identifying the most probable elements.<ref>{{cite book|title=John, Jesus, and History, Volume 1: Critical Appraisals of Critical Views|first1= Paul N.|last1= Anderson|first2= Felix |last2=Just |first3= Tom|last3= Thatcher |year= 2007| isbn= 978-1-58983-293-0 |url=http://books.google.com/?id=ryybidJYMAQC&printsec=frontcover#v=onepage&q&f=false |publisher=Society of Biblical Lit|page= 131}}</ref>{{sfn|Meier|2006|p=124}}

Most modern scholars consider Jesus' baptism and crucifixion to be definite historical facts.{{sfn|Dunn|2003|p=339}} [[James Dunn (theologian)|James D.G. Dunn]] states that they "command almost universal assent" and "rank so high on the 'almost impossible to doubt or deny' scale of historical facts" that they are often the starting points for the study of the historical Jesus.{{sfn|Dunn|2003|p=339}} Scholars adduce the [[criterion of embarrassment]], saying that early Christians would not have invented the painful death of their leader,{{sfn|Meier|2006|pp=126–128}} or a baptism that might imply that Jesus committed sins and wanted to repent.{{sfn|Powell|1998|p=47}}<ref>{{cite book|last=Murphy|first=Catherine|title=John the Baptist: Prophet of Purity for a New Age|year=2003|publisher=Liturgical Press|isbn=978-0-8146-5933-5|pages=29–30|url=http://books.google.com/books?id=so_G78SBXAoC&pg=PA29#v=onepage&q&f=false}}</ref> Scholars use a number of criteria, such as the [[criterion of multiple attestation]], the [[Biblical criticism#Coherence|criterion of coherence]], and the [[criterion of discontinuity]] to judge the historicity of events.{{sfn|Rausch|2003|pp=36–37}} The historicity of an event also depends on the reliability of the source. Mark, the earliest written gospel, is usually considered the most historically reliable.<ref>{{cite book|title=John, Jesus, and History, Volume 2|year=2007|publisher=Society of Biblical Lit|isbn=978-1-58983-293-0|page=291|url=http://books.google.com/books?id=ryybidJYMAQC&pg=PA291#v=onepage&q&f=false |first1= Paul N.|last1= Anderson|first2= Felix |last2=Just |first3= Tom|last3= Thatcher}}</ref> John, the latest written gospel, differs considerably from the Synoptic Gospels, and thus is generally considered less reliable. For example, many scholars do not consider the Raising of Lazarus to be historical, partly because it appears only in John.<ref>{{cite book|last=Bauckham|first=Richard|title=Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony|year=2006|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-3162-0|page=196|url=http://books.google.com/books?id=zcVVp_YD4w4C&pg=PA196#v=onepage&q&f=false}}</ref> [[Amy-Jill Levine]] states that there is "a consensus of sorts" on the basic outline of Jesus' life, in that most scholars agree that Jesus was baptized by John the Baptist, debated with Jewish authorities on the subject of God, performed some healings, taught in parables, gathered followers, and was crucified on Pilate's orders.{{sfn|Levine|2006|p=4}}

=== Portraits of Jesus ===
{{Main|Historical Jesus}}

Modern research on the historical Jesus has not led to a unified picture of the historical figure, partly because of the variety of academic traditions represented by the scholars.{{sfn|Theissen|Winter|2002|pp=4–5}} [[Ben Witherington III|Ben Witherington]] states that "there are now as many portraits of the historical Jesus as there are scholarly painters".{{sfn|Witherington|1997|p=77}} [[Bart Ehrman]] and separately [[Andreas Köstenberger]] contend that given the scarcity of historical sources, it is generally difficult for any scholar to construct a portrait of Jesus that can be considered historically valid beyond the basic elements of his life.{{sfn|Köstenberger|Kellum|Quarles|2009|pp=117–125}}{{sfn|Ehrman|1999|pp=22–23}} The portraits of Jesus constructed in these quests often differ from each other, and from the image portrayed in the gospels.{{sfn|Theissen|Winter|2002|p=5}}<ref>{{cite encyclopedia |title=Historical Jesus, Quest of the| encyclopedia = Oxford Dictionary of the Christian Church|page= 775 |isbn=978-0-19-280290-3 |publisher=Oxford University Press}}</ref>

The mainstream profiles in the third quest may be grouped according to whether they portray Jesus primarily as an [[apocalyptic|apocalyptic prophet]], a charismatic healer, a [[Cynicism (philosophy)|cynic philosopher]], the true Messiah, or an egalitarian prophet of social change.<ref name=CambHist23>{{cite book|title=The Cambridge History of Christianity| volume= 1 |first1= Margaret M.|last1= Mitchell |first2= Frances M. |last2=Young |year= 2006| isbn= 978-0-521-81239-9|publisher=Cambridge University Press| page= 23 |url=http://books.google.com/books?id=6UTfmw_zStsC&pg=PA23#v=onepage&q&f=false }}</ref>{{sfn|Köstenberger|Kellum|Quarles|2009|pp=124–125}} Each of these types has a number of variants, and some scholars reject the basic elements of some portraits.{{sfn|Rausch|2003|p=127}} However, the attributes described in the portraits sometimes overlap, and scholars who differ on some attributes sometimes agree on others.<ref>{{cite encyclopedia | title=Why Study the Historical Jesus? | encyclopedia=Handbook for the Study of the Historical Jesus | publisher=Brill | year=2011 | first=Colin | last=Brown | page=1416 | url=http://books.google.com/books?id=LuKMmVu0tpMC&pg=PA1416#v=onepage&q&f=false | isbn=978-90-04-16372-0 | editor1-first=Tom | editor1-last=Holmen | editor2-first=Stanley E. | editor2-last=Porter }}</ref>

=== Language, ethnicity, and appearance ===
{{further|Aramaic of Jesus|Race and appearance of Jesus}}
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[[File:CompositeJesus.JPG|thumb|upright|The representation of the ethnicity of Jesus has been influenced by cultural settings.{{sfn|Houlden|2006|pp=63–99}}<ref name=Erricker44 />|alt=Twelve depictions of Jesus from around the world]]
Jesus grew up in Galilee and much of his ministry took place there.{{sfn|Green|McKnight|Marshall|1992|p=442}} The languages spoken in Galilee and Judea during the first century AD include [[Jewish Palestinian Aramaic]], [[Hebrew]], and [[Koine Greek|Greek]], with Aramaic being predominant.<ref name=BarrLang >{{cite journal|first=James|last= Barr|title=Which language did Jesus speak| journal=Bulletin of the John Rylands University Library of Manchester|year= 1970|volume= 53|issue=1| pages= 9–29 |url=https://www.escholar.manchester.ac.uk/uk-ac-man-scw:1m2973}}</ref><ref name=Porter110 >{{cite book|title=Handbook to exegesis of the New Testament|first=Stanley E.|last= Porter|year= 1997| isbn= 978-90-04-09921-0 |publisher=Brill |pages= 110–112}}</ref> Most scholars agree that in the early first century, Aramaic was the mother tongue of virtually all women in Galilee and Judea.<ref>{{cite book |title=Discovering the language of Jesus|first= Douglas |last=Hamp |year=2005 |isbn= 978-1-59751-017-2 |publisher=Calvary Chapel Publishing |pages= 3–4}}</ref> Most scholars support the theory that Jesus spoke Aramaic and may also have spoken Hebrew and Greek.<ref name=BarrLang /><ref name=Porter110 /><ref>{{cite book|title=Jesus in history and myth|first= R. Joseph|last= Hoffmann |year=1986| isbn=978-0-87975-332-0 |publisher=Prometheus Books |page= 98}}</ref> Dunn states that there is "substantial consensus" that Jesus gave most of his teachings in Aramaic.{{sfn|Dunn|2003|pp=313–315}}

Modern scholars agree that Jesus was a [[Judaism|Jew]] of first-century [[Palestine]].{{sfn|Ehrman|1999|p= 96}}<ref name="Celebrating sacraments">{{cite book|last=Stoutzenberger|first=Joseph|title=Celebrating sacraments|year=2000|publisher=St Mary's Press|page=286}}</ref><ref name="The religious world of Jesus: an introduction to Second Temple Palestinian Judaism">{{cite book|last=Murphy|first=Frederick|title=The religious world of Jesus: an introduction to Second Temple Palestinian Judaism|year=1991|publisher=Abingdon Press|page=311}}</ref> The term Jew (''[[Ioudaios]]'' in New Testament Greek),{{efn|In the New Testament, Jesus is said to have been Jewish / Judean (''[[Ioudaios]]'' as written in Koine Greek) on three occasions, although he did not refer to himself as such. He was so described by the Magi in [[Matthew 2]], who referred to Jesus as "King of the Jews" (''basileus ton ioudaion''); by the [[Samaritan woman at the well]] in [[John 4]], when Jesus was travelling out of Judea; and (in all four gospels) during the Passion, by the Romans, who also used the phrase "King of the Jews".<ref>{{cite journal|first=John |last=Elliott|journal= Journal for the Study of the Historical Jesus |year=2007|volume= 5|issue= 119|title=Jesus the Israelite Was Neither a 'Jew' nor a 'Christian': On Correcting Misleading Nomenclature|pages=119|doi=10.1177/1476869007079741}}</ref>}} in the contemporary context may refer to religion ([[Second Temple Judaism]]), ethnicity (of [[Judea]]), or both.<ref>{{cite encyclopedia| encyclopedia=Jesus, Mark and Q |editor-first=Andreas |editor-last=Schmidt |isbn=978-0-567-04200-2 |year=2004 |publisher=Continuum |url=http://books.google.com/books?id=GgoLAF4iVdQC&pg=PA146#v=onepage&q&f=false |page =146 |title=The Jewishness of Jesus in the 'Third Quest' |first=Tom |last=Holmen}}</ref> However, in a review of the state of modern scholarship, [[Amy-Jill Levine]] writes that the entire question of ethnicity is "fraught with difficulty," and that "beyond recognizing that 'Jesus was Jewish', rarely does the scholarship address what being 'Jewish' means".{{sfn|Levine|2006|p=10}}

The New Testament gives no description of the physical appearance of Jesus before his death—it is generally indifferent to racial appearances and does not refer to the features of the people it mentions.<ref>{{cite encyclopedia|first=Robin M. |last=Jensen |title=Jesus in Christian art|encyclopedia=The Blackwell Companion to Jesus|editor-first=Delbert|editor-last= Burkett|year= 2010 |isbn= 978-1-4443-5175-0 |pages= 477–502 |publisher=John Wiley & Sons}}</ref><ref name=Perkinson30 >{{cite book|title=The likeness of the king: a prehistory of portraiture in late medieval France|first= Stephen |last=Perkinson |year=2009 |isbn= 978-0-226-65879-7 |publisher=University of Chicago Press |page= 30}}</ref><ref name=Kidd48 >{{cite book|title=The forging of races: race and scripture in the Protestant Atlantic world|first= Colin|last= Kidd|year= 2006| isbn =978-1-139-45753-8 |publisher=Cambridge University Press |pages= 48–51}}</ref> The Book of Revelation describes the features of a glorified Jesus in a vision ([[s:Bible (American Standard)/Revelation#1:13|1:13–16]]), but the vision refers to Jesus in heavenly form, after his death and resurrection.<ref>{{cite book|title=Revelation|first= William C.|last= Pender |year=1998 |isbn= 978-0-664-22858-3 |publisher=Westminster John Knox Press |pages= 14–16}}</ref><ref>{{cite book |title=Revelation 1–11 |first=John |last=MacArthur| pages= 37–39|year=1999|url=http://books.google.com/?id=QMAejPLa1CsC&printsec=frontcover#v=onepage&q&f=false |isbn=978-1-57567-613-5 |publisher=Moody Publishers}}</ref> Jesus probably looked like a typical Jew of his time and according to some scholars was likely to have had a sinewy appearance due to his ascetic and itinerant lifestyle.<ref>{{cite news|last=Gibson|first=David|title=What Did Jesus Really Look Like?|url=http://www.nytimes.com/2004/02/21/arts/what-did-jesus-really-look-like.html?pagewanted=all&src=pm|newspaper=New York Times|date=February 21, 2004}}</ref> [[James H. Charlesworth]] states Jesus' face was "most likely dark brown and sun-tanned", and his stature "may have been between five feet five [1.65 m] and five feet seven [1.70 m]".<ref>{{cite book|first=James H.|last= Charlesworth |title= The Historical Jesus: An Essential Guide |publisher= Abingdon Press |year= 2008 | page= 72 |isbn=978-0-687-02167-3}}</ref>

===Archaeology===
{{main|Jesus and archaeology}}
[[File:Kapernaum Synagoga.jpg|thumb|The ancient [[synagogue]] at [[Capernaum]], by the [[Sea of Galilee]]|alt=An archaeological site. Several columns are still intact.]]

Despite the lack of specific archaeological remains unambiguously associated with Jesus, 21st-century scholars have become increasingly interested in using archaeology to seek greater understanding of the socio-economic and political background to Jesus' life.<ref>{{cite encyclopedia|first=Jonathan L.|last= Reed |title= Archaeological contributions to the study of Jesus and the Gospels|encyclopedia=The Historical Jesus in Context| editor-first=Jill |editor-last=Levine|publisher= Princeton University Press |year=2006 |isbn= 978-0-691-00992-6 |pages= 40–47}}</ref>{{sfn|Evans|2012|p=1}}<ref name=Charlesworth11 >{{cite encyclopedia|title=Jesus Research and Archaeology: A New Perspective|first= James H.|last= Charlesworth |encyclopedia=Jesus and archaeology|editor-first= James H.|editor-last= Charlesworth |year=2006 |isbn= 978-0-8028-4880-2 |publisher=Wm. B. Eerdmans Publishing |pages=11–15}}</ref> Charlesworth states that few modern scholars would now ignore the archaeological discoveries that cast light on life in Galilee and Judea during the time of Jesus.<ref name=Charlesworth11 /> Jonathan Reed states that the chief contribution of archaeology to the study of the historical Jesus is the reconstruction of his social world.{{sfn|Reed|2002|p=18}}

David Gowler states that an interdisciplinary scholarly study of archaeology, textual analysis and historical context can shed light on Jesus and his teachings.<ref name=Gowler>{{cite book |title=What are they saying about the historical Jesus?|first=David B. |last=Gowler |year=2007| isbn= 978-0-8091-4445-7|publisher=Paulist Press| page= 102}}</ref> An example is the archaeological studies at [[Capernaum]]. Despite the frequent references to Capernaum in the New Testament, little is said about it.{{sfn|Reed|2002|pp=139–156}} However, recent archaeological evidence shows that, contrary to earlier beliefs, Capernaum was poor and small, without even a [[Forum (Roman)|forum]] or an [[agora]].<ref name=Gowler/><ref>{{cite encyclopedia|encyclopedia=Jesus and archaeology |editor-first= James H.|editor-last= Charlesworth |year=2006 |isbn= 978-0-8028-4880-2 |page= 127 |url=http://books.google.com/books?id=QoIS7VApH6cC&pg=PA127#v=onepage&q&f=false |publisher=Wm. B. Eerdmans Publishing|title=Jesus and Archaeology }}</ref> This archaeological discovery resonates well with the scholarly view that Jesus advocated reciprocal sharing among the destitute in that area of Galilee.<ref name=Gowler/>

== Religious perspectives ==
{{Main|Religious perspectives on Jesus}}
Apart from his own disciples and followers, the Jews of Jesus' day generally rejected him as the Messiah, as do the great majority of Jews today. Christian theologians, [[ecumenical council]]s, reformers and others have written extensively about Jesus over the centuries. [[Christian sect]]s and [[Christian schisms|schisms]] have often been defined or characterized by their descriptions of Jesus. Meanwhile, [[Manichaeans]], Gnostics, Muslims, Baha'is, and others have found prominent places for Jesus in their religions.<ref>{{cite encyclopedia|editor-last=Bockmuehl |editor-first= Markus N. A. |title=The quest for the real Jesus |first=Francis |last= Watson|year=2001|encyclopedia= Cambridge companion to Jesus|publisher= Cambridge University Press |url=http://books.google.com/books?id=vSehrtQpcYcC&pg=PA156#v=onepage&q&f=false |isbn=978-0-521-79678-1|pages=156–157}}</ref><ref>{{cite book|title=The historical Christ and the Jesus of faith|first= C. Stephen|last= Evans |year=1996|publisher= Oxford University Press| isbn= 978-0-19-152042-6 |page= v}}</ref><ref>{{cite book|title=The Blackwell Companion to Jesus|last= Delbert|first= Burkett|year= 2010| isbn= 978-1-4443-5175-0 |page= 1 |publisher=John Wiley & Sons}}</ref>

=== Christian views ===
{{Christianity|state=collapsed}}
{{Main|Jesus in Christianity|Christology}}
Jesus is the central figure of Christianity.{{sfn|McGrath|2006|pp=4–6}} Although Christian views of Jesus vary, it is possible to summarize the key beliefs shared among major denominations, as stated in their [[catechism|catechetical]] or [[Confessionalism (religion)|confessional]] texts.<ref>{{cite book|last=Jackson|first= Gregory L. |title= Catholic, Lutheran, Protestant: a doctrinal comparison|year= 1993 |isbn= 978-0-615-16635-3| pages= 11–17 |publisher=Christian News}}</ref><ref>{{cite book|title=The Orthodox Church: An Introduction to Its History, Doctrine|first= John A.|last= McGuckin |year=2010| pages= 6–7 |isbn=978-1-4443-9383-5 |publisher=John Wiley & Sons }}</ref><ref>{{cite book|title=Basic Christian doctrine|last=Leith|first=John H.|year= 1993 |isbn= 978-0-664-25192-5 |pages= 1–2 |publisher=Westminster John Knox Press}}</ref> Christian views of Jesus are derived from various sources, including the canonical gospels and New Testament letters such as the Pauline epistles and the [[Johannine writings]]. These documents outline the key beliefs held by Christians about Jesus, including his divinity, humanity, and earthly life, and that he is the Christ and the Son of God.<ref>{{cite book|last=Schreiner|first=Thomas R.|title=New Testament Theology: Magnifying God in Christ|year=2008|publisher=Baker Academic|isbn=978-0-8010-2680-5|pages=23–37|url=http://books.google.com/books?id=elw8xkVeTTUC&pg=PA23#v=onepage&q&f=false}}</ref> Despite their many shared beliefs, not all [[Christian denominations]] agree on all doctrines, and both [[East–West Schism|major and minor differences]] on teachings and beliefs have persisted throughout Christianity for centuries.<ref>{{cite encyclopedia|title=Great Schism| encyclopedia = Oxford Dictionary of the Christian Church |publisher= Oxford University Press |year=2005 |isbn= 978-0-19-280290-3}}</ref>

The New Testament states that the resurrection of Jesus is the foundation of the Christian faith ([[s:Bible (American Standard)/1 Corinthians#15:12|1 Corinthians 15:12–20]]).<ref>{{cite encyclopedia | url=http://www.britannica.com/EBchecked/topic/137622/The-Letter-of-Paul-to-the-Corinthians | title=The Letter of Paul to the Corinthians | encyclopedia=Encyclopædia Britannica | accessdate=June 26, 2013}}</ref> Christians believe that through his death and resurrection, humans can be [[reconciliation (theology)|reconciled with God]] and are thereby offered [[Salvation (Christianity)|salvation]] and the promise of [[Eternal life (Christianity)|eternal life]].<ref>{{cite book|title=Oxford Companion to the Bible|first1=Bruce M.|last1= Metzger|first2= Michael D.|last2= Coogan| page= 649| publisher=Oxford University Press| url=http://books.google.com/?id=Y2KGVuym5OUC&printsec=frontcover#v=onepage&q&f=false|isbn=978-0-19-974391-9|year=1993}}</ref> Recalling the words of John the Baptist on the day after Jesus' baptism, these doctrines sometimes refer to Jesus as the Lamb of God, who was crucified to fulfill his role as the servant of God.<ref>{{cite book|title=The Christology of the New Testament|first= Oscar |last=Cullmann |year=1959 |isbn= 978-0-664-24351-7| page= 79 |publisher=Westminster John Knox Press}}</ref><ref>{{cite book|title=The Christology of Anselm of Canterbury|first= Dániel|last= Deme|year= 2004| isbn= 978-0-7546-3779-0 |publisher=Ashgate Publishing |pages= 199–200}}</ref> Jesus is thus seen as the [[new Adam|new and last Adam]], whose obedience contrasts with [[Fall of man|Adam's disobedience]].<ref>{{cite book|title=Systematic Theology| volume= 2|first= Wolfhart |last=Pannenberg |authorlink=Wolfhart Pannenberg |year=2004 |isbn=978-0-567-08466-8 |pages= 297–303 |publisher=Continuum}}</ref> Christians view Jesus as a role model, whose God-focused life believers are encouraged to imitate.{{sfn|McGrath|2006|pp=4–6}}

Most Christians believe that Jesus was both human and the Son of God. While there has been [[Christology#Post-Apostolic controversies|theological debate]] over his nature,{{efn|Following the [[Apostolic Age]], there was fierce and often politicized debate in the [[Early centers of Christianity|early church]] on many interrelated issues. Christology was a major focus of these debates, and was addressed at every one of the [[first seven ecumenical councils]].}} [[Trinity|Trinitarian]] Christians generally believe that Jesus is the [[Logos (Christianity)|Logos]], [[Incarnation (Christianity)|God's incarnation]] and [[God the Son]], both fully divine and fully human. However, the doctrine of the Trinity is [[Nontrinitarianism|not universally accepted]] among Christians.<ref>{{cite encyclopedia|title=Antitrinitarianism| url=http://www.gameo.org/encyclopedia/contents/A597.html| last=Friedmann|first=Robert| encyclopedia=Global Anabaptist Mennonite Encyclopedia |accessdate=October 24, 2012}}</ref><ref>{{CathEncy|wstitle=Blessed Trinity|first=George H. |last= Joyce}}</ref> Christians revere not only Jesus himself, but also his name. Devotions to the [[Holy Name of Jesus]] go back to the earliest days of Christianity.<ref>{{cite book|title=Outlines of dogmatic theology | volume=2 |first= Sylvester |last=Hunter|year= 2010| isbn= 978-1-177-95809-7 |page= 443 |publisher=Nabu Press}}</ref>{{sfn|Houlden|2006|p=426}} These devotions and feasts exist in both [[Eastern Christianity|Eastern]] and [[Western Church|Western Christianity]].{{sfn|Houlden|2006|p=426}}

=== Jewish views ===
{{Main|Judaism's view of Jesus}}
{{see also|Jesus in the Talmud}}

Mainstream [[Judaism]] rejects the idea of Jesus being God, or a mediator to God, or part of a Trinity.<ref>{{cite web|last=Kessler|first=Ed|title=Jesus the Jew|url=http://www.bbc.co.uk/thepassion/articles/jesus_the_jew.shtml |publisher=BBC |accessdate=June 18, 2013}}</ref> It holds that Jesus is not the [[Jewish Messianism|Messiah]], arguing that he neither fulfilled the [[Messianic prophecies]] in the [[Tanakh]] nor embodied the personal qualifications of the Messiah.<ref>{{cite book |first=Asher |last=Norman |title= Twenty-six reasons why Jews don't believe in Jesus |url=http://books.google.com/books?id=tx5qrKz6dRMC&pg=PA59#v=onepage&q&f=false |publisher= Feldheim Publishers |year=2007 |isbn=978-0-9771937-0-7 |pages=59–70}}</ref> According to Jewish tradition, there were no prophets after [[Malachi]],<ref>{{cite web|last=Simmons |first= Shraga |url=http://www.aish.com/jewishissues/jewishsociety/Why_Jews_Dont_Believe_In_Jesus.asp |title= Why Jews Do not Believe in Jesus |date= March 6, 2004 |publisher=Aish.com}}</ref> who delivered his prophesies in the fifth century BC.<ref>{{cite encyclopedia | title=MALACHI, BOOK OF | encyclopedia=Jewish Encyclopedia | accessdate=July 3, 2013 |url=http://www.jewishencyclopedia.com/articles/10321-malachi-book-of}}</ref> A group known as [[Messianic Jews]] considers Jesus to be the Messiah, but whether this body is a sect of Judaism is disputed.<ref>{{cite news|last=Haberman|first=Clyde|title=Jerusalem Journal; Jews Who Call Jesus Messiah: Get Out, Says Israel|url=http://www.nytimes.com/1993/02/11/world/jerusalem-journal-jews-who-call-jesus-messiah-get-out-says-israel.html|newspaper=New York Times|date=February 11, 1993}}</ref>

Judaic criticism of Jesus is long-standing. The New Testament states that Jesus was criticized by the Jewish authorities of his time. The [[Pharisee]]s and [[scribe]]s criticized Jesus and his disciples for not observing the Mosaic Law, for not washing their hands before eating ([[s:Bible (American Standard)/Mark#7:1|Mark 7:1–23]], [[s:Bible (American Standard)/Matthew#15:1|Matthew 15:1–20]]), and for gathering grain on the Sabbath ([[s:Bible (American Standard)/Mark#2:23|Mark 2:23–3:6]]).<ref>{{cite book|last=Baggett|first=John|title=Seeing Through the Eyes of Jesus|year=2008|publisher=Wm. B. Eerdmans Publishing|isbn=978-0-8028-6340-9|page=145|url=http://books.google.com/books?id=rwgvyW8AOeIC&pg=PA145#v=onepage&q&f=false}}</ref> The Talmud, written and compiled from the third to the fifth century AD,<ref>{{cite encyclopedia | title=TALMUD | encyclopedia=Jewish Encyclopedia | accessdate=July 3, 2013 |url=http://www.jewishencyclopedia.com/articles/14213-talmud}}</ref> includes [[Jesus in the Talmud|stories]] that some consider to be accounts of Jesus. In one such story, ''Yeshu ha-nozri'' ("Jesus the Christian"), a lewd apostate, is executed by the Jewish high court for spreading idolatry and practicing magic.<ref>{{cite book|title=A Dictionary of Jewish-Christian Relations |first1=Edward |last1=Kessler |first2= Neil |last2=Wenborn |year=2005 |publisher=Cambridge University Press |isbn=978-1-139-44750-8 |page=416 |url=http://books.google.com/books?id=QkI_JNv3rIwC&pg=PA416#v=onepage&q&f=false}}</ref> There is a wide spectrum of opinion among scholars concerning these stories.{{sfn|Van Voorst|2000|p=108}} The majority of contemporary historians consider that this material provides no information on the historical Jesus.{{sfn|Theissen|Merz|1998|pp=74–75}} The ''[[Mishneh Torah]]'', a late 12th-century work of [[Halakha|Jewish law]] written by [[Moses Maimonides]], states that Jesus is a "stumbling block" who makes "the majority of the world to err and serve a god other than the Lord".<ref>{{cite book|last=Jeffrey|first=Grant R.|title=Heaven: The Mystery of Angels|year=2009|publisher=Random House Digital|isbn=978-0-307-50940-6|page=108|url=http://books.google.com/books?id=xCW8fjiE-DYC&pg=PA108#v=onepage&q&f=false}}</ref>

=== Islamic views ===
{{Main|Jesus in Islam}}
{{see also|Jesus in Ahmadiyya Islam}}
[[File:Medieval Persian manuscript Muhammad leads Abraham Moses Jesus.jpg|thumb|left|[[Muhammad]] leads Jesus, [[Abraham]], [[Moses]] and others in prayer. Medieval Persian miniature.|alt=Muhammad, surrounded by fire, is depicted on the right. Jesus and others are on the left]]

In Islam, Jesus (''Isa'')<!--Yasūʿ is in Christian contexts, never in Islam called Yasūʿ--> is considered to be a [[Apostle (Islam)|messenger]] of God (''[[Allah]]'') and the Messiah (''[[Masih|al-Masih]]'') who was sent to guide the [[Israelites|Children of Israel]] (''[[Bani Isra'il]]'') with a new scripture, the Gospel (''[[Gospel (Islam)|Injil]]'').<ref name="CEI"/><ref>{{cite book|title=The Oxford Dictionary of Islam|year=2003|first=John L. |last=Esposito |page= 158|publisher=Oxford University Press| url=http://books.google.com/books?id=E324pQEEQQcC&pg=PA159#v=onepage&q&f=false |isbn=978-0-19-975726-8}}</ref> Muslims regard the gospels of the New Testament as inauthentic, and believe that Jesus' original message was lost and that [[Muhammad]] came later to restore it.<ref>{{cite encyclopedia|editor-last=Bockmuehl |editor-first= Markus N. A. |title=Quests for the historical Jesus |first=James C. |last=Paget |year=2001|encyclopedia= Cambridge companion to Jesus|publisher= Cambridge University Press |url=http://books.google.com/books?id=vSehrtQpcYcC&pg=PA183#v=onepage&q&f=false |isbn=978-0-521-79678-1|page=183}}</ref> Belief in Jesus (and all other messengers of God) is a requirement for being a [[Muslim]].<ref>{{cite AV media | title=The Muslim Jesus | publisher=ITV Productions | date=August 19, 2007 | people=Ashraf, Irshad (Director) | medium=Television production}}</ref> The [[Jesus in Islam|Quran mentions Jesus]] by name 25 times—more often than Muhammad<ref>{{cite web |url=http://www.oxfordislamicstudies.com/article/opr/t125/e1196|title= Jesus, Son of Mary|publisher= Oxford Islamic Studies Online |accessdate=July 3, 2013}}</ref><ref>{{cite book|last=Aboul-Enein|first=Youssef H.|title=Militant Islamist Ideology: Understanding the Global Threat|year=2010|publisher=Naval Institute Press|isbn=978-1-61251-015-6|page=20|url=http://books.google.com/books?id=tX3suVDTJz0C&pg=PA20#v=onepage&q&f=false}}</ref>—and emphasizes that Jesus was a mortal human who, like all other prophets, had been divinely chosen to spread God's message.<ref name="comparative"/> Islam considers Jesus to be neither the incarnation nor the son of God. Islamic texts emphasize a strict notion of [[monotheism]] (''[[tawhid]]'') and forbid the association of partners with God, which would be idolatry (''[[Shirk (Islam)|shirk]]'').<ref>{{cite book|last=George|first=Timothy|title=Is the Father of Jesus the God of Muhammad?: Understanding the Differences Between Christianity and Islam|year=2002|publisher=Zondervan|isbn=978-0-310-24748-7|pages=150–151|url=http://books.google.com/books?id=A5uVfN5xT3YC&pg=PA150#v=onepage&q&f=false}}</ref> The Quran says that Jesus himself never claimed divinity,<ref name=Morgan/> and predicts that at the [[Islamic view of the Last Judgment|Last Judgment]], Jesus will deny having ever made such a claim (Quran 5:116).<ref>{{cite book|title=Understanding Islam: Basic Principles|year=2000|publisher=Garnet & Ithaca Press|isbn=978-1-85964-134-7|pages=71–73|url=http://books.google.com/books?id=dxFh1vETHYgC&pg=PA71#v=onepage&q&f=false}}</ref> Like all [[Prophets of Islam|prophets in Islam]], Jesus is considered a Muslim, and believed to have preached that his followers should adopt the "straight path", as commanded by God.<ref>{{cite book|last=Shedinger|first=Robert F.|title=Was Jesus a Muslim?: Questioning Categories in the Study of Religion|year=2009|publisher=Fortress Press|isbn=978-1-4514-1727-2|page=ix|url=http://books.google.com/?id=bSI9Fe9TCz8C&printsec=frontcover#v=onepage&q&f=false}}</ref><ref>{{cite book|last1=Caner|first1=Emir F.|first2=Ergun M.|last2= Caner |title=More Than a Prophet: An Insider's Response to Muslim Beliefs About Jesus and Christianity|year=2003|publisher=Kregel Publications|isbn=978-0-8254-9682-0|page=114|url=http://books.google.com/books?id=MkcooJC8Q9EC&pg=PA114#v=onepage&q&f=false}}</ref>

The Quran does not mention Joseph but does describe the Annunciation to Mary (''[[Mary in Islam|Maryam]]'') by an angel that she is to give birth to Jesus while remaining a virgin. It calls the virgin birth a miracle that occurred by the will of God.<ref name=RobB32 /><ref name=Peters23 /><ref name=Phyllis558 /> The Quran (21:91 and 66:12) states that God breathed [[Holy Spirit (Islam)|His Spirit]] into Mary while she was chaste.<ref name=RobB32 /><ref name=Peters23 >{{cite book|title=Islam: A Guide for Jews and Christians|first= F. E.|last= Peters |year=2003 |publisher=Princeton University Press |isbn= 978-0-691-11553-5| page= 23 |url=http://books.google.com/books?id=DRDwRPIQ1vUC&pg=PA23#v=onepage&q&f=false }}</ref><ref name=Phyllis558 >{{cite book|title=Holy people of the world: a cross-cultural encyclopedia| first=Phyllis G. |last=Jestice |year=2004| isbn= 978-1-57607-355-1 |pages= 558–559 |url=http://books.google.com/books?id=H5cQH17-HnMC&pg=PA558#v=onepage&q&f=false |publisher=ABC-CLIO}}</ref> In Islam, Jesus is called the "Spirit of God" because he was born through the action of the Spirit,<ref name=RobB32 >{{cite book|title=Christianity, Islam, and the West|first= Robert A.|last= Burns|year= 2011| isbn= 978-0-7618-5560-6 |page= 32 |url=http://books.google.com/books?id=akWUGyN7fwEC&pg=PA32#v=onepage&q&f=false |publisher=University Press of America}}</ref> but that belief does not include the doctrine of [[Pre-existence of Christ|his pre-existence]], as it does in Christianity.{{sfn|Ankerberg|Caner |2009|p=32}}<ref>{{cite book|last=Cooper|first=Anne| first2=Elsie A. |last2= Maxwell |title=Ishmael My Brother: A Christian Introduction To Islam|year=2003|publisher=Monarch Books|isbn=978-0-8254-6223-8|page=59|url=http://books.google.com/books?id=X4J-p1E1OkwC&pg=PA59#v=onepage&q&f=false}}</ref>

Jesus is sometimes called the "Seal of the Israelite Prophets", because Muslims believe that Jesus was the last [[prophet]] sent by God to guide the Israelites.<ref>{{cite encyclopedia | title=Isra'iliyyat | encyclopedia=The Qurʼan: An Encyclopedia | publisher=Routledge | year=2006 | url=http://books.google.com/books?id=isDgI0-0Ip4C&pg=PA322#v=onepage&q&f=false | first=Brannon | last=Wheeler | editor-first=Oliver | editor-last=Leaman | page=322 |isbn=978-0-203-17644-3}}</ref> To aid in his ministry to the Jewish people, Jesus was given the ability to perform [[miracle]]s, by permission of God rather than by his own power.<ref name=Morgan>{{cite book|last=Morgan|first=Diane|title=Essential Islam: A Comprehensive Guide to Belief and Practice|year=2010|publisher=ABC-CLIO|isbn=978-0-313-36025-1|pages=45–46|url=http://books.google.com/books?id=U94S6N2zECAC&pg=PA45#v=onepage&q&f=false}}</ref>{{sfn|Ankerberg|Caner |2009|p=19}} Jesus is seen in Islam as a precursor to Muhammad and is believed by Muslims to have foretold Muhammad's coming.<ref name="comparative">{{cite book|title=Comparative Religious Ethics: A Narrative Approach|first1=Darrell J.|last1= Fasching |first2= Dell |last2=deChant|year=2001| pages= 241, 274–275 |isbn=978-0-631-20125-0 |publisher=John Wiley & Sons }}</ref><ref name="EoI">{{cite book | url=http://books.google.com/books?id=OZbyz_Hr-eIC&pg=PA397#v=onepage&q&f=false | title=Encyclopedia of Islam | publisher=Infobase Publishing | year=2009 | page=397 | isbn=978-1-4381-2696-8 | first=Juan E. | last=Campo}}</ref> Muslims deny that Jesus was crucified, that he rose from the dead, and that he [[Atonement in Christianity|atoned]] for the sins of mankind.<ref name=Morgan/> According to Muslim traditions, Jesus was not crucified but was physically raised into the heavens by God.<ref name=Morgan/><ref name="EoI"/> [[Ahmadiyya Movement|Ahmadiyya Muslims]] believe that Jesus was a mortal man who survived his crucifixion and died a natural death at the age of 120 in [[Kashmir]].<ref name=Melton55>{{cite book|title=Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices| isbn= 978-1-59884-203-6| publisher= ABC-CLIO |page= 55 |url=http://books.google.com/books?id=v2yiyLLOj88C&pg=PA55#v=onepage&q&f=false}}</ref><ref name=OCollins169>{{cite book|title=Focus on Jesus|first1=Gerald |last1=O'Collins| first2= Daniel |last2=Kendall |year= 1998| isbn= 978-0-85244-360-6 | publisher=Mercer University Press | page=169 |url=http://books.google.com/books?id=Jo90Oqy7gawC&pg=PA169#v=onepage&q&f=false }}</ref> Most Muslims believe that Jesus will return to earth shortly before the Day of Judgment and defeat the [[Antichrist]] (''[[Masih ad-Dajjal|ad-Dajjal]]'').<ref name="CEI">{{cite book | url=http://books.google.com/books?id=D7tu12gt4JYC&pg=PA270#v=onepage&q&f=false | title=Concise Encyclopedia of Islam | publisher=Rowman & Littlefield | last=Glassé | first=Cyril | year=2008 | pages=270–271 | isbn=978-0-7425-6296-7}}</ref><ref name="EoI"/>

=== Bahá'í views ===
[[Bahá'í Faith|Bahá'í]] teachings consider Jesus to be a [[manifestation of God]], a Bahá'í concept for prophets<ref name="stockman">{{cite journal | title = Jesus Christ in the Bahá'í Writings | first = Robert | last = Stockman | journal = Bahá'í Studies Review | volume = 2 | issue = 1 | year = 1992 | url = http://bahai-library.com/stockman_jesus_bahai_writings}}</ref>—intermediaries between God and humanity, serving as messengers and reflecting God's qualities and attributes.<ref name="manifestation">{{cite journal | first = Juan | last = Cole | title = The Concept of Manifestation in the Bahá'í Writings| year = 1982 | journal = Bahá'í Studies | volume = 9 | pages = 1–38 | url = http://bahai-library.com/cole_concept_manifestation}}</ref> The Bahá'í concept emphasizes the simultaneous qualities of humanity and divinity;<ref name="manifestation"/> thus, it is similar to the Christian concept of incarnation.<ref name="stockman"/> Bahá'í thought accepts Jesus as the Son of God.<ref name="Smith-jesus"/> In Bahá'í thought, Jesus was a perfect incarnation of God's attributes, but Bahá'í teachings reject the idea that divinity was contained with a single human body, stating that, on the contrary, God transcends physical reality.<ref name="stockman"/>

[[Bahá'u'lláh]], the founder of the Bahá'í Faith, wrote that since each manifestation of God has the same divine attributes, they can be seen as the spiritual "return" of all previous manifestations of God, and the appearance of each new manifestation of God inaugurates a religion that supersedes the former ones, a concept known as [[Progressive revelation (Bahá'í)|progressive revelation]].<ref name="manifestation"/> Bahá'ís believe that God's plan unfolds gradually through this process as mankind matures, and that some of the manifestations arrive in specific fulfillment of the missions of previous ones. Thus, Bahá'ís believe that Bahá'u'lláh is the promised return of Christ.<ref name="psmith128">{{cite book |last = Smith |first = Peter |year = 2008 |title = An Introduction to the Baha'i Faith |publisher = Cambridge University Press |url = http://books.google.com/books?id=z7zdDFTzNr0C&pg=PA128#v=onepage&q&f=false |isbn = 978-0-521-86251-6 | page = 128}}</ref> Bahá'í teachings confirm many, but not all, aspects of Jesus as portrayed in the gospels. Bahá'ís believe in the virgin birth and in the Crucifixion,<ref name=Lepart118>{{cite book | title = In the Glory of the Father: The Bahai Faith and Christianity | first = Brian D. | last = Lepard | year = 2008 | publisher = Bahai Publishing | isbn = 978-1-931847-34-6 | page = 118 |url=http://books.google.com/books?id=v2ob2Tw2k3MC&pg=PA118#v=onepage&q&f=false }}</ref><ref name=Cole>{{cite journal|last=Cole|first=Juan R. I.|title=Behold the Man: Baha'u'llah on the Life of Jesus|journal=Journal of the American Academy of Religion |year=1997|volume=65|issue=1|pages=51, 56, 60}}</ref> but see the Resurrection and the miracles of Jesus as symbolic.<ref name="Smith-jesus">{{cite encyclopedia |last= Smith |first= Peter |encyclopedia= A concise encyclopedia of the Bahá'í Faith |title= peace |year= 2000 |publisher=Oneworld Publications |isbn= 978-1-85168-184-6 |page= 214}}</ref><ref name=Cole/>

=== Other views ===
{{further|Religious perspectives on Jesus}}
{{see also|Buddhism and Christianity|Jesus in Scientology}}

In [[Gnosticism]] (now a largely extinct religion),<ref>{{cite book | url=http://books.google.com/books?id=DhpKxQT8n74C&pg=PA27#v=onepage&q&f=false | title=The Oxford Illustrated History of Christianity | publisher=Oxford University Press | year=2001 | page=27 | isbn=978-0-19-285439-1| first=John |last=McManners}}</ref> Jesus was sent from the divine realm and provided the secret knowledge ([[gnosis]]) necessary for salvation. Most Gnostics believed that Jesus was a human who became possessed by the spirit of Christ at his baptism. The spirit left Jesus' body during the crucifixion but later raised the body from the dead. Some Gnostics, however, were [[docetism|docetics]], believing that Jesus did not have a physical body, but only appeared to have.<ref>{{cite book |url=http://books.google.com/?id=URdACxKubDIC&pg=PA124#v=onepage&q&f=false |last=Ehrman |first= Bart D.|title= Lost Christianities: The Battles For Scripture And The Faiths We Never Knew |publisher=Oxford University Press |year=2003 |pages=124–125| isbn=978-0-19-518249-1}}</ref> [[Manichaeism]], a Gnostic sect, accepted Jesus as a prophet, along with [[Gautama Buddha]] and [[Zoroaster]].<ref>{{cite book |last=Bevan|first=A. A.|year=1930|title=Manichaeism|work=Encyclopaedia of Religion and Ethics|volume=8|editor-last=Hastings |editor-first=James |isbn=978-0-7661-3666-3 |publisher=Kessinger Publishing}}</ref><ref>{{cite book|title=Augustine of Hippo: A Biography| first= Peter R. L.|last= Brown|year= 2000| isbn= 978-0-520-22757-6| page =43 |publisher=University of California Press}}</ref>

Some [[Hindu]]s consider Jesus to be an [[avatar]] or a [[sadhu]] and point out similarities between Hindu and Jesus' teachings.<ref>{{cite web | url=http://www.bbc.co.uk/religion/religions/hinduism/beliefs/jesus_1.shtml | title=Jesus in Hinduism | publisher=BBC | date=March 24, 2009 |first=Shaunaka |last=Rishi Das}}</ref><ref>{{cite web | url=https://secure.uwf.edu/govt/pdf/facforum/goel-religioustolerancehinduism.pdf | title=RELIGIOUS TOLERANCE AND HINDUISM | publisher=University of West Florida | accessdate=June 4, 2013 |first=Madan |last= Lal Goel}}</ref> [[Paramahansa Yogananda]], a Hindu [[guru]], taught that Jesus was the reincarnation of [[Elisha]] and a student of John the Baptist, the reincarnation of [[Elijah]].<ref>{{cite book|first=Paramahansa |last=Yogananda|title=Autobiography of a Yogi |publisher= Diamond Pocket Books |year= 2008| isbn= 978-81-902562-0-9 |url=http://books.google.com/books?id=xsIi4ePN4hYC&pg=PA319#v=onepage&q&f=false}}</ref> Some [[Buddhist]]s, including [[Tenzin Gyatso, 14th Dalai Lama|Tenzin Gyatso, the 14th Dalai Lama]], regard Jesus as a [[bodhisattva]] who dedicated his life to the welfare of people.<ref>{{cite web|last=Beverley|first= James A.|url= http://www.christianitytoday.com/ct/2001/june11/15.64.html?paging=off |title=Hollywood's Idol|publisher= Christianity Today| date=June 11, 2011}}</ref> The [[New Age]] movement entertains a wide variety of views on Jesus.<ref name="other views" /> [[Theosophy|Theosophists]], from whom many New Age teachings originated,<ref>{{cite book | url=http://books.google.com/books?id=-vt8nTsS3XUC&pg=PA56#v=onepage&q&f=false | title=New Age and neopagan religions in America | publisher=Columbia University Press | year=2004 | page=56 | isbn=978-0-231-12402-7 |first=Sarah M. |last=Pike}}</ref> refer to Jesus as the [[Master Jesus]] and believe that Christ, after [[reincarnation|various incarnations]], occupied the body of Jesus.<ref>{{cite book|title=A Treatise on Cosmic Fire|first1=Alice|last1=Bailey|first2=Djwhal|last2=Khul|isbn=978-0-85330-117-2|publisher=Lucis Publishing Company|pages=678, 1150, 1193 |year=2005 |url=http://books.google.com/?id=3FAZi674omIC&printsec=frontcover#v=onepage&q&f=false}}</ref> [[Scientology|Scientologists]] recognize Jesus (along with other religious figures such as Zoroaster, Muhammad, and Buddha) as part of their "religious heritage".<ref name="other views">{{cite book | last =Hutson | first =Steven | title =What They Never Taught You in Sunday School: A Fresh Look at Following Jesus | publisher =City Boy Enterprises | year =2006 | page =57 | isbn = 978-1-59886-300-0 |url=http://books.google.com/books?id=sVnT_hSpSBAC&pg=PA57#v=onepage&q&f=false }}</ref><ref>{{cite web | url=http://www.scientology.org/faq/scientology-beliefs/religious-figures-of-the-past.html | title=What Is Scientology's View of Moses, Jesus, Muhammad, The Buddha and Other Religious Figures of the Past? | publisher=Church of Scientology International | accessdate=June 13, 2013}}</ref> [[Atheist]]s reject Jesus' divinity, but many hold a positive estimation of him; [[Richard Dawkins]], for instance, refers to Jesus as "a great moral teacher".<ref>{{cite web | url=http://www.theblaze.com/stories/2011/10/25/richard-dawkins-jesus-would-have-been-an-atheist-if-he-had-known-what-we-know-today/ | title=Richard Dawkins: 'Jesus Would Have Been an Atheist if He Had Known What We Know Today' | publisher=TheBlaze | date=October 25, 2011 |first=Billy |last=Hallowell}}</ref>

==Criticism==
{{main|Criticism of Jesus}}
Early critics of Jesus and Christianity included [[Celsus]] in the second century and [[Porphyry (philosopher)|Porphyry]] in the third.<ref>{{cite book|editor-last=Chadwick|editor-first= Henry |title=Contra Celsum| publisher=Cambridge University Press |year=1980| page= xxviii| url=http://books.google.com/?id=wsKLIV3TpOYC&printsec=frontcover#v=onepage&q&f=false|isbn=978-0-521-29576-5}}</ref><ref>{{cite book|first=J.|last= Stevenson |publisher=SPCK |title= A New Eusebius: Documents illustrating the history of the Church to AD 337|year=1987|editor-first= W. H. C.|editor-last= Frend| page= 257| isbn= 978-0-281-04268-5}}</ref> In the 19th century, [[Nietzsche]] was highly critical of Jesus, whose teachings he considered to be "anti-nature" in their treatment of topics such as sexuality.<ref>{{cite book|first=Friedrich |last=Nietzsche|year= 2010|title= Twilight of the Idols, Morality as Anti-nature |isbn=978-1-4209-3717-6 |publisher=Digireads.com Publishing}}</ref> In the 20th century, [[Bertrand Russell]] wrote in ''[[Why I Am Not a Christian]]'' that Jesus was "not so wise as some other people have been, and He was certainly not superlatively wise".<ref>{{cite book|last=Russell|first= Bertrand|title= Why I am Not a Christian: And Other Essays on Religion and Related Subjects|year= 2004| publisher =Routledge Classics| page= 13 |isbn=978-0-671-20323-8}}</ref> Russell called Jesus’ vindictive nature a defect in his moral character:
:<blockquote>There is one very serious defect to my mind in Christ's moral character, and that is that He believed in hell. I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment. Christ certainly as depicted in the Gospels did believe in everlasting punishment, and one does find repeatedly a vindictive fury against those people who would not listen to His preaching – an attitude which is not uncommon with preachers, but which does somewhat detract from superlative excellence.<ref>{{cite book|title=Russell on Religion: Selections from the Writings of Bertrand Russell |page=86 |publisher=Routledge |year=1999}}</ref></blockquote>

[[Christopher Hitchens]] viewed Jesus as unkind, arguing he did little for the world considering his power to perform miracles: “If Jesus could heal a blind person he happened to meet, then why not heal blindness?"<ref name="Hitchens">[[Christopher Hitchens]], ''[[God is Not Great]]'', (2007) pages: 175–176</ref>

== Depictions ==
{{Main|Depiction of Jesus}}
<!--This section used to be larger, and due to WP:LENGTH limits was trimmed.
Adding more material here will run into WP:LENGTH issues again-->
[[File:Christ with beard.jpg|thumb|200px|Jesus depicted with the alpha and omega letters in the catacombs of Rome from the 4th century]]

There is no figural art from first century Roman Judea, given the strict adherence at the time to [[s:Bible (American Standard)/Exodus#20:4|Exodus 20:4–6]]: "[[Thou shalt not make unto thee any graven image|You shall not make for yourself an idol]]" (one of the [[Ten Commandments]]), but the attitudes towards the interpretation of this Commandment had changed among many Jews by the start of the third century, resulting in the paintings in the [[Dura Europos synagogue]] and some of the earliest depictions of Jesus at the [[Dura-Europos church]], both firmly dated to before 256.<ref>{{cite encyclopedia |editor-last1=Attridge |editor-first2= Gohei |editor-last2= Hata |encyclopedia=Eusebius, Christianity, and Judaism |publisher= Wayne State University Press |year= 1992 |pages=283–284 |url =http://books.google.com/books?id=jVyzbHAJ_hAC&pg=PA283#v=onepage&q&f=false |first=Joseph |last=Gutmann |title=Early Christian and Jewish Art |isbn=0814323618|editor-first=Harold W.}}</ref> Thereafter, despite the lack of biblical references or historical records, a wide range of depictions of Jesus appeared during the last two millennia, often influenced by cultural settings, political circumstances and theological contexts.{{sfn|Houlden|2006|pp=63–99}}<ref name=Erricker44 >{{cite book|title=Teaching Christianity: a world religions approach|first= Clive|last= Erricker|year= 1987 |isbn= 978-0-7188-2634-5 |page= 44 |publisher=James Clarke & Co}}</ref><ref name=Perkinson30 /> As in other [[Early Christian art]], the earliest depictions date to the late second or early third century, and surviving images are found especially in the [[Catacombs of Rome]].<ref>{{cite book|title=The New Westminster Dictionary of Church History|first= Robert |last=Benedetto|year= 2006| isbn= 978-0-664-22416-5 |pages= 51–53 |publisher=Westminster John Knox Press}}</ref>

The [[Byzantine Iconoclasm]] acted as a barrier to developments in the East, but by the ninth century, art was permitted again.{{sfn|Houlden|2006|pp=63–99}} The [[Transfiguration of Jesus in Christian art|Transfiguration was a major theme]] in Eastern Christian art, and every [[Eastern Orthodox]] monk who had trained in [[icon]] painting had to prove his craft by painting an icon depicting it.<ref>{{cite book|title=The image of God the Father in Orthodox theology and iconography|first= Steven|last= Bigham|year= 1995 |isbn= 978-1-879038-15-8 |publisher=St Vladimir's Seminary Press |pages= 226–227}}</ref> The [[Renaissance]] brought forth a number of artists who focused on depictions of Jesus; [[Fra Angelico]] and others followed [[Giotto]] in the systematic development of uncluttered images.{{sfn|Houlden|2006|pp=63–99}} The [[Protestant Reformation]] brought a revival of [[aniconism in Christianity]], but total prohibition was atypical, and Protestant objections to images have tended to reduce since the 16th century. Although large images are generally avoided, few Protestants now object to book illustrations depicting Jesus.<ref>{{cite book|title=Reformation and the Visual Arts|first= Sergiusz|last= Michalski |year= 1993| isbn= 978-1-134-92102-7 |publisher=Routledge |page= 195}}</ref><ref>{{cite book|title=Light from the Christian East: An Introduction to the Orthodox Tradition|first= James R.|last= Payton|year= 2007| isbn= 978-0-8308-2594-3 |publisher=InterVarsity Press |pages= 178–179}}</ref> On the other hand, the use of depictions of Jesus is advocated by the leaders of denominations such as [[Anglicans]] and Catholics<ref name=RWilliams83>{{cite book|title=The Dwelling of the Light: Praying with Icons of Christ |last=Williams|first=Rowan|year= 2003 |isbn= 978-0-8028-2778-4|publisher=Wm. B. Eerdmans Publishing| page= 83}}</ref><ref>{{cite web |first=Karol J.|last= Wojtyła |url=http://www.vatican.va/holy_father/john_paul_ii/audiences/1997/documents/hf_jp-ii_aud_29101997_en.html|publisher= Vatican Publishing House |title= General audience 29 October 1997|accessdate=April 20, 2013}}</ref><ref>{{cite web| url=http://www.vatican.va/holy_father/benedict_xvi/audiences/2009/documents/hf_ben-xvi_aud_20090506_en.html|publisher= Vatican Publishing House |title= General audience 6 May 2009|accessdate=April 20, 2013 |first=Joseph A. |last= Ratzinger}}</ref> and is a key element of the Eastern Orthodox tradition.{{sfn|Doninger|1999|p=231}}<ref>{{cite book|title=The Orthodox Christian World|first= Augustine|last= Casiday|year= 2012 |isbn= 978-0-415-45516-9| page= 447 |publisher=Routledge}}</ref>

== Relics associated with Jesus ==
{{Main|Relics associated with Jesus}}

The total destruction that ensued the [[Siege of Jerusalem (70)|siege of Jerusalem]] by the Romans in 70 AD made the survival of items from first century Judea very rare and almost no direct records survive about the history of Judaism from the last part of the first century through the second century.<ref>[[Amy-Jill Levine]], ''The Historical Jesus in Context'' Princeton: Princeton University Press 2006 pp 24-25</ref><ref name=Koester382>[[Helmut Koester]] ''Introduction to the New Testament'', Vol. 1: History, Culture, and Religion of the Hellenistic Age. Berlin: [[de Gruyter Press]], 1995 p 382</ref>{{efn|[[Flavius Josephus]] writing (about 5 year later c. 75 AD) in the ''[[The Jewish War]]'' (Book VII 1.1) stated that Jerusalem had been flattened to the point that "there was left nothing to make those that came thither believe it had ever been inhabited."<ref>Flavius Josephus, ''The Jewish War'' Book VII, section 1.1"</ref> And once what was left of the ruins of Jerusalem had been turned into the Roman settlement of [[Aelia Capitolina]], no Jews were allowed to set foot in it.<ref name=Koester382/>}} [[Margaret M. Mitchell]] writes that although [[Eusebius]] reports (''[[Church History (Eusebius)|Ecclesiastical History]]'' III 5.3) that the early Christians left Jerusalem for [[Pella, Jordan|Pella]] just before Jerusalem was subjected to the final lock down, we must accept that no first hand Christian items from the early Jerusalem Church have reached us.<ref>[[Margaret M. Mitchell]] "The Cambridge History of Christianity, Volume 1: Origins to Constantine" Cambridge University Press 2006 p 298</ref> However, throughout the history of Christianity a number of [[relic]]s attributed to Jesus have been claimed, although doubt has been cast on them. The 16th-century Catholic theologian [[Erasmus]] wrote sarcastically about the proliferation of relics and the number of buildings that could have been constructed from the wood claimed to be from the [[True Cross|cross used in the Crucifixion]].{{sfn|Dillenberger|1999|p=5}} Similarly, while experts debate whether Jesus was crucified with three nails or with four, at least thirty [[holy nail]]s continue to be venerated as relics across Europe.<ref>{{CathEncy|wstitle =Holy Nails|title=Holy Nails|first= Herbert|last=Thurston}}</ref> Some relics, such as purported remnants of the [[Crown of Thorns]], receive only a modest number of pilgrims, while the [[Shroud of Turin]] (which is associated with an approved [[Catholic devotion]] to the [[Holy Face of Jesus]]), have received millions,<ref>{{cite news|last=Delaney|first=Sarah|title=Shroud exposition closes with more than 2 million visits|url=http://www.catholicnews.com/data/stories/cns/1002157.htm|agency=Catholic News Service |date=May 24, 2010}}</ref> including [[Pope John Paul II]] and [[Pope Benedict XVI]].<ref>{{cite web |last=Wojtyła |first=Karol J.|title=Pope John Paul II's address in Turin Cathedral|url=http://www.vatican.va/holy_father/john_paul_ii/travels/documents/hf_jp-ii_spe_24051998_sindone_en.html|publisher=Vatican Publishing House|date=May 24, 1998}}</ref><ref>{{cite news|last=Squires|first=Nick|title=Pope Benedict says Shroud of Turin authentic burial robe of Jesus|url=http://www.csmonitor.com/World/Europe/2010/0503/Pope-Benedict-says-Shroud-of-Turin-authentic-burial-robe-of-Jesus|newspaper=Christian Science Monitor|date=May 3, 2010}}</ref>
There is no scholarly consensus in favor for the authenticity of any relic attributed to Jesus.<ref>{{cite book|last=Nickell|first=Joe|title=Relics of the Christ|year=2007|publisher=University Press of Kentucky|isbn=978-0-8131-3731-5|page=191|url=http://books.google.com/?id=J-m_mblG-A8C&pg=PT210&dq=most+scholars+jesus+relics+authentic#v=snippet&q=not%20a%20single%2C%20reliably%20authenticated%20relic%20of%20Jesus%20exists&f=false}}</ref>{{efn|Polarized conclusions regarding the shroud of Turin remain.<ref>Habermas, Gary R. "Shroud of Turin." ''The Encyclopedia of Christian Civilization'' (2011).DOI: 10.1002/9780470670606.wbecc1257</ref> According to former ''[[Nature (journal)|Nature]]'' editor [[Philip Ball]], "it's fair to say that, despite the seemingly definitive tests in 1988, the status of the Shroud of Turin is murkier than ever. Not least, the nature of the image and how it was fixed on the cloth remain deeply puzzling".<ref>{{Cite journal | last1 = Ball | first1 = P. | title = Material witness: Shrouded in mystery | doi = 10.1038/nmat2170 | journal = Nature Materials | volume = 7 | issue = 5 | pages = 349 | year = 2008 | pmid = 18432204 }}</ref>}}

== See also ==
'''Views on Jesus'''
* [[Jesuism]]
* [[Jews for Jesus]]
* [[Lost years of Jesus]]
'''Related lists'''
* [[List of books about Jesus]]
* [[List of founders of religious traditions]]
* [[List of people claimed to be Jesus]]
* [[List of people who have been considered deities]]
{{Portal bar|Christianity|Islam}}

== Notes ==

=== Explanatory footnotes ===
{{notelist}}

=== Citation footnotes ===
{{reflist|colwidth=30em}}

== Bibliography ==
{{refbegin|30em}}

* {{cite book|last1=Ankerberg|first1=John |authorlink1=John Ankerberg| first2=Emir |last2=Caner |title=The Truth about Islam and Jesus|year=2009|publisher=Harvest House Publishers|isbn=978-0-7369-3663-7|page=19|url=http://books.google.com/?id=-XgH1R2AhbgC&printsec=frontcover#v=onepage&q&f=false |ref=harv}}
* {{cite book|first=Craig L.|last=Blomberg|authorlink=Craig Blomberg|title=Jesus and the Gospels: An Introduction and Survey|year=2009|isbn= 978-0-8054-4482-7| url=http://books.google.com/?id=U5rIPC1UgsgC&printsec=frontcover#v=onepage&q&f=false |ref=harv |publisher=B&H Publishing Group}}
* {{cite book|title=The people's New Testament commentary|first1= M. Eugene |last1=Boring|first2= Fred B. |last2=Craddock |authorlink2=Fred Craddock |year=2004 |isbn= 978-0-664-22754-8|publisher=Westminster John Knox Press|url=http://books.google.com/?id=N0tLXRIiIe0C&printsec=frontcover#v=onepage&q&f=false |ref=harv}}
* {{cite book|title=The Gospel and Epistles of John: A Concise Commentary|first=Raymond E. |last=Brown |authorlink=Raymond E. Brown |year=1988 |isbn= 978-0-8146-1283-5 |ref=harv |publisher=Liturgical Press |url=http://books.google.com/?id=JIM0Q0bjgYkC&printsec=frontcover#v=onepage&q&f=false}}
* {{cite book|last=Brown|first= Raymond E.|title= An Introduction to the New Testament|publisher= Doubleday |year=1997| isbn= 978-0-385-24767-2|ref=harv}}
* {{cite book|last=Carter|first=Warren|authorlink=Warren Carter|title=Pontius Pilate: portraits of a Roman governor|year=2003|isbn=978-0-8146-5113-1|ref=harv |url=http://books.google.com/?id=mvhHcXKK0UEC&printsec=frontcover#v=onepage&q&f=false |publisher= Liturgical Press}}
* {{cite book|title=Studying the Historical Jesus: Evaluations of the State of Current Research |first1= Bruce|last1= Chilton |authorlink1=Bruce Chilton |first2= Craig A.|last2= Evans |authorlink2=Craig A. Evans |year= 1998| isbn= 978-90-04-11142-4 |publisher=Brill |ref=harv |url= http://books.google.com/?id=AJM9grxOjjMC&printsec=frontcover#v=onepage&q&f=false}}
* {{cite book|first1=Steven L.|last1=Cox|first2=Kendell H|last2=Easley|year=2007|title=Harmony of the Gospels|isbn=978-0-8054-9444-0 |url=http://books.google.com/?id=QjmwuFUksOQC&printsec=frontcover#v=onepage&q&f=false | ref=harv |publisher=B&H Publishing Group}}
* {{cite book|first1=John D.|last1=Crossan|authorlink1=John Dominic Crossan|first2=Richard G.|last2=Watts|title=Who Is Jesus?: Answers to Your Questions About the Historical Jesus|publisher=Westminster John Knox Press| year=1999|isbn=978-0-664-25842-9|ref=harv |url=http://books.google.com/books?id=XNkKf5htZq4C&printsec=frontcover#v=onepage&q&f=false}}
* {{cite book|last=Dickson|first= John |authorlink= John Dickson (author) |title=Jesus: A Short Life|publisher= Kregel Publications|year= 2008| isbn= 978-0-8254-7802-4|ref=harv}}
* {{cite book|last=Dillenberger|first=John|authorlink=John Dillenberger|title=Images and Relics : Theological Perceptions and Visual Images in Sixteenth-Century Europe: Theological Perceptions and Visual Images in Sixteenth-Century Europe|publisher=Oxford University Press|year=1999|isbn=978-0-19-976146-3|ref=harv}}
* {{cite book|first1=John R. |last1=Donahue|first2= Daniel J.|last2= Harrington|authorlink2=Daniel J. Harrington|title= The Gospel of Mark|publisher =Liturgical Press| year= 2002| url=http://books.google.com/?id=xZAIsUZOwSQC&printsec=frontcover#v=onepage&q&f=false |isbn =978-0-8146-5804-8|ref=harv}}
* {{cite book|last=Doninger|first= Wendy |year=1999 |title=Merriam-Webster's Encyclopedia of World Religions|publisher=Merriam-Webster | url=http://books.google.com/?id=ZP_f9icf2roC&printsec=frontcover#v=onepage&q&f=false| isbn=978-0-87779-044-0 |ref=harv}}
* {{cite book|first=James D.G.|last=Dunn|title=Jesus Remembered|year=2003|isbn=978-0-8028-3931-2 |ref=harv |publisher=Wm. B. Eerdmans Publishing| url=http://books.google.com/?id=G4qpnvoautgC&printsec=frontcover#v=onepage&q&f=false}}
* {{cite book|last1=Eddy|first1=Paul R.|last2=Boyd|first2=Gregory A.|authorlink2=Greg Boyd (theologian)|year=2007|title=The Jesus legend: a case for the historical reliability of the synoptic Jesus tradition|publisher=Baker Academic|isbn=978-0-8010-3114-4|url=http://books.google.com/?id=U26_85NmwPUC&printsec=frontcover#v=onepage&q&f=false |ref=harv}}
* {{cite book|title=Jesus: Apocalyptic Prophet of the New Millennium|first= Bart |last=Ehrman |authorlink=Bart D. Ehrman |year=1999| isbn= 978-0-19-983943-8 |publisher=Oxford University Press|url=http://books.google.com/?id=c9K_6NN3llcC&printsec=frontcover#v=onepage&q&f=false |ref=harv}}
* {{cite book|last=Evans|first=Craig A.|year=2003|title=The Bible Knowledge Background Commentary: Matthew-Luke| isbn= 978-0-7814-3868-1 |publisher=David C. Cook|url=http://books.google.com/?id=iZC-tdB35bAC&printsec=frontcover#v=onepage&q&f=false|ref=harv}}
* {{cite book|last=Evans|first=Craig A.|year=2005|title=The Bible Knowledge Background Commentary: John's Gospel, Hebrews-Revelation|isbn= 978-0-7814-4228-2|publisher=David C. Cook|url=http://books.google.com/?id=UzWD61mgp7EC&printsec=frontcover#v=onepage&q&f=false|ref=harv}}
* {{cite book|first=Craig A.|last= Evans|url=http://books.google.com/?id=87x8TqW6MJQC&printsec=frontcover#v=onepage&q&f=false|title=Jesus and His World: The Archaeological Evidence |year=2012|publisher=Westminster John Knox Press|isbn=978-0-664-23413-3|ref=harv}}
* {{cite book|title=The Gospel of Matthew|first=R. T. |last= France | authorlink=R. T. France |year= 2007 |isbn=978-0-8028-2501-8 |ref=harv |url=http://books.google.com/?id=0ruP6J_XPCEC&printsec=frontcover#v=onepage&q&f=false |publisher= Wm. B. Eerdmans Publishing}}
* {{Cite book|first=David N.|last=Freedman|authorlink=David Noel Freedman|title=Eerdmans Dictionary of the Bible|year=2000|publisher=Amsterdam University Press |isbn=978-0-8028-2400-4 |ref=harv |url=http://books.google.com/?id=P9sYIRXZZ2MC&printsec=frontcover#v=onepage&q&f=false}}
* {{cite book|first1=Joel B. |last1=Green |first2=Scot |last2=McKnight |first3= I. Howard |last3=Marshall|authorlink1= Joel B. Green|authorlink2= Scot McKnight|authorlink3= I. Howard Marshall|title= Dictionary of Jesus and the Gospels |url=http://books.google.com/?id=9ntwNm-tOogC&printsec=frontcover#v=onepage&q&f=false |publisher=InterVarsity Press| year=1992 | page=442|isbn=978-0-8308-1777-1 |ref=harv}}
* {{cite book |title= Systematic Theology: An Introduction to Biblical Doctrine |last= Grudem |first= Wayne | authorlink= Wayne Grudem |year= 1994 |publisher= Zondervan |location= Grand Rapids, MI |isbn= 978-0-310-28670-7| url=http://books.google.com/?id=wzRVN2S8cVgC&printsec=frontcover#v=onepage&q&f=false |ref=harv}}
* {{cite book|last=Houlden|first=J. Leslie|title=Jesus: the complete guide|year=2006|isbn=978-0-8264-8011-8|ref=harv |publisher= Continuum |url= http://books.google.com/?id=Ey8mZKV_jfkC&printsec=frontcover#v=onepage&q&f=false}}
* {{cite book|first1=Andreas J.|last1=Köstenberger|first2=L. Scott|last2=Kellum|first3=Charles L|last3=Quarles|title=The Cradle, the Cross, and the Crown: An Introduction to the New Testament|year=2009|isbn=978-0-8054-4365-3 |url=http://books.google.com/?id=g-MG9sFLAz0C&printsec=frontcover#v=onepage&q&f=false| ref=harv |publisher=B&H Publishing Group}}
* {{cite book|title=Transfiguration |first=Dorothy A. |last=Lee |authorlink=Dorothy Lee (theologian) |year=2004 |isbn= 978-0-8264-7595-4|ref=harv |url=http://books.google.com/?id=cYWwEefwCegC&printsec=frontcover#v=onepage&q&f=false |publisher=Continuum}}
* {{cite encyclopedia|title=Introduction|first=Amy-Jill |last=Levine|authorlink=Amy-Jill Levine|encyclopedia=The Historical Jesus in Context |editor-last1=Levine|editor-last2=Allison|editor-first3=John D.|editor-last3=Crossan|publisher=Princeton Univ Press| isbn= 978-0-691-00992-6|year=2006|ref=harv|editor1-first=Amy-Jill| editor2-first=Dale C.|editor2-link=Dale Allison}}
* {{cite encyclopedia|first=Paul L.|last=Maier|authorlink=Paul L. Maier|title=The Date of the Nativity and Chronology of Jesus|encyclopedia=Chronos, kairos, Christos: nativity and chronological studies |editor-last1=Finegan |editor-first2=Jerry |editor-last2=Vardaman| editor-first3=Edwin M.|editor-last3=Yamauchi|year=1989|isbn=978-0-931464-50-8|ref=harv |url=http://books.google.com/books?id=UCBBY_O88uYC&pg=PA113#v=onepage&q&f=false |publisher=Eisenbrauns |editor-first=Jack |editor1-link=Jack Finegan|editor3-link=Edwin M. Yamauchi}}
* {{cite book|title=The Synoptics: Matthew, Mark, Luke|first1= Ján|last1= Majerník|first2= Joseph|last2= Ponessa|first3= Laurie W. |last3=Manhardt|year= 2005 |isbn= 978-1-931018-31-9|ref=harv |url=http://books.google.com/?id=cqP5xHXGYPQC&printsec=frontcover#v=onepage&q&f=false |publisher=Emmaus Road Publishing}}
* {{cite book | url=http://books.google.com/books?id=v26doW8jIyYC&pg=PA4#v=onepage&q&f=false | title=Christianity: An Introduction | publisher=John Wiley & Sons | last=McGrath | first=Alister E. | authorlink=Alister McGrath | year=2006 | pages=4–6 | isbn=978-1-4051-0899-7 |ref=harv}}
* {{cite encyclopedia|last=Meier|first=John P.|authorlink=John P. Meier|title=How do we decide what comes from Jesus|encyclopedia=The Historical Jesus in Recent Research|editor-last1= Dunn |editor-last2=McKnight|year= 2006 |isbn= 978-1-57506-100-9 |url=http://books.google.com/?id=37uJRUF6btAC&printsec=frontcover#v=onepage&q&f=false |ref=harv|editor1-first=James D.G. |publisher=Eisenbrauns |editor2-first=Scot}}
* {{cite book|last1=Mills|first1=Watson E.|last2=Bullard|first2=Roger A.|year=1998|title=Mercer dictionary of the Bible|publisher=Mercer University Press| isbn= 978-0-86554-373-7|ref=harv |url=http://books.google.com/?id=goq0VWw9rGIC&printsec=frontcover#v=onepage&q&f=false}}
* {{cite book|last=Morris|first= Leon|authorlink=Leon Morris|year=1992|title= The Gospel according to Matthew|publisher= Wm. B. Eerdmans Publishing |isbn= 978-0-85111-338-8|url=http://books.google.com/?id=-pwaSKcHyEEC&printsec=frontcover#v=onepage&q&f=false |ref=harv}}
* {{cite book|last=Niswonger|first=Richard L.|title=New Testament History|year=1992|isbn=978-0-310-31201-7|ref=harv |publisher= Zondervan |url= http://books.google.com/?id=uyAXaNnz9sUC&printsec=frontcover#v=onepage&q&f=false}}
* {{cite book|last=Pannenberg|first=Wolfhart |authorlink=Wolfhart Pannenberg |url=http://books.google.com/?id=zWfvlpURwiIC&printsec=frontcover#v=onepage&q&f=false |title=Jesus—God and Man|year=1968|isbn=978-0-334-00783-8|publisher=S.C.M. Press |ref=harv}}
* {{cite book|last=Powell |first=Mark A.| authorlink=Mark Allan Powell | title=Jesus as a Figure in History: How Modern Historians View the Man from Galilee |year= 1998 | isbn= 978-0-664-25703-3|url=http://books.google.com/?id=IJP4DRCVaUMC&printsec=frontcover#v=onepage&q&f=false |ref=harv |publisher=Westminster John Knox Press}}
* {{cite book|last=Rahner|first=Karl|authorlink=Karl Rahner|title=Encyclopedia of theology: a concise Sacramentum mundi|year=2004|isbn=978-0-86012-006-3 |publisher= Continuum|ref=harv |url=http://books.google.com/?id=WtnR-6_PlJAC&printsec=frontcover#v=onepage&q&f=false}}
* {{cite book|title=Who is Jesus?: an introduction to Christology|first=Thomas P.|last= Rausch |authorlink=Thomas Rausch |year=2003 |publisher=Liturgical Press |isbn= 978-0-8146-5078-3 |url=http://books.google.com/?id=8OJCa6euw5gC&printsec=frontcover#v=onepage&q&f=false |ref=harv}}
* {{cite book|last=Redford|first=Douglas|title=The Life and Ministry of Jesus: The Gospels|year=2007|isbn=978-0-7847-1900-8|ref=harv |url=http://books.google.com/?id=dDMQz5BVFbEC&printsec=frontcover#v=onepage&q&f=false |publisher=Standard Publishing}}
* {{cite book|title=Archaeology and the Galilean Jesus: a re-examination of the evidence|first=Jonathan L.|last= Reed |year=2002 |isbn= 978-1-56338-394-6|ref=harv |url=http://books.google.com/?id=Xrav1ge-A_sC&printsec=frontcover#v=onepage&q&f=false |publisher=Continuum}}
* {{cite book|last=Sanders|first=Ed P. | authorlink=E. P. Sanders |title=The Historical Figure of Jesus|publisher=Allen Lane Penguin Press|year=1993|isbn=978-0-7139-9059-1|ref=harv}}
* {{cite book|last=Stanton|first=Graham|authorlink=Graham Stanton|title=The Gospels and Jesus|isbn=978-0-521-00802-0|publisher=Oxford University Press |year=2002|ref=harv |url=http://books.google.com/?id=A7wNGMrAiD0C&printsec=frontcover#v=onepage&q&f=false}}
* {{cite book|last1=Theissen|first1=Gerd|authorlink1=Gerd Theissen|last2=Merz|first2=Annette|authorlink2=Annette Merz|year=1998|title=The historical Jesus : a comprehensive guide |isbn=978-1-4514-0863-8|publisher=Fortress Press|ref=harv |url=http://books.google.com/?id=3ZU97DQMH6UC&printsec=frontcover#v=onepage&q&f=false}}
* {{cite book|title=The Quest for the Plausible Jesus: The Question of Criteria|first1= Gerd |last1=Theissen|first2= Dagmar|last2= Winter |year=2002| isbn= 978-0-664-22537-7|ref=harv |publisher= Westminster John Knox Press |url=http://books.google.com/?id=qB5ulgKx4OUC&printsec=frontcover#v=onepage&q&f=false}}
* {{cite book|first=Graham H. |last=Twelftree |authorlink=Graham Twelftree |title= Jesus the miracle worker: a historical & theological study| isbn= 978-0-8308-1596-8 |url =http://books.google.com/books?id=DitVtGWdYeYC&pg=PA95#v=onepage&q&f=false|year=1999 |publisher =InterVarsity Press |ref= harv}}
* {{cite book|last=Van Voorst|first=Robert E|year=2000|title=Jesus Outside the New Testament: An Introduction to the Ancient Evidence|publisher=Eerdmans Publishing|isbn=978-0-8028-4368-5| url=http://books.google.com/?id=lwzliMSRGGkC&printsec=frontcover#v=onepage&q&f=false |ref=harv}}
* {{cite book|title=Expository Dictionary of New Testament Words|last= Vine | first= William E. | authorlink= William Edwy Vine |year= 1940|publisher= Fleming H. Revell Company|ref=harv |isbn= 978-0-916441-31-9}}
* {{cite book|title=The Bible Knowledge Commentary: New Testament| first1=John F. |last1=Walvoord | authorlink1=John Walvoord|first2= Roy B.|last2= Zuck|year= 1983 |isbn= 978-0-88207-812-0|publisher=David C. Cook|url=http://books.google.com/?id=DP4UiA4gQNMC&printsec=frontcover#v=onepage&q&f=false |ref=harv}}
* {{cite book|title=The Jesus Quest: The Third Search for the Jew of Nazareth|first= Ben|last= Witherington |year= 1997| isbn= 978-0-8308-1544-9 |ref=harv |publisher=InterVarsity Press |url=http://books.google.com/?id=IE_T3Xh2fyUC&printsec=frontcover#v=onepage&q&f=false}}
{{refend}}

== External links ==
{{Spoken Wikipedia|Jesus Spoken Version.ogg|October 28, 2013}}
{{Sister project links |wikt=no |commons=ישוע |b=Biblical_Studies/Christianity/Jesus |n=no |q=Jesus |s=no |v=Jesus |species=no |voy=no |mw=no |d=Q302}}
*{{Dmoz|Society/Religion_and_Spirituality/Christianity/Jesus_Christ/}}
* [http://www.latinvulgate.com/christverse.aspx Complete Sayings of Jesus Christ] in parallel Latin and English
* ''[http://www.pbs.org/wgbh/pages/frontline/shows/religion/ From Jesus to Christ: The First Christians]''&nbsp;– documentary about Jesus' life and the early Church.
* {{worldcat id|id=lccn-n79-84784}}

{{Jesus footer}}
{{Christmas}}
{{Easter}}
{{New Testament people}}
{{New Testament Prophets}}
{{Prophets in the Qur'an}}
{{Christianity footer}}
{{Religion topics}}
{{Authority control|VIAF=38323081|LCCN=n/79/84784}}

{{Anchor|Interwiki}}

{{Persondata
| NAME=Jesus
| ALTERNATIVE NAMES=Jesus Christ (honorific); Jesus of Nazareth (traditional); יֵשׁ֣וּעַ (Hebrew); Yeshua (transliteration); Isa (Islam)
| SHORT DESCRIPTION=Religious figure, founded Christianity
| DATE OF BIRTH=c. 4 BC
| PLACE OF BIRTH= Disputed
| DATE OF DEATH=c. 30
| PLACE OF DEATH=[[Jerusalem]], [[Iudaea Province]]
}}
{{DEFAULTSORT:Jesus}}
[[Category:Jesus| ]]
[[Category:0s BC births]]
[[Category:30s deaths]]
[[Category:1st-century executions]]
[[Category:1st-century rabbis]]
[[Category:Apocalypticists]]
[[Category:Christian religious leaders]]
[[Category:Deified people]]
[[Category:Founders of religions]]
[[Category:God in Christianity]]
[[Category:Islamic mythology]]
[[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 Nazareth]]
[[Category:Prophets in Christianity]]
[[Category:Prophets of Islam]]
[[Category:Roman-era Jews]]
[[Category:Savior gods]]
[[Category:Rabbis of the Land of Israel]]
[[Category:Publicly executed people]]
[[Category:Self-declared messiahs]]
[[Category:Year of birth uncertain]]
[[Category:Year of death uncertain]]

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He is no one but a mad beast

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