Jesus, look around you!
This too is the proof Jesus himself offers when he declares God to be the God of the living and not of the dead (Matt.
Betsy screamed, It's like if The Lord Jesus was standing here, writing a mother's day card to the Virgin Mary, you'd be sitting around on your asses discussing if it was really the month of May!
"Lord Jesus Christ!" exclaimed the pilgrim woman, crossing herself.
They were unanimous in adopting the idea of a church in which all the members were priests under the Lord Jesus, the One High Priest and Ruler; the officers of which were not mediators between men and God, but preachers of One Mediator, Christ Jesus; not lords over God's heritage, but ensamples to the flock and ministers to render service.
Jesus, it's a wonder any of us has hearing left.
Jesus, it's a wonder any of us has hearing left.
I have already told her in simple language of the beautiful and helpful life of Jesus, and of His cruel death.
When she referred to our conversation again, it was to ask, "Why did not Jesus go away, so that His enemies could not find Him?"
She thought the miracles of Jesus very strange.
Jesus, how can you even think I would want that?
Jesus, how can you even think I would want that?
"By the Lord Jesus Christ, I thought we had put something under him!" said the valet.
The steps by which the practice of resting from labour on the Lord's day instead of on the Sabbath was established in Christendom and received civil as well as ecclesiastical sanction are dealt with under Sunday; it is enough to observe here that this practice is naturally and even necessarily connected with the religious observance of the Lord's day as a day of worship and religious gladness, and is in full accordance with the principles laid down by Jesus in His criticism of the Sabbath of the Scribes.
The apologist must maintain (I) that Jesus of Nazareth is a real historical figure - a point well-nigh overlooked by Strauss, and denied by some modern advocates of a mythical theory; (2) that Jesus is knowable (not one " of whom we really know very little " - B.
The miracles of Jesus are also canvassed.
Jesus, Elisabeth, I don't understand.
Jesus, what is this?
Jesus, what is this?
Jesus, how fast can you run?
Positively it may be affirmed that the recovered figure of the historical Jesus is the greatest asset in the possession of modern Christian theology and apologetics.
But Jesus further maintains that this view of the law as a whole, and the interpretation of the Sabbath law which it involves, can be historically justified from the Old Testament.
Jesus, how can I have made my feelings clear when I don't even know what they are.
The early Presbyterianism of Switzerland was defective in the following respects: (1) It started from a wrong definition of the Church, which, instead of being conceived as an organized community of believers in the Lord Jesus Christ, was made to depend upon the preaching of the gospel and the administration of the sacraments.
Jesus, how can I have made my feelings clear when I don't even know what they are.
Connor said, Jesus, it's not even nine o'clock yet and you're drinking.
It becomes the assertion; historically, providentially, the expectation of a unique religious figure arose - " the " Messiah; and Jesus gave himself to be thought of as that great figure.
"Jesus, doc!" she cried.
Jesus is but a man in whom this reminiscence is unusually strong, and who has consequently attained to unusual spiritual excellence and power.
But most probably the description of Jesus as thus unique will continue to be associated with the allegation - He told us so; he claimed Messiahship and " died for the claim."
(5) It is also claimed as certain that Jesus had marvellous powers of healing.
(iv.) There is the immense influence of Jesus Christ in history, associated with belief in him as the risen Son of God.
Little is known with certainty of his university career beyond the facts that he became a fellow of Jesus College in 1510 or 1511, that he had soon after to vacate his fellowship, owing to his marriage to " Black Joan," a relative of the landlady of the Dolphin Inn, and that he was reinstated in it on the death of his wife, which occurred in childbirth before the lapse of the year of grace allowed by the statutes.
Little is known with certainty of his university career beyond the facts that he became a fellow of Jesus College in 1510 or 1511, that he had soon after to vacate his fellowship, owing to his marriage to " Black Joan," a relative of the landlady of the Dolphin Inn, and that he was reinstated in it on the death of his wife, which occurred in childbirth before the lapse of the year of grace allowed by the statutes.
Jesus Sarah, why would you do that without asking me?
to his joy, of their faith, hope and love; of the order and stability of their faith; and of their reception of Christ Jesus the Lord (i.
As no one could curse Jesus except under the influence of a devilish afflatus, so none could say "Jesus is Lord" except he was inspired by the Holy Spirit.
The image of Jesus was crowned along with those of Pythagoras, Plato and Aristotle.
Thou didst expire in the ardour of her embraces, nor did she leave Thee when dead, 0 Lord Jesus, for she allowed not Thy body to rest elsewhere than in a borrowed grave.
Thou knowest, most sweet Jesus, that I have no more the power and the qualities to continue to take care of it.
It became clear that neither the influence of the regular clergy, of which the Society of Jesus is the most powerful embodiment, nor that of foreign clerical parties, which largely control the Peters Pence fund, would ever permit renunciation of the papal claim to temporal power.
Passing from pride to humility he added "servant of the apostle," and "servant of Jesus Christ" to the imperial title, spent a fortnight in prayer in the grotto of St Clement and did penance in various Italian monasteries.
PIERRE JEAN BECKX (1795-1887), general of the Society of Jesus, was born at Sichem in Belgium on the 8th of February 1795, and entered the novitiate of the order at Hildesheim in 1819.
But, if Jesus really cured leprosy or really restored the dead to life, we have miracle plainly enough in the region of healing.
(6) For Jesus' own resurrection several lines of evidence are alleged.
(iii.) We have New Testament reports of appearances of the risen Jesus; subjective?
In view of the claims of Jesus, different possibilities arise.
And Jesus, who is His Son, but is nearer to Him than all of us His other Children, came into the world on purpose to tell us all about our Father's Love.
When told of the instance in which Jesus raised the dead, she was much perplexed, saying, "I did not know life could come back into the dead body!"
When she rounded the corner to enter the room she shrieked, "Jesus, it looks like a bomb went off in here."
Jesus Sarah, you nearly gave me a heart attack.
Jesus, I was thrilled to finally get out of the house, now I wish we could just go back.
Most Christians on this ground repudiate the application of the term to the worship of Jesus Christ.
He also published works on the Last Days of the Life of Jesus, on Judaism in the Time of Christ, on John of Damascus (1879) and an Examination of the Vatican Dogma in the Light of Patristic Exegesis of the New Testament.
We note here that though Ritschl gives Jesus a unique and unapproachable position in His active relation to the kingdom, he declines to rise above this relative teaching.
VAVASOR POWELL (1617-1670), Welsh Nonconformist, was by birth a Radnorshire man and was educated at Jesus College, Oxford.
Archelaus, Herod's successor, had far less authority than Herod, and the real power of government at Jerusalem was assumed by the Roman procurators, in the time of one of whom, Pontius Pilate, Jesus Christ was condemned to death and crucified outside Jerusalem.
In 1653 he had made the astonishing proposal to the Dutch that England and Holland should divide the habitable globe outside Europe between them, that all states maintaining the Inquisition should be treated as enemies by both the proposed allies, and that the latter "should send missionaries to all peoples willing to receive them, to inculcate the truth of Jesus Christ and the Holy Gospel."
When she rounded the corner to enter the room she shrieked, "Jesus, it looks like a bomb went off in here."
When told that Jesus walked on the sea to meet His disciples, she said, decidedly, "It does not mean WALKED, it means SWAM."
The service on Christmas Eve day was, of course, about Jesus.
A love disappointment, however, turned his thoughts to the church, and in 1624 he entered the Society of Jesus.
Of this newest revelation Christus David was the mouthpiece, supervening on Christus Jesus.
4 2 seq.), to the kingly priesthood of Jesus, as that idea is worked out at length in the Epistle to the Hebrews.
They were unanimous in regarding ministerial service as mainly pastoral; preaching, administering the sacraments and visiting from house to house; and, further, in perceiving that Christian ministers must be also spiritual rulers, not in virtue of any magical influence transmitted from the Apostles, but in virtue of their election by the Church and of their appointment in the name of the Lord Jesus.
On the other hand, faith has no special interest in claiming that we can compose a biographical study of the development of Jesus.
Scholarly and apologetic discussion on the gospels and life of Jesus is further represented by the writings of W.
12 § 83, &c., Basilides taught that even those who have not sinned in act, even Jesus himself, possess a sinful nature.
possible certainly to determine how Basilides conceived the relation of this Saviour to Jesus of Nazareth.
According to the account given by Irenaeus, the Saviour is said to have appeared only as a phantasm; according to the Excerpta ex Theodoto, 1 7, the Diakonos descended upon Jesus at His baptism in the form of a dove, for which reason the followers of Basilides celebrated the day of the baptism of Jesus, the day of the brtOaveia as a high festival (Clemens, Strom.
The various attempts at combination probably point to the fact that the purely mythical figure of a god-saviour (Heros) was connected first by Basilides with Jesus of Nazareth.
and his viceroy in India; he established and controlled the Society of Jesus in the East.
Throughout his life he remained in close touch with Ignatius of Loyola, who is said to have selected Xavier as his own successor at the head of the Society of Jesus.
of which directs how the sisters after the synaxis of the ninth hour (3 P.M.) are to dine: "When you sit down at a table and come to break bread, seal it thrice with the sign of the cross and thus give thanks: ` We thank thee, our Father, for thy holy resurrection; for through Jesus thy servant thou hast shewn it unto us.
Fill our hearts with joy and gladness, that ever having of all things a sufficiency, we may superabound in all good works, in Christ Jesus our Lord, &c.'" The writer then enjoins that, "if two or three other virgins are present, they also shall give thanks over the bread set out, and join in the prayers.
The conceptions of Jesus of Nazareth, however, were not the Messianic conceptions of his fellow-countrymen, but 1 Deut.
The Torah of Jesus was essentially prophetic and in no sense priestly or legal.
The arrested prophetic movement of Jeremiah and Deutero-Isaiah reappears in John the Baptist and Jesus after an interval of more than five centuries.
And thus Israel's old prophetic Torah was at length to achieve its victory, for after Jesus came St Paul.
The first three eclogues, in the form of dialogues between Coridon and Cornix, were borrowed from the Miseriae Curialium of Aeneas Sylvius Piccolomini (Pope Pius II.), and contain an eulogy of John Alcock, bishop of Ely, the founder of Jesus College, Cambridge.
Influenced by the Jesuit John Ramirez he entered the Society of Jesus in 1564, and after teaching philosophy at Segovia, taught theology at Valladolid, at Alcala, at Salamanca, and at Rome successively.
All blasphemies against God, as denying His being, or providence, all contumelious reproaches of Jesus Christ, all profane scoffing at the Holy Scriptures, or exposing any part thereof to contempt or ridicule, are punishable by the temporal courts with fine, imprisonment and also infamous corporal punishment.
Gregory founded the Congregation of the Propaganda, encouraged missions, fixed the order to be observed in conclaves, and canonized Ignatius Loyola, Francis Xavier, Philip Neri and Theresa de Jesus.
But two individuals exemplify the different attitudes which the nation adopted towards its new environment and its wider opportunities, Joseph the tax-farmer and Jesus the sage.
The wisdom of Jesus ben Sira (Sirach) is contained in the book commonly called Ecclesiasticus.
As a teacher Jesus gave his own services freely.
If the Fourth Gospel is to be trusted, John had already recognized and acclaimed Jesus of Nazareth as the Messiah for whom the Jews were looking.
Josephus' history of the Jews contains accounts of John the Baptist and Jesus, the authenticity of which has been called in question for plausible but not entirely convincing reasons.
However this may be, the Jews who believed Jesus to be the Christ play no great part in the history of the Jews before 70, as we know it.
The crucifixion of Jesus was sanctioned by Pontius Pilate, who was procurator of Judaea A.D.
But everything pointed to the destruction of the city, which one Jesus had prophesied at the feast of tabernacles in 62.
The origin is to be found in the initial letters of the names and titles of Jesus in Greek, viz.
'Invous X ptar6s, Oeou `Tuffs, 16 y TIJp, Jesus Christ, Son of God, Saviour, which together spell the Greek word for "fish," ix9vs.
EASTER, the annual festival observed throughout Christendom in commemoration of the resurrection of Jesus Christ.
2 1848, and was educated at Jesus College, Oxford.
In that case, all who accept a revelation without professing to understand its content would require to be ranked as mystics; the fierce sincerity of Tertullian's credo quia ab-' surdum, Pascal's reconciliation of contradictions in Jesus Christ, and Bayle's half-sneering subordination of reason to faith would all be marks of this standpoint.
(From this practice the sect received the less commonly used nickname "Dompelaers," meaning "tumblers.") They accept implicitly and literally the New Testament as the infallible guide in spiritual matters, holding it to be the inspired word of God, revealed through Jesus Christ and, by inspiration, through the Apostles.
Jesus Christ, a book which was inspired, its author tells us, by his earlier intercourse with the earl of Northampton.
exorcisms. His Life of Jesus (1828) is a synoptical translation of the Gospels, prefaced by an account of the preparation for the Christ and a brief summary of His history, and accompanied by very short explanations interwoven in the translation.
It is further conjectured that she was a sister of Mary the mother of Jesus, in which case James and John would be cousins of Jesus.
The younger John was educated at St Paul's School, and on the 5th of July 1662 entered Jesus College, Cambridge; thence he proceeded to Catherine Hall, where he graduated B.A.
In the parable of the sower, Jesus Christ mentions an increase of thirty, sixty and an hundred fold.
Camille on being asked his age, replied, "I am thirty-three, the age of the sans-culotte Jesus, a critical age for every patriot."
Strauss's Life of Jesus.
His sources for the teachings of Jesus are the "Memoirs of the Apostles," by which are probably to be understood the Synoptic Gospels (without the Gospel according to St John), which, according to his account, were read along with the prophetic writings at the public services.
Wehofer, Die Apologie Justins des Philosophen and Mdrtyrers in litterarhistorischer Beziehung zum ersten Male untersucht (1897); Alfred Leonhard Feder, Justins des Mdrtyrers Lehre von Jesus Christus (1906).
Its signification was authoritatively defined by the Council of Trent in the following words: "If any one shall say that, in the Holy Sacrament of the Eucharist there remains, together with the Body and Blood of Our Lord Jesus Christ, the substance of the Bread and Wine, and shall deny that wonderful and singular conversion of the whole substance of the Bread into (His) Body and of the Wine into (His) Blood, the species only of the Bread and Wine remaining - which conversion the Catholic Church most fittingly calls Transubstantiation - let him be anathema."
JOSEPH SMITH, JR. (1805-1844), the founder, in April 1830, of the Church of Jesus Christ of Latter-Day Saints, was born in Sharon, Vermont, on the 23rd of December 1805.
The Orthodox Church strenuously maintains its point, arguing that the very name bread, the holiness of the mystery, and the example of Jesus and the early church alike, testify against the use of unleavened bread in this connexion.
An attempt has been made to discover a natural law which will explain some at least of the miracles of Jesus.
Of the miracles of Jesus, Bushnell says, " The character of Jesus is ever shining with and through them, in clear self-evidence leaving them never to stand as raw wonders only of might, but covering them with glory as tokens of a heavenly love, and acts that only suit the proportions of His personal greatness and majesty " (Nature and the Supernatural, p. 364).
The miracles of Jesus - the relief of need, the removal of suffering, the recovery of health and strength - reveal in outward events the essential features of His divine mission.
On the problem of evil and sin it is impossible here to enter; but this must be insisted on, that the miracles of Jesus at least express divine benevolence just under those conditions in which the course of nature obscures it, and are therefore, proper elements in a revelation of grace, of which nature cannot give any evidence.
For the Christian Church the miracles of Jesus are of primary importance; and the evidence - external and internal - in their favour may be said to be sufficient to justify belief.
Their representation of the moral character, the religious consciousness, the teaching of Jesus, inspires confidence.
In these acts Jesus reveals Himself as Saviour.
" The Jesus Christ presented to us in the New Testament would become a very different person if the miracles were removed " (Temple's Relations between Religion and Science).
That this evidence is not as good as that for the miracles of Jesus must be conceded, as much of it is of much later date than the events recorded.
Cox (1850); Life of Jesus, by J.
trans.: Luke the Physician, 1907; The Sayings of Jesus, 1908).
It was to him that Jesus was sent by Pilate to be tried.
ST IGNATIUS OF LOYOLA (1491-1556), founder of the Society of Jesus.
About the same time Martin Luther was in the full course of his protest against the papal supremacy and had already burnt the pope's bull at Worms. The two opponents were girding themselves for the struggle; and what the Church of Rome was losing by the defection of the Augustinian was being counterbalanced by the conversion of the founder of the Society of Jesus.
At the end of 1529 he came into contact with the men who were eventually to become the first fathers of the Society of Jesus.
Ignatius declared that having assembled in the name of Jesus, the association should henceforth bear the name of the "Company of Jesus."
These are The Reign of Christ, wherein Christ as an earthly king calls his subjects to war: and Two Standards, one of Jesus Christ and the other of Lucifer.
The progress of the Society of Jesus in Loyola's lifetime was rapid (see JEsu1Ts).
This has been translated into English under the title of The testament of Ignatius Loyola, being sundry acts of our Father Ignatius, under God, the first founder of the Society of Jesus, taken down from the Saint's own lips by Luis Gonzales (London, 1900); and the above account of Ignatius is taken in most places directly from this, which is not only the best of all sources but also a valuable corrective of the later and more imaginative works.
Mailer's curious Les Origines de la Compagnie de Jesus (Paris, 1898), in which the author tries to establish a Mahommedan origin for many of the ideas adopted by the saint.
Nowhere in the discourses of Jesus is there a hint of a limited duration of the Messianic kingdom.
Papias actually confounds expressions of Jesus with verses from the Apocalypse of Baruch, referring to the amazing fertility of the days of the Messianic kingdom (Papias in Iren.
Like John the Baptist and the Apostles of Jesus, Zoroaster also believed that the fulness of time was near, that the kingdom of heaven was at hand.
is adopted by Irenaeus, who tells us that, according to the learned among the Hebrews, the name Jesus contains two letters and a half, and signifies that Lord who contains heaven and earth [rr' = rim ?
He was educated for the Anglican ministry at Llanddowror and Carmarthen, and at Jesus College, Oxford (1775-1778).
Interpreted in the most general sense, these decrees, which enacted that the council of Constance derived its power immediately from Jesus Christ, and that every one, even the pope, was bound to obey it and every legitimately assembled general council in all that concerned faith, reform, union, &c., were tantamount to the overturning of the constitution of the church by establishing the superiority of the council over the pope.
It is, at any rate, certain that Jesus came up to Jerusalem in order to join in the celebration of the Passover.
In Florence he entered the Society of Jesus, taking the habit in Rome in 1655; it was calumniously rumoured that he adopted this course in order to escape punishment for having poisoned his wife.
Among his publications are De l'education (1850), De la haute education intellectuelle (3 vols., 1866), Muvres choisies (1861, 4 vols.); Histoire de Jesus (1872), a counterblast to Renan's Vie de Jesus.
In 1613 he joined the Society of Jesus, and was appointed superior of the English mission at Brussels in 1616, and in 1618 rector of the English college at Rome.
The necessity of a constant protest against polytheism led to a tenacious insistence on the divine unity, and the task was to reconcile this unity with the deity of Jesus Christ.
Basing their views on the synoptic Gospels, and tracing descent from the obscure sect of the Alogi, the Adoptianists under Theodotus of Byzantium tried to found a school at Rome c. 185, asserting that Jesus was a man, filled with the Holy Spirit's inspiration from his baptism, and so attaining such a perfection of holiness that he was adopted by God and exalted to divine dignity.
An incisive introduction discusses the ecclesiastical tradition, modern criticism; the second, the first and the third Gospels; the evangelical tradition; the career and the teaching of Jesus; and the literary form, the tradition of the text and the previous commentaries.
These doctrinal interpretations introduce the economy of blinding the Jews into the parabolic teaching; the declaration as to the redemptive character of the Passion into the sayings; the sacramental, institutional words into the account of the Last Supper, originally, a solemnly simple Messianic meal; and the formal night-trial before Caiaphas into the original Passion-story with its informal, morning decision by Caiaphas, and its one solemn condemnation of Jesus, by Pilate.
The abbe's central position, that our Lord himself held the proximateness of His second coming, involves the loss by churchmen of the prestige of directly divine power, since Church and Sacraments, though still the true fruits and vehicles of his life, death and spirit, cannot thus be immediately founded by the earthly Jesus himself.
All the passages referring to Jesus in the Talmud are given by Laible, Jesus Christus im Talmud, with an appendix, ” Die talmudischen Texte," by G.
Streane (Jesus Christ in the Talmud, 1893).
For, since Origen states that many appealed to it in support of the view that the brothers of Jesus were sons of Joseph by a former marriage, the book must have been current about A.D.
Finally, as Justin's statements as to the birth of Jesus in a cave and Mary's descent from David show in all probability his acquaintance with the book, it may with good grounds be assigned to the first decade of the 2nd century.
The language was Western Aramaic, the mother tongue of Jesus and his apostles.
The extant fragments contain sayings of Jesus, and warnings against Judaism and Polytheism.
His treatise, Des Grandeurs de Jesus, was a favourite book with the Jansenists.
de Berulle et les Carmelites; Le Pre de Berulle et l'oratoire de Jesus; Le Cardinal de Berulle et Richelieu (3 vols., 1872-1876), by the Abbe M.
The chief ancient buildings of Gandia are the Gothic church, the college, founded by San Francisco de Borgia, director-general of the order of Jesus (1510-1572), and the palace of the dukes of Gandia - a title held in the i 5th and 16th centuries by members of the princely house of Borgia or Borja.
The work contains accounts of John the Baptist and Jesus, which may account for the fact that Josephus' writings were rescued from oblivion by the Christians.
But the description of Jesus as "a wise man, if indeed one should call him a man," can hardly be genuine, and the assertion "this was the Christ" is equally doubtful, unless it be assumed that the Greek word Christos had become technical in the sense of false-Christ or false-prophet among non-Christian Jews.
JUAN EUSEBIO NIEREMBERG (1595-1658), Spanish Jesuit and mystic, was born at Madrid in, 1595, joined the Society of Jesus in 1614, and subsequently became lecturer on Scripture at the Jesuit seminary in Madrid, where he died on the 7th of April 1658.
He was highly esteemed in devout circles as the author of De la aficiOn y amor de Jesus (1630), and De la aficion y amor de Maria (1630), both of which were translated into Arabic, Flemish, French, German, Italian and Latin.
I, 1-2), to the Septuagint version of the book (produced between 260 and 130 B.C.), in which the disputed prophecies are already found, and to the Greek translation of the Wisdom of Jesus, the son of Sirach, which distinctly refers to Isaiah as the comforter of those that mourned in Zion (Eccles.
The council of Trent, while reproving all superstitious practices in the invocation of the saints, the veneration of relics and the use of images, expresses as follows the doctrine of the Roman Church: "That the saints who reign with Christ offer to God their prayers for men; that it is good and useful to invoke them by supplication and to have recourse to their aid and assistance in order to obtain from God His benefits through His Son our Saviour Jesus Christ, who alone is our Saviour and Redeemer" (Sess.
The Key of Truth teaches that after the fall Adam and Eve and their children were slaves of Satan until the advent of the newly created Adam, Jesus Christ.
They allegorized the Eucharist and explained away the bread and wine of which Jesus said to His apostles, "Take, eat and drink," as mere words of Christ, and denied that we ought to offer bread and wine as a sacrifice.
The Thonraki, according to Gregory Magistros, held that "Jesus in the evening meal, spoke not of an offering of the mass, but of every table."
It resembles that of the Key of Truth, in so far as Jesus is Christ and Son of God by way of grace and reward for faithful fulfilment of God's command.
Jesus was a new Adam and a fresh beginning, in so far as he was made flesh in and not of his mother, to whom, as both Esc. and the Key insist, Jesus particularly denied blessedness and honour (Mark iii.
The Armenian fathers held that Jesus, unlike other men, possessed incorruptible flesh, made of ethereal fire, and so far they shared the main heresy of the Paulicians.
As Jesus anointed by the Spirit became the Christ, so they became christs.
He was educated for a business career, but in his eighteenth year entered the Church, joining the Society of the Sacred Heart of Jesus and Mary (also known as the Picpus Congregation), and taking Damien as his name in religion.
Gold, with myrrh and frankincense were offered by the Persian Magi to the infant Jesus at his birth; and in Revelation viii.
He may, also, have had in view the fact that he has prefixed a narrative of the birth and infancy of Jesus and of John and so begun the history at what he considered to be its true point of departure; to this he plainly alludes when he says that he has "traced the course of all things accurately from the first."
He may, also, in part be thinking of those indications which he - and he alone among the evangelists - has given of the points in the course of secular history at which Jesus was born and the Baptist began to preach (ii.
The Birth and Infancy of John and of Jesus.
The genealogy of Jesus here given is peculiar to this Gospel.
From the Commencement of the Ministry of Jesus in Galilee to the Appointment of the Twelve.
He has, however, independent narratives of the visit of Jesus to Nazareth (iv.
1-6a), is given by Luke at the very beginning of it, perhaps because of the previous connexion of Jesus with Nazareth.
From the Bringing of young Children to Jesus to the Preparation for the Passover.
The thought of divine forgiveness, as set forth in the teaching of Jesus and manifested in His own attitude towards, and power over, the hearts of the outcasts among the people, is peculiarly prominent in this Gospel.
Again, besides narrating the Temptation in the Wilderness and the Agony in the Garden, this evangelist gives a saying which implies that Jesus had undergone many temptations, or rather a life of temptation (xxii.
The chief instance is his careful interweaving of the accounts of the births and early years of John the Baptist and of Jesus.
This, with other attempts to liberalize religion, brought him into conflict with the ecclesiastical authorities of Mecklenburg, and in 1858 he was deprived of his professorship. He then travelled throughout Germany, demanding justice, telling the story of his life (Christliche Selbstgesprdche, 1861), and lecturing on the life of Jesus (Die Geschichte Jesu.
The Testimony of the King of Martyrs concerning His Kingdom (1729) is a classic repudiation of erastianism and defence of the spiritual autonomy of the church under Jesus Christ.
JOHN THE BAPTIST, in the Bible, the "forerunner" of Jesus Christ in the Gospel story.
His father Zacharias was a priest "of the course of Abijah," and his mother Elizabeth, who was also of priestly descent, was related to Mary, the mother of Jesus, whose senior John was by six months.
The preaching of Jesus shows traces of this, and the Fourth Gospel (as well as the Synoptists) displays a marked interest in connecting the Johannine movement with the beginnings of Christianity.
seigneur; thus in the Old Testament it represents Yahweh, Jehovah, and in the New Testament «upcos, as a title of Jesus Christ.
34 et seq.) that his voice was uplifted in the Sanhedrin in favour of the disciples of Jesus who were threatened with death, and on this occasion he is designated as a Pharisee and as being "had in reputation among all the people" (vop,o&'wnaXos riµeos 7rav-ri rc i 3 Aaw).
In an anecdote regarding a suit which Gamaliel was prosecuting before a Christian judge, a converted Jew, he appeals to the Gospel and to the words of Jesus in Matt.
The continued attacks upon the Presbyterians led him to publish his Short, Sober, Pacific Examination of Exuberances in the Common Prayer, as well as the Apology for Tender Consciences touching Not Bowing at the Name of Jesus.
SECOND ADVENTISTS, members of religious bodies whose distinctive feature is a belief in the imminent physical return of Jesus Christ.
They were accused of teaching that the divine nature was not incarnated in but only attendant on Jesus, being superadded to his human nature after the latter was completely formed.
Glover (London, 1869); Life of Jesus Christ, also by O.
The principal mosque at Beja was originally a Christian basilica, and is still dedicated to Sidna Aissa (our Lord Jesus).
About the beginning of the 17th century he became a preacher among a sect called the "Seekers," and appears to have held unorthodox opinions about the divinity of Jesus Christ.
His defect lies rather in not presenting the historic Christ as the Christian's chief inspiration, a fact which connects itself with the strange absence of the names " Jesus " and " Christ."
This direct testimony is supplemented by that of the magical texts, in which Ia(3e (Jahveh Sebaoth), as well as Iaf3a, occurs frequently.° In an Ethiopic list of magical names of Jesus, purporting to have been taught by him to his disciples, Yawe is found.
discipulus, from discere, to learn, and root seen in pupillus), but chiefly used of the personal followers of Jesus Christ, including the inner circle of the Apostles.
Meanwhile he had gained a high reputation as a preacher, and especially as the advocate of religious freedom; but his teaching became more and more offensive to the orthodox party, and on the appearance (1864) of his article on Renan's Vie de Jesus in the Nouvelle Revue de theologie he was forbidden by the Paris consistory to continue his ministerial functions.
He joined the Company of Jesus on the 19th of December 1759, and became professor in the Jesuit seminaries at Ferrara and Ascoli.
But he did more than interpret to his age the significance of man's ultimate theistic beliefs, he gave them vitality by reading them through the consciousness of Jesus Christ.
What did Jesus signify?
That there is one God, in whom there is a Divine Trinity; and that He is the Lord Jesus Christ.
HERODIANS (`HpwStavoi), a sect or party mentioned in Scripture as having on two occasions - once in Galilee, and again in Jerusalem - manifested an unfriendly disposition towards Jesus (Mark iii.
Having entered the Society of Jesus, he was set apart for foreign mission service, and sent to Goa in 1588.
de Backer, Bibliotheque de la Compagnie de Jesus (ed.
Having entered the Society of Jesus in 1586, he was successively professor of philosophy at Douai and rector of the Jesuit College at Antwerp. He wrote a treatise on optics in six books (Antwerp, 1613), notable for containing the principles of stereographic projection.
PONTIUS PILATE, the Roman governor of Judaea under whom Jesus Christ suffered crucifixion.
A more discriminating light is thrown upon him by the New Testament narratives of the trial of Jesus.
They illustrate the right of review or recognitio which the Romans retained, at least in capital causes; the charge brought in this case of acting adversus majestatem populi romani; the claim made by Jesus to be a king; and the result that his judge became convinced that the claimant was opposed neither to the public peace nor to the civil supremacy of Rome.
See in loco in the following English or translated histories of the life or time of Jesus, Theodor Keim, E.
In his addresses on the future of the Protestant Church (Reden fiber die Zukunft der evangelischen Kirche, 1849), he finds the essence of Christianity in Jesus's conceptions of the heavenly Father, the Son of Man and the kingdom of Heaven.
He studied at the university of Alcala, and was admitted at the age of seventeen into the Society of Jesus.
The history of Christian preaching with which alone this article is concerned has its roots (I) in the activity of the Hebrew prophets and scribes, the former representing the broader appeal, the latter the edification of the faithful, (2) in the ministry of Jesus Christ and His apostles, where again we have both the evangelical invitation and the teaching of truth and duty.
Alongside Origen we may rank Hippolytus of Rome on the strength of the one sermon of his which is extant, a panegyric on baptism based on the theophany which marked the baptism of Jesus.
The king retired to Naples, abdicated once The more (1802), and entered the Society of Jesus; he d i ed in Rome in 1819.
The majority of critics agree that the only trace of a formal creed in the New Testament is the simple confession of Jesus as the Lord, or the Son of God (Rom.
Whether the first creed of the primitive Church was of the simple Christological character which confession of Jesus as the Lord expresses, or of an enlarged type based on the baptismal formula (Matt.
He calls it " the beautiful confession " to which Christ Jesus had borne witness before Pontius Pilate, and charges Timothy before God, who quickeneth all things, to keep this commandment.
57, " I believe that Jesus is the Son of God," since the reading was known to Irenaeus, probably represents the form of baptismal confession used in some church of Asia Minor, and supplies us with the type of a primitive creed.
The following form which Seeberg gives as the creed of St Paul is an artificial combination of fragments of oral teaching, which naturally reappear in the teaching of St Peter, but finds no attestation in the later creeds of particular churches which would prove its claim to be their parent form: " The living God who created all things sent His Son Jesus Christ, born of the seed of David, who died for our sins according to the scriptures, and was buried, who was raised on the third day according to the scriptures, and appeared to Cephas and the XI I., who sat at the Der Katechismus der Urchristenheit, p. 85.
Amid the chaos of conflicting opinions as to the original teaching of Jesus, the Gospel within the Gospel, the central question " What think ye of Christ ?
" No man can say that Jesus is the Lord save in the Holy Ghost " (1 Cor.
If the essence of Christianity is winnowed down to a bare imitation of the Man Jesus, and his religion is accepted as Buddhists accept the religion of Buddha, still it cannot be denied that the early Christians put their trust in Christ rather than his religion.
" I am the life," not " I teach the life," " I am the truth," not merely " I teach the truth," are not additions of Johannine theology but the central aspect of the presentation of Christ as the good physician, healer of souls and bodies, which the most rigid scrutiny of the Synoptic Gospels leaves as the residuum of accepted fact about Jesus of Nazareth.
And in Christ Jesus His only Son our Lord, 3.
36): " The Roman Church has made a common token with the African Churches, has recognized one God, creator of the universe, and Christ Jesus, of the Virgin Mary, Son of God the Creator, and the resurrection of the flesh."
And in our Lord Jesus Christ, His Son, the only-begotten and first born of all creation, begotten of Him before all the ages, through whom also the ages were established, and all things came into existence; 3.
Lord Jesus Christ, His Son, the only begotten (or a like phrase), A, B, C, D, E, F.
I believe in one Lord Jesus Christ, the Son of God, born of God, God of God, Light of Light, almighty of almighty, true God of true God, born before the ages, not made, by whom all things were made in heaven and in earth.
Zahn acutely suggests that it was omitted in the time of Zephyrinus to counteract Monarchian teaching such as the formula: " believe in one God, Jesus Christ."
And in one Lord Jesus Christ, the Son of God, begotten of the Father, only begotten, that is of the substance of the Father, God of God, Light of Light, very God of very God, begotten not made, of one substance with the Father, by whom all things were made, both those in heaven and those on earth.
And in one Lord Jesus Christ, the Word of God.
And in one Lord Jesus Christ, the only begotten Son of God, begotten of His Father, very God before all worlds, by whom all things were made; 3.
And in one Lord Jesus Christ, the only begotten Son of God, begotten of His Father before all worlds, [God of God,] Light of Light, very God of very God, begotten, not made, being of one substance with the Father, by whom all things were made; Who for us men and for our salvation came down from heaven and was incarnate of the Holy Ghost and the Virgin Mary, and was made Man.
Ans.: " That I with body and soul, both in life and death, am not my own, but belong to my faithful Saviour Jesus Christ."
It deals with the Bible as the final appeal in controversy, the doctrines of God, man, sin, the Incarnation, the Resurrection of our Lord Jesus Christ, " both the Son of man and the Son of God," the work of the Holy Spirit, justification by faith, the perpetual obligation of Baptism and the Lord's Supper, final judgment, the law of Christian fellowship. The same principles have been lucidly stated in the Evangelical Free Church catechism.
We cannot ask to be as if through nineteen centuries no one had ever asked a question about the relation of the Lord Jesus Christ to the Father and the Holy Spirit.
If we could come back to the Bible and use biblical terms only, as Cyril of Jerusalem wished in his early days, we know from experience that the old errors would reappear in the form of new questions, and that we should have to pass through the dreary wilderness of controversy from implicit to explicit dogma, from " I believe that Jesus is the Lord " to the confession that the Only Begotten Son is " of one substance with the Father."
If the superscription be not from the hand of the actual brother of Jesus, the question may well be asked why some apostolic name was not chosen which might convey greater authority?
The Pastoral Epistles point to " the pattern of sound words, even the sayings of our Lord Jesus Christ."
Ignatius's motto is to " be inseparable from Jesus Christ and from your bishop " (ad Trall.
In Umbrian villages on Easter Sunday the images of Jesus and His Mother are carried in rival processions from their respective chapels, and are made to bow when they meet face to face.
The third, Gabriel Espinosa, was a man of some education,, whose adherents included members of the Austrian and Spanish courts and of the Society of Jesus in Portugal.
12, where we have auroKaXukEWS 'Ivjvou X puxroi, "revelation from Jesus Christ."
For the book is a revelation made by God to Jesus Christ, who through His angel made it known to John for transmission to the churches.
This letter, professing to come from "Presbyter Joannes, by the power and virtue of God and of the Lord Jesus Christ, Lord of Lords,"claimed that he was the greatest monarch under heaven, as well as a devout Christian.
7 The last named regards the document "as a decorated narrative of the saint's martyrdom framed after the pattern of Jesus' martyrdom," though he thinks that it cannot be put as late as 250, but must fall within the limits of the 2nd century.
For every one who shall not confess that Jesus Christ is come in the flesh is antichrist; and whosoever shall not confess the testimony of the Cross is of the devil; and whosoever shall pervert the oracles of the Lord to his own lusts and say that there is neither resurrection nor judgment, that man is the first-born of Satan.
42 indicate that exclusion from the synagogue was a recognized penalty, and that it was probably inflicted on those who confessed Jesus as the Christ.
"Forty" is probably a round number without historical value, but the circumstance recorded by this tradition and confirmed by the evangelist's account of the trial of Jesus is historical, and is to be regarded as one of several restrictions imposed on the Jewish courts in the time of the Roman procurators.
5) Paul refers to a formal meeting of the Corinthian church at which the incestuous person is "delivered unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus."
excommunicated, shut out from the communion of the faithful, debar thee from privileges, and deliver thee unto Satan for the destruction of thy flesh, that thy spirit may be saved in the day of the Lord Jesus."
The Savoy Declaration of 1658 defines the theory and practice of the older English Nonconformist churches in the section on the "Institution of Churches and the Order appointed in them by Jesus Christ" (xix.).
Of in Jesus Christ the Saviour, who delivers from the bondage of sin by his life, doctrine and death; in the operation of the Holy Ghost; in a holy, universal, Christian church; in forgiveness of sins and the life everlasting.
The recognition by the Church of the lastnamed as a sacrament was, in spite of the commendation uttered by Jesus (Mark x.
(1058-1060 declared that Jesus had conferred on Peter the control (jura) of an earthly as well as of a heavenly empire; and this phrase was embodied in the canon law.
The Dominicans and, later, members of the newly born Order of Jesus, were conspicuous, among the 1 The episcopal office was retained, but the " succession " broken, the new Lutheran bishops being consecrated by Buggenhagen, who was only in priest's orders.
An unsuccessful effort was made at the conference of Poissy to bring the two religious parties together; Beza had an opportunity to defend the Calvinistic cause, and Lainez, the general of the Order of Jesus, that of the bishop of Rome.
To them persecution was an outrage upon Jesus's teachings.
4) gives the following account of the miracle: As all the Apostles were watching round the dying Mary, Jesus appeared with His angels and committed the soul of His Mother to the Archangel Michael.
He joined the Society of Jesus and became professor at the Jesuit college at Lyons.
Besides a volume of sermons under the title Christ's Healing Touch, Mackennal published The Biblical Scheme of Nature and of Man, The Christian Testimony, the Letters to the Seven Churches of Asia, The Kingdom of the Lord Jesus and The Eternal God and the Human Sonship. These are contributions to exegetical study or to theological and progressive religious thought, and have elements of permanent value.
He entered the Society of Jesus in 1737 and was sent in 1750 as a missionary to China.
de Jesus, i.
0 Lord God, heavenly king, God the Father Almighty; 0 Lord, the only begotten Son, Jesus Christ; 0 Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us; Thou that takest away the sins of the world, receive our prayer; Thou that sittest at the right hand of the Father, have mercy upon us; For Thou alone art holy.
Thou only, Jesus Christ, with the Holy Ghost, art most high in the glory of God the Father.
Faith was not belief in authoritative teachings; it was trust in the promises of God and in Jesus was apt to seem intangible, and the influence of the learned tradition was strong - for a time, indeed, doctrine was more cultivated among Protestants than in the Church of Rome.
The work was continued - with some inequalities, but always in the same spirit - until the suppression of the Society of Jesus in 1773.
After the re-establishment of the Society of Jesus in Belgium the work was again taken up in 1837, at the suggestion of the Academie Royale of Belgium and with the support of the Belgian government, and the Bollandists were installed at the college of St Michael in Brussels.
Like others of the Reformers he had been led independently to preach justification by faith and to declare that Jesus Christ was the one and only Mediator between sinful man and God; but his construction rested upon what he regarded as biblical conceptions of the nature of God and man rather than upon such private personal experiences as those which Luther had made basal.
In addition to many pamphlets and translations, Faber published the following works: All for Jesus; The Precious Blood; Bethlehem; The Blessed Sacrament; The Creator and the Creature; Growth of Holiness; Spiritual Conferences; The Foot of the Cross (8 vols., London, 1853-1860).
"SIR JOHN RHYS (1840-1915), British archaeologist and Celtic scholar, was born in Cardiganshire, the son of a yeoman farmer, and educated at the Bangor Normal College and Jesus College, Oxford.
In 1895 he became principal of Jesus College.
These include the bronze doors executed by Bishop Bernward, with reliefs from the history of Adam and of Jesus Christ; a brazen font of the 13th century; two large candelabra of the 11th century; the sarcophagus of St Godehard; and the tomb of St Epiphanius.
It advocated " the polity that our Saviour Jesus Christ hath established," with " pastors, superintendes, deacons "; so that " all true pastors have equal power and authority.
" Secondly, to have the Sacraments ministered purely, only and altogether according to the institution and good worde of the Lord Jesus, without any tradition or invention of man.
" And last of all, to have not the filthy Canon law, but discipline only and altogether agreeable to the same heavenly and almighty worde of our good Lord, Jesus Christ."
1866) was a reply to Strauss's Life of Jesus, and his criticism resulted in Strauss making numerous concessions in later works.
II (to Jesus), Luke i.
ministered unto them (Jesus and the apostles) of their substance."
She went with Jesus on the last journey to Jerusalem, witnessed the Crucifixion, followed to the burial, and returned to prepare spices.
gives an account of her finding the tomb empty and of her interview with the risen Jesus.
fast falls the eventide"; "Jesus, I my cross have taken"; "Praise, my soul, the King of Heaven"; and "Pleasant are Thy courts above."
Jesus was born in adultery The and nurtured on the wisdom of Egypt.
Jesus, they say, was sent to save sinners; was he not sent to help those who have kept themselves free from sin?
He is bound to admit that Christianity has been stated reasonably; against the moral teaching of Jesus he can only bring the lame charge of plagiarism, and with the Christian assertion that the Logos is the Son of God he completely accords.
I, the solemn introduction to the feet-washing: all up to here reports Jesus' signs and apologetic or polemical discourses to the outer world; hence onwards it pictures the manifestation of His glory to the inner circle of His disciples.
On the first three days John declares that he is not the Christ, proclaims Jesus to be the Christ, and sends his own disciples away to Jesus.
On the fourth day, Jesus Himself calls Philip and Nathanael.
1-12); Jesus at Cana turns water into wine.
54): the Baptist's second testimony; Jesus' discourse with the woman at the well concerning the spiritual, universal character of the new religion; and cure of the ruler's son, the reward of faith in the simple word of Jesus.
(f) Manifestation of Jesus as the vivifying Life-Logos and its contradiction in Judea, v.: the paralytic's cure.
(g) Manifestation of Jesus as the heaven-descended living Bread and its contradiction in Galilee, vi.: multiplication of the loaves; walking on the waters; and His discourse on the holy Eucharist.
50): Jesus withdraws beyond Jordan, and then comes to Bethany, His friend Lazarus being buried three days; proclaims Himself the Resurrection and the Life; and calls Lazarus back to life.
Jesus withdraws to the Judaean desert, but soon returns, six days before Passover, to Bethany; Mary anoints Him, a crowd comes to see Him and Lazarus, and the hierarchs then plan the killing of Lazarus also.
A voice answers, " I have glorified it and will glorify it again ": some think that an angel spoke; but Jesus explains that this voice was not for His sake but for theirs.
The writer's concluding reflection: the small success of Jesus' activity among the Jews.
Jesus declares, " My kingdom is not of this world.
(q) Jesus carries His cross to Golgotha, and is crucified there between two others; the cross's title and Pilate's refusal to alter it (xix.
(vi.) The risen Jesus, Lord and God (xx.).
After their departure, Mary sees two angels where His body had lain and turning away beholds Jesus standing, yet recognizes Him only when He addresses her.
Later on the same day, the doors being shut, Jesus appears amongst His disciples, shows them His (pierced) hands and side, and solemnly commissions and endows them for the apostolate by the words, " As the Father bath sent Me, so I send you," and by breathing upon them saying " Receive the Holy Spirit: whose sins ye remit, they are remitted to them; whose sins ye retain, they are retained."
Thomas, who had been absent, doubts the resurrection; Jesus comes and submits to the doubter's tests.
Thomas exclaims, " My Lord and my God "; but Jesus declares " Blessed are they that have not seen and yet have believed."
" Now Jesus," concludes the writer, " did many other signs,.
but these are written, that ye may believe that Jesus is the Christ, the Son of God, and that believing ye may have life in His name."
This chapter's first two stages contain an important early historical document of Synoptic type: Jesus' apparition to seven disciples by the Lake of Galilee and the miraculous draught of fishes; and Peter's threefold confession and Jesus' threefold commission to him.
And its third stage, Jesus' prophecies to Peter and to the beloved disciple concerning their future, and the declaration " This is the disciple who testifies to these things and who has written them, and we know that his testimony is true," is doubtless written by the redactor of the previous two stages.
Here Jesus' teaching contains no parables and but three allegories, the Synoptists present it as parabolic through and through.
John has, besides the passion, seven accounts in common with the Synoptists: the Baptist and Jesus, (i.
In the first, John describes how the Baptist, on Jesus' approach, cries " Behold the Lamb of God, which taketh away the sins of, the world "; and how he says " I saw the spirit descending upon Him, and I bore witness that this is the Son of God."
But the Synoptists, especially Mark, give the slow steps in even the apostles' realization of Jesus' Messianic character; only at Caesarea Philippi Simon alone, for the first time, clearly discerns it, Jesus declaring that His Father has revealed it to Him, and yet Simon is still scandalized at the thought of a suffering Messiah (Mark viii.
As to the Baptist, in all three Synoptists, he baptizes Jesus, and in Mark i.
Io, I I it is Jesus who sees the Spirit descending upon Himself on His emerging from beneath the water, and it is to Himself that God's voice is addressed; in John, Jesus' baptism is ignored, only the Spirit remains hovering above Him, as a sign for the Baptist's instruction.
2-6, the Baptist, several months after the Jordan scene, sends from his prison to ascertain if Jesus is indeed the Messiah; in John, the Baptist remains at large so as again (iii.
John omits, at the last supper, its central point, the great historic act of the holy eucharist, carefully given by the Synoptists and St Paul, having provided a highly doctrinal equivalent in the discourse on the living bread, here spoken by Jesus in Capernaum over a year before the passion (vi.
This transference is doubtless connected with the change in the relations between the time of the Passover meal and that of His death: in the Synoptists, the Thursday evening's supper is a true Passover meal, the lamb had been slain that afternoon and Jesus dies some twenty-four hours later; in John, the supper is not a Passovermeal, the Passover is celebrated on Friday, and Jesus, proclaimed here from the first, the Lamb of God, dies whilst the paschal lambs, His prototypes, are being slain.
In the garden Jesus here Himself goes forth to meet His captors, and these fall back upon the ground, on His revealing Himself as Jesus of Nazareth.
Here Jesus, the Baptist and the writer speak so much alike that it is sometimes impossible to say where each speaker begins and ends: e.g.
The speeches dwell upon Jesus' person and work, as we shall find, with a didactic directness, philosophical terminology and denunciatory exclusiveness unmatched in the Synoptist sayings.
" This is eternal life, that they may know Thee the only true God and Jesus Christ whom Thou hast sent " (xvii.
3), is part of the high-priestly prayer; yet Pere Calmes, with the papal censor's approbation, says, It seems to us impossible not to admit that we have here dogmatic developments explicable rather by the evangelist's habits of mind than by the actual words of Jesus."
21); the Father's commandment is life everlasting, and Jesus' words are spirit and life (xii.
xxii.2); Jesus is the Bridegroom (Mark ii.
The intrinsic improbabilities of the narrative, if taken as direct history, are also great: Jesus' deliberate delay of two days to secure His friend's dying, and His rejoicing at the death, since thus He can revivify His friend and bring His disciples to believe in Himself as the Life; His deliberate weeping over the death which He has thus let happen, yet His anger at the similar tears of Lazarus's other friends; and His praying, as He tells the Father in the prayer itself, simply to edify the bystanders: all point to a doctrinal allegory.
Indeed the climax of the whole account is already reached in Jesus' great saying: " I am the Resurrection and the Life; he that believeth in Me.
The materials for the allegory will have been certain Old Testament narratives, but especially the Synoptic accounts of Jesus' raisings of Jairus's daughter and of the widow's son (Mark v.; (Luke vii.).
In the Synoptists, Jesus " grows in favour with God and man," passes through true human experiences and trials, prays alone on the mountain-side, and dies with a cry of desolation; here the Logos' watchword is " I am," He has deliberately to stir up emotion in Himself, never prays for Himself, and in the garden and on the cross shows but power and self-possession.
Thus man's spirit, ever largely but potential, can respond actively to the historic Jesus, because already touched and made hungry by the all-actual Spirit-God who made that soul akin unto Himself.
Here indeed Jesus will not pray for the world (xvii.
44, 24); it is the Jews generally who appear throughout as such; nowhere is there a word as to forgiving our enemies; and the commandment of love is designated by Jesus as His, as new, and as binding the disciples to " love one another " within the community to which He gives His " example " (xv.
38-41); Jesus' opposition is everywhere restricted to the Pharisees and the worldly Sadducees; He ever longs for the conversion of Jerusalem; the great double commandment of love is proclaimed as already formulated in the Mosaic law (Mark xii.
Yet the deepest strain here is more serenely universalist even than St Paul, for here Jesus says: " God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should.
For, in contrast to the earliest Synoptic tradition, where the full Christian truth and its first form remain undistinguished, and where its earthly future appears restricted to that generation, in John the Eternal Life conception largely absorbs the attention away from all successiveness; Jesus' earthly life does not limit the religion's assimilation of further truth and experience: " I have many things to tell you, but you cannot bear them now," " the Father will give you another Helper, the spirit of truth, who will abide with you for ever " (xvi.
This universalism is not simply spiritual; the external element, presupposed in the Synoptists as that of the Jewish church within which Jesus' earthly life was spent, is here that of the now separate Christian community: He has other sheep not of this fold - them also He must bring, there will be one fold, one shepherd; and His seamless tunic, and Peter's net which, holding every kind of fish, is not rent, are symbols of this visible unity.
Ministerial gradations exist in this church; Jesus begins the feet-washing with Peter, who alone speaks and is spoken to; the beloved disciple outruns Peter to Jesus' monument, yet waits to go in till Peter has done so first; and in the appendix the treble pastoral commission is to Peter alone: a Petrine pre-eminence which but echoes the Synoptists.
And sacramentalism informs the great discourses concerning rebirth by water and the spirit, and feeding on the Living Bread, Jesus' flesh and blood, and the narrative of the issue of blood and water from the dead Jesus' side.
Thus the recent defenders of the apostolic authorship, the Unitarian James Drummond (1903), the Anglican William Sanday (1905), the Roman Catholic Theodore Calmes (1904), can tell us, the first, that " the evangelist did not aim at an illustrative picture of what was most characteristic of Jesus "; the second, that " the author sank into his own consciousness and at last brought to light what he found there "; the third, that " the Gospel contains an entire theological system," " history is seen through the intervening dogmatic development," " the Samaritan woman is.
" What the author was, his book, in spite of himself, tells us to some extent: a Christian of Judeo-Alexandrine formation; a believer without, apparently, any personal reminiscence of what had actually been the life, preaching and death of Jesus; a theologian far removed from every historical preoccupation, though he retains certain principal facts of tradition without which Christianity would evaporate into pure ideas; and a seer who has lived the Gospel which he propounds."
But the reasons against the author being John the Zebedean or any other eyewitness of Jesus' earthly life have accumulated to a practical demonstration.
Justin Martyr (163-167) certainly uses the Gospel; but his conception of Jesus' life is so strictly Synoptic that he can hardly have accepted it as from an apostolic eyewitness.
Only in the appendix do we find any deliberate identification with a particular historic person: " this is the disciple who witnessed to and who wrote these things " (24) refers doubtless to the whole previous work and to " the disciple whom Jesus loved," identified here with an unnamed historic personage whose recent death had created a shock, evidently because he was the last of that apostolic generation which had so keenly expected the second coming (18-23).
If the dead man was John the presbyter - if this John had in youth just seen Jesus and the Zebedean, and in extreme old age had still seen and approved the Gospel - to attribute this Gospel to him, as is done here, would not violate the literary ethics of those times.
St Paul's heroic labours (30-64) had gradually gained full recognition and separate organization for the universalist strain in our Lord's teaching; and he who had never seen the earthly Jesus, but only the heavenly Christ, could even declare that Christ " though from the Jewish fathers according to the flesh " had died, " so that henceforth, even if we have known Christ according to the flesh, now we no further know Him thus," " the Lord is the Spirit," and " where the Spirit of the Lord is, there is liberty."
140, Mark, who was the follower and interpreter of Peter, recorded after the latter's decease the words of Christ and the narratives of His deeds which he had heard the Apostle deliver, but he could not arrange the matter "in order," because he had not himself been a personal follower of Jesus.
has been derived from Simon Peter, or some one else who was a personal follower of Jesus in the days of His earthly ministry.
5, 6; the young man who, when Jesus was arrested, followed, "having a linen cloth cast about him," xiv.
The point of view of speakers and actors is throughout that belonging to the time of the ministry of Jesus, not to that when the Christian Church had come into existence.
And in reality it would be difficult to account for this feature except on the supposition that one who had lived through the events had been accustomed, when required to give a comprehensive sketch of the history of the ministry and sufferings of Jesus, to relate the facts in the main as they happened; and that a hearer of his has to a considerable extent reproduced them in the same order.
to there is some want of fitness in the inquiry of the disciples as to the meaning of "the parables" after only one has been given, and again a want of agreement between that inquiry and the words of Jesus at v.
From the opening of the work of Jesus to the first plot to destroy Him (i.
Throughout we can trace a development as to (a) the stir created and the attitude of men towards Jesus: i.
28 (great diversity of opinions as to the claims of Jesus); (b) the opposition to Him, 6 - iii.
The only notes of time in the Gospel occur in connexion with the conspiracy to kill Jesus (xiv.
7); nor again merely in the prominence given to the miracles of Jesus and in particular to the casting out of devils, but also in many of the sayings recorded in it, as in the great series contained in the narratives in ch.
Jesus used the word to affirm his own utterances, not those of another person, and this usage was adopted by the church.
Milwaukee Bay is distinctly marked in the map attributed to Marquette, the original of which is now in the Jesuit College at Montreal, Canada; it was discovered in a convent in Montreal by Felix Martin (1804-1886), of the Society of Jesus, and was copied by Parkman.
But the papacy signalized its reinstation by restoring the Society of Jesus (1814) and re-establishing the index.
The answer to the problem will mainly depend on the estimate which we form of the Society of Jesus and its whole activity.
Its opening section, recalling to its hearers the passing of the mists of idolatry before the revelation in Jesus Christ, is markedly similar in tone and tenor to passages in the Epistle to Diognetus.
Her short devotional writing, La Devotion au Sacre-Coeur de Jesus, was published by J.
2 R.V., " He (Jesus) is the propitiation (iXao 6s) for our sins."
The leading varieties of teaching, the Sayings of Jesus, Paul, the Johannine writings, the Epistle to the Hebrews, connect the atonement with Christ especially with His death, and associate it with faith in Him and with repentance and amendment of life.12 These ideas are also common to Christian teaching generally.
Thus the Apostles' Creed, " I believe in the forgiveness of sins "; the Nicene Creed, " I believe in one Lord Jesus Christ.
The Westminster Confession declares: " The Lord Jesus Christ, by His perfect obedience and sacrifice of Himself, which He through the Eternal Spirit once offered up to God, bath 12 Mark 45; Matt.
15 r888, and educated in Jersey and at Dinard as well as at the High School, Oxford, proceeding on to Jesus College, Oxford, and graduating 1st class in modern history 1910.
One of these was that involved in the practice, now grown almost universal, of bestowing the epithet Oeotokos, "Mother of God," upon Mary the mother of Jesus.
After a long war between mankind aided by Prunikos against Ialdabaoth (this is the inner story of the Old Testament), the Holy Spirit sends Christ to the earth to enter (united with his sister Prunikos) the pure vessel, the virgin-born Jesus.
Jesus Christ worked miracles and declared himself the Son of the First Man.
Ialdabaoth instigated the Jews to kill him, but only Jesus died on the cross, for Christ and Prunikos had departed from him.
Christ then raised the spiritual body of Jesus which remained on earth for eighteen months, initiating a small circle of elect disciples.
The specific gospel of Jesus, the gospel of divine fatherhood and human brotherhood, received no attention in the earliest days, so far as our sources enable us to judge.
According to the early disciples Jesus was the Jewish Messiah, and had significance only in relation to the expected Messianic kingdom.
But Paul saw in Jesus much more than the Jewish Messiah.
Thus Jesus had the same significance for one man as for another, and Christianity was meant as much for Gentiles as for Jews.
But with this idea he fused another, namely, that it is the task of the monk to imitate the humility and poverty of Jesus; and his order thus became a mendicant order.
For Francis this was not enough: he put " holy poverty " in place of renunciation of private property, and allowed neither monk nor monastery to have any possessions whatever; for only thus is the following of Jesus complete.
He was educated at Cambridge, first at Christ's College and afterwards at Jesus College.
The fall alone explains at once the nobleness and the meanness of humanity; Jesus Christ is the only solution in which the baffled reason can rest.
In 1714 Ditton published his Discourse on the Resurrection of Jesus Christ; and The New Law of Fluids, or a Discourse concerning the Ascent of Liquids in exact Geometrical Figures, between two nearly contiguous Surfaces.
By the promotion to the cardinalate of such men as Contarini, Caraffa, Pole and Morone, and the appointment of a commission to report upon existing evils and their remedy, the way was opened for reform; while by the introduction of the Inquisition into Italy (1542), the establishment of the censorship and the Index (1543), and the approval of the Society of Jesus (1540), most efficient agencies were set on foot for combating heresy.
The Society of Jesus was founded in 1540, and by 1600 most of the teachers in the Catholic schools and universities of in 1773, survived its dissolution.
The Proverbs of Jesus, the son of Sirach (c. 200 B.C.), which form now the apocryphal book Ecclesiasticus, were translated into Greek by the grandson of the author at about 130 B.C.; and in the preface prefixed by him to his translation he speaks of " the law, and the prophets, and the other books of our fathers," and again of " the law, and the prophets, and the rest of the books," expressions which point naturally to the same threefold division which was afterwards universally recognized by the Jews.
- The Bible of Jesus and His disciples was the Old Testament.
And both Jesus and His disciples were to all appearance content with this.
According to Strauss the fulfilments of prophecy in the New Testament arise from the Christians' belief that the Christian Messiah must have fulfilled the predictions of the prophets, and the miracles of Jesus in the New Testament either originate in the same way or are purely mythical embodiments of Christian doctrines.
From the study of these contemporary and genuine documents, he elaborated the theory that the earliest Christianity, the Christianity of Jesus and the original apostles, was wholly Judaistic in tone and practice.
2 Besides the Gospel of Mark these Evangelists made use of another document, now lost, which contained many sayings of Jesus and some narratives not found in Mark.
The value of the Fourth Gospel as a narrative of events is a matter of dispute, but the view of the personality of Jesus Christ set forth in it is unquestionably that which the Church has accepted.
trans., The Words of Jesus, 1905); Prof. Johannes Weiss, Die Predigt Jesu vom Reiche Gottes (1st ed.
- At the time of his baptism Jesus was ItpxOyEvos d o L Tpteucovra, of which words two opposite misinterpretations must be avoided: (i.) apx6gEvos does not mean (as Valentinian interpreters thought, Iren.
1, Jesus at Bethany six days before Passover; ii.
13, Passover is near and Jesus goes up to Jerusalem (ii.
This literature is especially valuable because it illustrates contemporary Halaka and Haggada, and it illuminates the circle of thought with which Jesus and his followers were familiar; it thus fills the gap between the Old Testament and the authoritative Rabbinical Midrashim which, though often in a form several centuries later, not rarely preserve older material.'
is interpreted as applying to Jesus (Luke iv.
4-8, where the teaching of Jesus on the law of the Sabbath rests upon 1 Sam.
The Corporation for the Promoting and Propagating of the Gospel of Jesus Christ in New England (founded in 1649) bore the expense of printing both the New Testament and the Bible as a whole (Cambridge, Mass., 1663 - the earliest Bible printed in.America), which John Eliot, one of the Pilgrim Fathers, translated into "the language of the Massachusetts Indians," whom he evangelized.
He is always enumerated last with the special mention of the fact that he was the betrayer of Jesus.
The circumstances which led to his admission into the apostolic circle are not stated; while the motives by which he was actuated in enabling the Jewish authorities to arrest Jesus without tumult have been variously analysed by scholars.
JESUITS, the name generally given to the members of the Society of Jesus, a religious order in the Roman Catholic Church, founded in 1539.
Their proper title is "Clerks Regulars of the Society of Jesus," the word Societas being taken as synonymous with the original Spanish term, Compania; perhaps the military term Cohors might more fully have expressed the original idea of a band of spiritual soldiers living under martial law and discipline.
The novice is classified according as his destination is the priesthood or lay brotherhood, while a third class of "indifferents" receives such as are reserved for further inquiry before a decision of this kind a strict retreat, practically in solitary confinement, during which he receives from a director, yet relying on Thine infinite kindness and mercy and impelled by the desire of serving Thee, before the Most Holy Virgin Mary and all Thy heavenly host, I, N., vow to Thy divine Majesty Poverty, Chastity and Perpetual Obedience to the Society of Jesus, and promise that I will enter the same Society to live in it perpetually, understanding all things according to the Constitutions of the Society.
The formula of the famous Jesuit vow is as follows: "I, N., promise to Almighty God, before His Virgin Mother and the whole heavenly host, and to all standing by; and to thee, Reverend Father General of the Society of Jesus, holding the place of God, and to thy successors (or to thee, Reverend Father M.
in place of the General of the Society of Jesus and his successors holding the place of God), Perpetual Poverty, Chastity and Obedience; and according to it a peculiar care in the education of boys according to the form of life contained in the Apostolic Letters of the Society of Jesus and in its Constitutions."
It was on the eve of their going to Rome, for the second time, that the fathers met Ignatius at Vicenza and it was determined to adopt a common rule and, at the suggestion of Ignatius, the name of the Company of Jesus.
Finally on the 21st of July 1773 the famous breve Dominus ac Redemptor appeared, suppressing the Society of Jesus.
They are as follows: Institutum Societatis Jesu (7 vols., Avignon, 1830-1838); Orlandini, Historia Societatis Jesu (Antwerp, 1620); Imago primi saeculi Societatis Jesu (Antwerp, 1640); Nieremberg, Vida de San Ignacio de Loyola (9 vols., fol., Madrid, 1645-1736); Genelli, Life of St Ignatius of Loyola (London, 1872); Backer, Bibliotheque des ecrivains de la Compagnie de Jesus (7 vols., Paris, 1853-1861); Cretineau Joly, Histoire de la Compagnie de Jesus (6 vols., Paris, 1844); Guettee, Histoire des Jesuites (3 vols., Paris, 1858-1859); Wolff, Allgemeine Geschichte der Jesuiten (4 vols., Zurich, 1789-1792); Gioberti, Il Gesuita moderno (Lausanne, 1846); F.
Taunton, History of the Jesuits in England (London, 1901); Thomas Hughes, S.J., History of the Society of Jesus in North America (London and New York, 1907); R.
This explains the laborious and artificial way in which the person of Jesus is connected in many Gnostic systems with the original Gnostic conception of redemption.
And it was openly maintained that the Soter only existed for the Gnostic, the Saviour Jesus who appeared on earth only for the " Psychicus " (Irenaeus i.
What drew these two forces together was the energy exerted by the universal idea of salvation in both systems. Christian Gnosticism actually introduced only one new figure into the already existing Gnostic theories, namely that of the historical Saviour Jesus Christ.
Mr Roger Andrewes, afterwards master of Jesus Coll.
Dr John Duport, master of Jesus Coll.
LOGIA, a title used to describe a collection of the sayings of Jesus Christ (Xayca '17)vou) and therefore generally applied to the " Sayings of Jesus " discovered in Egypt by B.
Each " saying " is introduced by the phrase Jesus says " (XE'y€) and the collection is described in the introductory words of the 1903 series as Xoyyoc not as X&yca.
It need mean no more (Lightfoot, Essays on Supernatural Religion, 172 seq.) than narratives of (or concerning) the Lord; on the other hand, the phrase is capable of a much more definite meaning, and there are many scholars who hold that it refers to a document which contained a collection of the sayings of Jesus.
" The Sayings," to which the term Logia is generally applied, consist of (a) a papyrus leaf containing seven or eight sayings of Jesus discovered in 1897, (b) a second leaf containing five more sayings discovered in 1903, (c) two fragments of unknown Gospels, the former published in 1903, the latter in 1907.
" Jesus saith, Except ye fast to the world, ye shall in no wise find the kingdom of God; and except ye make the sabbath a real sabbath, ye shall not see the Father."
" Jesus saith, I stood in the midst of the world and in the flesh was I seen of them, and I found all men drunken, and none found I athirst among them, and my soul grieveth over the sons of men, because they are blind in their heart, and see not...."
" Jesus saith, Wherever there are two, they are not without God, and wherever there is one alone, I say, I am with him.
" Jesus saith, A prophet is not acceptable in his own country, neither doth a physician work cures upon them that know him."
" Jesus saith, A city built upon the top of a high hill and stablished can neither fall nor be hid."
" Jesus saith, Thou hearest with one ear [but the other ear hast thou closed]."
These are the (wonderful?) words which Jesus the living (Lord) spake to.
" Jesus saith, Let not him who seeks.
" Jesus saith (ye ask?
" Jesus saith, A man shall not hesitate.
" Jesus saith, Everything that is not before thy face and that which is hidden from thee shall be revealed to thee.
(c) A third view supposes that they are extracts from the Gospel of Thomas - an apocryphal Gospel dealing with the boyhood of Jesus.
(a) Some scholars maintain that the collection goes back to the 1st century and represents one of the earliest attempts to construct an account of the teaching of Jesus.
Unless new discoveries provide the clue, or some reasonable explanation can otherwise be found, there seems to be no reason why we should not regard the " sayings " as containing material which ought to be taken into account in the critical study of the teaching of Jesus.
It appears to be earlier than 150, and to be taken from a Gospel which followed more or less closely the version of the teaching of Jesus given by Matthew and Luke.
Nor does the statement that " the sacred vessels " were visible from the place where Jesus was standing seem at all probable.
In 1799 he entered the Society of Jesus, and in 1804 he became a teacher of classics in the college of Naples.
Having withdrawn from the Society of Jesus, he was invited to Rome in 1819 as chief keeper of the Vatican library.
"The apostles preached the gospel to us from the Lord Jesus Christ; Jesus Christ was sent from God.
Our apostles knew through our Lord Jesus Christ that there would be strife about the name of the bishop's office.
Besides those already mentioned the persons of note born in the town include Henry Stafford, duke of Buckingham; Hugh Price, founder of Jesus College, Oxford; Dr Thomas Coke, the first Wesleyan missionary bishop in America; and Theophilus Jones, the historian of the county.
About the year 260 it was again propounded within the Church by Paul of Samosata, who held that, by his unique excellency, the man Jesus gradually rose to the Divine dignity, so as to be worthy of the name of God.
By way of enforcing this point Paul repeats the tradition he had received direct from the Lord, and already handed on to the Corinthians, of how " the Lord Jesus on the night in which he was betrayed " (not necessarily the night of Passover) " took bread and having given thanks brake it and said, This is my body, which is for your sake; this do in remembrance of me.
They all in substance repeat Paul's account; but identify the night on which Jesus was betrayed with that of the Pascha.
In Matthew and Mark, Jesus says of the bread " Take ye it, this is my body," omitting the idea of sacrifice imported by Paul's addition " which is for you "; but in them Jesus enunciates the same idea when he says of the cup: " This is my blood of the covenant which is poured out for many," Mathew adding " for the remission of sins," a phrase which savours of Heb.
For here Jesus affirms his conviction, in view of his impending death, which unlike his disciples he foresaw, that, when the kingdom of God is instituted on earth, he will take his place in it.
90-100, sublimates the rite, in harmony with its general treatment of the life of Jesus: " I am the living bread which cometh down out of heaven, that a man may eat thereof and not die " (John vi.
" and Jesus answers: " Amen, Amen I say unto you, Except ye eat the flesh of the Son of Man and drink his blood, ye have not life in yourselves..
In an earlier passage, again in reference to the manna, Jesus is called " the bread of God, which cometh down out of heaven, and giveth life unto the world."
First concerning the cup: - We give thanks to thee,our Father, for the holy vine 1 of David thy servant, which thou didst make known to us through Jesus thy servant; 2 to thee be the glory for ever.
And concerning the broken bread: - We give thanks to thee, our Father, for the life and knowledge which thou didst make known to us through Jesus thy servant; to thee be the glory for ever.
As this broken bread was (once) scattered on the face of the mountains and, gathered together, became one,' even so may thy Church be gathered together from the ends of the earth into thy kingdom; for thine is the glory and the power through Jesus Christ for ever.
We give thanks to thee, holy Father, for thy holy name, which thou hast caused to dwell in our hearts, and for the knowledge and faith and immortality which thou didst make known to us through Jesus Christ thy servant; to thee be the glory for ever.
The cup is not the blood of Jesus, but the holy vine of David, revealed through Jesus; and the holy vine can but signify the spiritual Israel, the Ecclesia or church or Messianic Kingdom, into which the faithful are to be gathered.
The bread and wine are indeed an offering to God of what is his own, pure because offered in purity of heart; but they are not interpreted of the sacrifice of Jesus' body broken on the cross, or of his blood shed for the remission of sin.
Least of all is it a sacramental eating of the flesh and drinking of the blood of Jesus, a perpetual renewal of kinship, physical and spiritual, with him.
120, in his letter to the Ephesians, defines the one bread broken in the Eucharist as a " drug of immortality, and antidote that we should not die, but live for ever in Jesus Christ."
For as Jesus Christ our Saviour was made flesh by Word of God and possessed flesh and blood for our sake; so we have been taught that the food blessed (lit.
thanked for) by prayer of Word spoken by him, food by which our blood and flesh are by change of it (into them) nourished, is both flesh and blood of Jesus so made flesh.
For the apostles in the memorials made by them, which are called gospels, have so related it to have been enjoined on them: to wit, that Jesus took bread, gave thanks and said: This do ye in memory of me, this is my body, and the cup likewise he took and gave thanks and said, This is my blood; and he distributed to them alone.
Or the entire stock of bread may have been regarded as flesh of Jesus in virtue of the initial consecration of one single loaf.
The apostle spreads a linen cloth on a bench, lays on it bread of blessing (eNv yia), and says: " Jesus Christ, Son of God, who hast made us worthy to commune in the Eucharist of thy holy body and precious blood, Lo, we venture on the thanksgiving (Eucharistia) and invocation of thy blessed name, come now and communicate with us.
As Jesus our high priest offered himself as a sacrifice to his Father, so the human priest takes Christ's place, and imitates his action by offering in church a true and full sacrifice to God the Father (Ep. 63).
Cyprian insists on the admixture of water, which he says represented the humanity of Jesus, as wine his godhood.
The bread and wine before consecration are " likenesses of his body and blood," this in virtue of the words pronounced over them by Jesus on the night of his betrayal.
This view harmonized with the docetic view which lurked in East and West, that the manhood of Jesus was but a likeness or semblance under which the God was concealed.
As in the 3rd century the Roman church decided in respect of baptism that the sacrament carries the church and not the church the sacrament, so in the dispute over the Eucharist it ended, in spite of more spiritual views essayed by Peter Lombard, by insisting on the more materialistic view at the fourth Lateran Council in 1215, whose decree runs thus: - " The body and blood of Jesus Christ are truly contained in the sacrament of the altar under the species of bread and wine, the bread and wine respectively being transubstantiated into body and blood by divine power, so that in order to the perfecting of the mystery of unity we may ourselves receive from his (body) what he himself receives from ours."
This is seen by a comparison of other confessions with the Profession of Catholic Faith in accordance with the council of Trent, in the bull of Pius IV., which runs thus: " I profess that in the Mass is offered to God a true, proper and propitiatory sacrifice, for the living and the dead, and that in the most holy sacrament of the Eucharist there is truly really and in substance the body and blood, together with the soul and divinity of our Lord Jesus Christ, and that there does take place a conversion of the entire substance of the bread into the body, and of the entire substance of the wine into the blood, which conversion the Catholic Church doth call Transubstantiation.
The synoptists' account is to be understood thus: Jesus, conscious that he now for the last time lies down to eat with his disciples a meal which, if not the Paschal, was anyhow anticipatory of the Millennial Regeneration (Matt.
But the covenant instituted by Jesus on the eve of his death was hardly intended as a new covenant with God, superseding the old.
The Eucharist of the synoptists is rather a covenant or tie of communion between Jesus and the twelve, such as will cause his life to survive in them after he has been parted from them in the flesh.
Wellhausen remarks,' a better cement that the bread, because through the drinking of it the very blood of Jesus coursed through the veins of the disciples, and that is why more stress is laid on it than on the bread.
It belongs to the same order of ideas that the headship of the Messianic ecclesia in Judea was assigned after the death of Jesus to his eldest brother James, and after him for several generations to the eldest living representative of his family.
JACOB'S WELL, the scene of the conversation between Jesus and the "woman of Samaria" narrated in the Fourth Gospel, is described as being in the neighbourhood of an otherwise unmentioned "city called Sychar."
DANIELLO BARTOLI (1608-1685), Italian Jesuit priest, was born at Ferrara and entered the Society of Jesus in 1623.
The later Western Manichaeans termed those portions of light which are scattered throughout the world - in its elements and organisms - awaiting their deliverance, the Jesus patibilis.
But if the first human beings thus stood entirely under the dominion of the devil, the glorious spirits took them under their care from the very outset, sending aeons down to them (including Jesus), who instructed them regarding their nature, and in particular warned Adam against sensuality.
But at all events Mani himself, on his own claim, is to be reckoned the last and greatest prophet, who took up the work of Jesus impatibilis and of Paul (for he too finds recognition), and first brought full knowledge.
176 Jesus is invoked: "Jesus, of the gods first new moon, thou art God....
Jesus, 0 Lord, of waxing fame full moon, O Jesus.
Jesus, God and Vahman.
74 is invoked, together with Jesus and Mani, the "strong mighty Zrosch, the redeemer of souls."
messenger of the gods, mediator (or interpreter) of religion, of the elect one Jesus - virgin of light.
Mar Mani, Jesus - virgin of light, Mar Mani.
Elect are these - Jesus and Vahman."The above examples bear out Mani's own declaration, as reported by the Fihrist, that his faith was a blend of the old Magian cult with Christianity.
the sent forth) of Jesus the friend in the love of the Father, of God."He uses the formula: Praise and laud to the Father and the Son and the Holy Spirit."
It is indeed true that he not only described himself as the promised Paraclete - for this designation probably originated with himself - but also conceded a high place in his system to "Jesus"; we can only conclude from this, however, that he distinguished between Christianity and Christianity.
The religion which had proceeded from the historical Jesus he repudiated together with its founder, and Catholicism as well as Judaism he looked upon as a religion of the devil.
But he distinguished between the Jesus of darkness and the Jesus of light who had lived and acted contemporaneously with the former.
He had a distinguished university career at Edinburgh, and Balliol College, Oxford, and after being fellow of Jesus and tutor of Balliol was elected professor of logic and metaphysics at St Andrews.
The Society of Jesus was only one of several orders - Franciscans (Recollets), Sulpicians, Ursulines, &c. - who worked in New France.
and Luke ii.) the birthplace of Jesus.
In 1580 he joined the Society of Jesus, after a two years' novitiate, passed mostly at Tournay.
Southwell (1866); and a life in Henry Foley's Records of the English Province of the Society of Jesus.
Amidst the last convulsions of political Judaism a new spiritual conception of the kingdom of God, of salvation, and of the Saviour of God's anointing, had shaped itself through the preaching, the death, and the resurrection of Jesus of Nazareth.
As applied to Jesus the name of Messiah lost all its political and national significance.
Comp. Edersheim, Life and Times of Jesus the Messiah, 2nd ed., i.
434 sggl, 710-741; Stanton, The Jewish and the Christian Messiah (1886); Wendt, Teaching of Jesus, i.
The "sudario" from which it takes its name is asserted to be the shroud in which Joseph of Arimathea wrapped the body of Jesus.
He entered the Society of Jesus at Rouen in 1624, and in 1636 was ordained and sent, by his own wish, to the Huron mission.
72); Histoire de Marie et de Jesus (Rom.
But his son-in-law Robert Sandeman added a distinctive doctrine as to the nature of faith which is thus stated on his tombstone: "That the bare death of Jesus Christ without a thought or deed on the part of man, is sufficient to present the chief of sinners spotless before God."
The word usage examples above have been gathered from various sources to reflect current and historial usage. They do not represent the opinions of YourDictionary.com.