Jesus Sentence Examples
Jesus, look around you!
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!
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.
The miracles of Jesus are also canvassed.Advertisement
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.
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?"
Of this newest revelation Christus David was the mouthpiece, supervening on Christus Jesus.
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.
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.Advertisement
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.
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.
She thought the miracles of Jesus very strange.
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.Advertisement
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.
On the other hand, faith has no special interest in claiming that we can compose a biographical study of the development of Jesus.
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.
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.
The crucifixion of Jesus was sanctioned by Pontius Pilate, who was procurator of Judaea A.D.Advertisement
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.
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.
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.Advertisement
Camille on being asked his age, replied, "I am thirty-three, the age of the sans-culotte Jesus, a critical age for every patriot."
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.
In these acts Jesus reveals Himself as Saviour.
Yet, as Pfleiderer says, the work "is full of a passionate enthusiasm for the character of Jesus."
From such a standpoint the baptism of Jesus was the moment of the divine incarnation.
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!"
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 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.
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).
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.
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.
It was to him that Jesus was sent by Pilate to be tried.
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."
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.
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.
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.
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.
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.
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.
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 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.
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."
The genealogy of Jesus here given is peculiar to this Gospel.
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.
The chief instance is his careful interweaving of the accounts of the births and early years of John the Baptist and of Jesus.
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.
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.
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.
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.
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."
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.
Having entered the Society of Jesus, he was set apart for foreign mission service, and sent to Goa in 1588.
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.
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.
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.
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.
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 ?
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.
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.
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.
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 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.
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?
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.
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.
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.
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 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.
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.
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 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.
She went with Jesus on the last journey to Jerusalem, witnessed the Crucifixion, followed to the burial, and returned to prepare spices.
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.
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.
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.
Jesus declares, " My kingdom is not of this world.
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.
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."
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.
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."
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.
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.
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.
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.
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.
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.
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."
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.
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.
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.
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.
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.
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.
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.
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.'
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.
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.
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.
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.
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.
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.
These are the (wonderful?) words which Jesus the living (Lord) spake to.
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.
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.
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.
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."
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.
Or the entire stock of bread may have been regarded as flesh of Jesus in virtue of the initial consecration of one single loaf.
Cyprian insists on the admixture of water, which he says represented the humanity of Jesus, as wine his godhood.
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.
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.
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.
In 1580 he joined the Society of Jesus, after a two years' novitiate, passed mostly at Tournay.
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.
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.
In a series of letters to James Hervey, the author of Theron and Aspasia, he maintained that justifying faith is a simple assent to the divine testimony concerning Jesus Christ, differing in no way in its character from belief in any ordinary testimony.
Not till 1540 did he appear in the character of one divinely endowed with "the spirit of the true love of Jesus Christ."
A Theological Question for the Times (1889); The Authority of the Holy Scripture (1891); The Bible, the Church and the Reason (1892); The Higher Criticism of the Hexateuch (1893); The Messiah of the Gospels (1894) The Messiah of the Apostles (1894); New Light on the Life of Jesus (1904); The Ethical Teaching of Jesus (1904); A Critical and Exegetical Commentary on the Book of Psalms (2 vols., 1906-1907), in which he was assisted by his daughter; and The Virgin Birth of Our Lord (1909).
He joined the Society of Jesus in 1736, and in 1749 proceeded to Paraguay, where for eighteen years he worked devotedly first among the Guaranis, and then among the Abipones.
The disciples of Jesus proclaimed the Gospel that He was the Christ.
Those to whom this message was first delivered in Jerusalem and Palestine had seen and heard Jesus, or had heard much about Him.
But more and more as the work of preaching and teaching extended to such as had not this knowledge, it became necessary to include in the Gospel delivered some account of the ministry of Jesus.
For some time, probably for upwards of thirty years, both the facts of the life of Jesus and His words were only related orally.
We cannot but suppose that at a time when the number of the original band of disciples of Jesus who survived must have been becoming noticeably smaller, and all these were advanced in life, the importance of writing down that which had been orally delivered concerning the Gospel-history must have been realized.
This second source used in the composition of Matthew and Luke has frequently been called " The Logia " in order to signify that it was a collection of the sayings and discourses of Jesus.
It was in vain that Groot emitted a Publica Protestatio, in which he declared that Jesus Christ was the great subject of his discourses, that in all of them he believed himself to be in harmony with Catholic doctrine, and that he willingly subjected them to the candid judgment of the Roman Church.
At his baptism a dove descended upon Jesus, and one quitted Polycarp's body at the moment of his death.
In 1647 he records that at a time when all outward help had failed "I heard a voice which said, ` There is one, even Christ Jesus, that can speak to thy condition.'
He declared himself on the side of the Puritans by subscribing "The testimony of the ministers in Somersetshire to the truth of Jesus Christ" and "The Solemn League and Covenant," and assisted the commissioners of the parliament in their work of ejecting unsatisfactory ministers.
Still it remains true that the exclusive use of the argument from Mosaism, as itself implying the Gospel of Jesus the Christ as final cause (Taos), does favour the view that the readers were of Jewish origin.
This bond was doubtless preserved by Christian Hellenists, and must have tended to continue their reliance on the Temple services for the forgiveness of their recurring "sins of ignorance" - subsequent to the great initial Messianic forgiveness coming with faith in Jesus.
The miracles performed by Jesus were interpreted in a spiritual sense, not as real material occurrences; the Church was the in terior spiritual church in which all held equal share.
They declared Christ to be the Son of God only through grace like other prophets, and that the bread and wine of the eucharist were not transformed into flesh and blood; that the last judgment would be executed by God and not by Jesus; that the images and the cross were idols and the worship of saints and relics idolatry.
When the Holy Ghost (Michael) appeared in the shape of the dove, Jesus received power to break the covenant in the form of a clay tablet (heirographon) held by Satanail from Adam.
In September of the same year, by the bull Sollicitudo omnium ecclesiarum, he reconstituted the Society of Jesus.
The second phase in Leo's policy could only be accomplished with the aid of the Jesuits, or rather, it required the submission of the ecclesiastical hierarchy to the mandates of the Society of Jesus.
They sent a copy of their old creed to Babken, and it closely resembles the Adoptianist creed of Archelaus, the gist of which was that Jesus, until his thirtieth year, was a man mortal like other men; then, because he was righteous above all others, he was promoted to the honour and name of Son of God.
We see how deep the early Adoptianism had struck its roots, when a primate of the 12th century could still appeal to the baptismal regeneration of Jesus.
The Armenian doctors also taught that John by laying hands on Jesus and ordaining him at his baptism sacramentally transferred to him the three graces or charismata of kingship, prophecy and priesthood which had belonged to ancient Israel.
His early religious doubts, awakened especially by Strauss's Life of Jesus, made him throughout life sympathetic with those who underwent a similar stress.
The character and work of Christ were, he held, the ultimate proof and the best defence of Christianity; and his tendency was to concentrate attention somewhat narrowly on the historic Jesus.
In 1879 appeared the Bohlen Lectures on "The Influence of Jesus."
The teaching of Jesus centres, according to the Synoptists, in the great idea of the "Kingdom of God," which is already present in the teacher Himself, but also future as regards its completion.
On the Intermediate State Jesus does not speak clearly.
No second opportunity for deciding the issue of life or death is recognized by Jesus.
Even if the common beliefs of the apostolic age have not modified the evangelist's reports of Jesus' teaching, it must be remembered that He used the common prophetic phraseology, the literal fulfilment of which is not to be looked for.
His further suggestion, therefore, that the ironical crowning of Jesus with the crown of thorns and the inscription over the Cross, together with the selection of Barabbas, had anything to do with the feast of Purim, must be rejected.
During the Protectorate, in 1649, an ordinance was passed for " the promoting and propagating of the gospel of Jesus Christ in New England " by the erection of a corporation, to be called by the name of the President and Society for the Propagation of the Gospel in New England, to receive and dispose of moneys for the purpose, and a general collection was ordered to be made in all the parishes of England and Wales; and Cromwell himself devised a scheme for setting up a council for the Protestant religion, which should rival the Roman Propaganda, and consist of seven councillors and four secretaries for different provinces.'
The university was founded as a Roman Catholic Academy in 1789, was opened in 1791, transferred to the Society of Jesus in 1805, authorized in 1815 by Congress to confer college or university degrees, and by the Holy See in 1833 to confer degrees in philosophy and theology, incorporated as Georgetown College by Act of Congress in 1844, and began graduate work about 1856.
The funds of the suppressed order of Jesus, which Maximilian Joseph had destined for the reform of the educational system of the country, were used to endow a province of the knights of St John of Jerusalem, for the purpose of combating the enemies of the faith.
Jesus is said to have replied, " I go, but thou shalt wait till I return."
According to Roger of Wendover in his Flores historiarum under the year 1228, an Armenian archbishop, then visiting England, was asked by the monks of St Albans about the well-known Joseph of Arimathaea, who had spoken to Jesus and was said to be still alive.
The archbishop claimed to have seen him in Armenia under the name of Carthaphilus or Cartaphilus, who had confessed that he had taunted Jesus in the manner above related.
A variant of the same story was known to Guido Bonati, an astronomer quoted by Dante, who calls his hero or villain Butta Deus because he struck Jesus.
The legend alleges that he had been so condemned for having scoffed at Jesus.
David Hughes, of Jesus College, Oxford, founded the free grammar school in 1603.
In the Greek text this name appears as "Jesus son of Sirach Eleazar" (probably a corruption of the Hebrew reading), and the epithet "of Jerusalem" is added, the translator himself being resident in Egypt.
In 1784 he was sent to Cambridge, where he was ninth wrangler, and became fellow of his college (Jesus) in 17 9 7.
Paul's heresy lay principally in his insistence on the genuine humanity of Jesus of Nazareth, in contrast with the rising orthodoxy which merged his human consciousness in the divine Logos.
From other fairly attested sources we infer that Paul regarded the baptism as a landmark indicative of a great stage in the moral advance of Jesus.
Jesus was a man who came to be God, rather than God become man.
Hence the phrase "tree of Jesse" is applied to a design representing the descent of Jesus from the royal line of David, formerly a favourite ecclesiastical ornament.
From a recumbent figure of Jesse springs a tree bearing in its branches the chief figures in the line of descent, and terminating in the figure of Jesus, or of the Virgin and Child.
The advantage of the Lucan reconstruction, so far as the first part is concerned, is that it supplies a reason for Peter's ready obedience, which is somewhat difficult to understand if he had never seen Jesus before.
According to this it took place immediately after the baptism of Jesus, in Judaea not in Galilee.
According to Mark, Peter, in answer to the question of Jesus, recognized that He was the Messiah, but protested against the prophecy of suffering which Jesus then added.
According to the latter Jesus asked, "Whom say men that I am ?"
He was detected and accused of being a disciple, which he denied, and so fulfilled the prophecy of Jesus that he would deny Him before the cock crowed.
During this tour he meets with persons of typically erroneous views, which it was presumably the aim of the work to refute in the interests of true Christianity, conceived as the final form of divine revelation - a revelation given through true prophecy embodied in a succession of persons, the chief of whom were Moses and the prophet whom Moses foretold, Jesus the Christ.
Nearly every modern hymnal contains perhaps a score of his hymns, including "Go, labour on," "I heard the voice of Jesus say," "Here, 0 my Lord, I see Thee face to face," "When the weary, seeking rest."
Andrew, if its first foundation be correctly assigned to the Milanese bishop Honoratus of the 6th century; but the present edifice is due to the Society of Jesus, who obtained possession of the church in 1587.
Under the inappropriate title Sketches of History (1784) he published under his own name six sermons on the characters of Aaron, Hazael and Jesus, in which, though writing in the character of an orthodox Calvinist, he enunciates the proposition "God Himself has no right to be a tyrant."
It was, however, only with reluctance that Maria Theresa agreed to carry out the papal bull suppressing the Society of Jesus; and, while declaring herself against persecution, she could never be persuaded to accept the views of Kaunitz and Joseph in favour of toleration.
Indeed at one time in Azizs reign the vizierate of Egypt was held by a Christian, Jesus, son of Nestorius, who appointed as his deputy in Syria a Jew, Manasseh b.
His classical education was chiefly obtained at a Jesuit college at Amiens, and after studying in Paris he entered the Jesuit college at Rome and was admitted into the Society of Jesus.
Jesus was the offspring of Joseph and Mary, and on him at the baptism descended the Christ,' revealing the hitherto unknown Father, and endowing him with miraculous power.
This Christ left Jesus again before the Passion, and the resurrection of Jesus was still in the future.
Again the third gospel in particular betrays relations between the Pharisees and Jesus very different from those of the common Christian view, which conjures up an impossible picture of an absolute breach between the Prophet of Nazareth and the whole corporation of the Pharisees as a result of a quarrel with certain members of that dissident sect of independent thinkers.
Antioch gave its name to a certain school of Christian thought, distinguished by literal interpretation of the Scriptures and insistence on the human limitations of Jesus.
Sculptures representing Jesus among the Doctors and other scenes are also in the church.
Little is known of his personal history except that on May 14, 1619, he entered the Society of Jesus, and that ultimately he became rector of the Jesuit college at Tarazona, where he died on the 6th of December, 1658.
He entered the Society of Jesus and was sent to the East.
The design of the writers of the New Testament, as well as that of Jesus, was not to teach true rational religion, but to serve their own selfish ambitions, in promoting which they exhibit an amazing combination of conscious fraud and enthusiasm.
Their name for Antichrist is Dajjal, and they have a tradition that Jesus will slay Antichrist by the gate of Lydda.
It seems therefore consonant alike with prudence and reverence to refrain from attempting to combine afresh into a single picture the materials derivable from the various documents, and to endeavour instead to describe the main contents of the sources from which our knowledge of the Lord Jesus Christ as an historical personage is ultimately drawn, and to observe the picture of Him which each writer in turn has offered to us.
St Paul is not an historian; he is not attempting to describe what Jesus Christ said or did.
The evidence to be collected from his epistles generally must not detain us here, but we may glance for a moment at this one letter, because it contains what appears to be the first mention of Jesus Christ in the literature of the world.
But what is this new name which is placed side by side with the Divine Name - " in God the Father and the Lord Jesus Christ "?
An educated Greek, who knew something (as many at that time did) cf the Greek translation of the ancient Hebrew Scriptures, if he had picked up this letter before he had ever heard the name of Jesus Christ, would have been deeply interested in these opening words.
He would have known that " Jesus " was the Greek form of Joshua; that " Christ " was the Greek rendering of Messiah, or Anointed, the title of the great King for whom the Jews were looking; he might further have remembered that " the Lord " is the expression which the Greek Old Testament constantly uses instead of the ineffable name of God, which we now call " Jehovah " (q.v.).
Who, then, he might well ask is this Jesus Christ who is lifted to this unexampled height?
The writers speak of themselves as " apostles," or messengers, of Christ; they refer to similar societies " in Christ Jesus," which they call " churches of God," in Judaea, and they say that these also suffer from the Jews there, who had " killed the Lord Jesus " some time before.
But they further speak of Jesus as " raised from the dead," and they refer to the belief which they had led the society to entertain, that He would come again " from heaven to deliver them from the coming wrath."
Moreover, they urge them not to grieve for certain members of the society who have already died, saying that, " if we believe that Jesus died and rose again," we may also be assured that " the dead in Christ will rise " and will live for ever with Him.
Thus the letter assumes that its readers already have considerable knowledge as to " the Lord Jesus Christ," and as to His relation to " God the Father," a knowledge derived from teaching given in person on a former visit.
Historically it is of great value as showing how widely within twenty or twenty-five years of the Crucifixion a religion which proclaimed developed theological teaching as to " the Lord Jesus Christ " had spread in the Roman Empire.
Those who had heard him and read his letters would want to know more than he had told them of the earthly life of the Lord Jesus.
It is of the first importance that we should endeavour to see this book as a whole; to gain the total impression which it makes on the mind; to look at the picture of Jesus Christ which it offers.