This page will contain external links about Around the World in 80 Days, as they become available.Around the World in Eighty Days(Redirected from Around the World in 80 Days)Around the World in Eighty Days (French: Le tour du monde en quatre-vingt jours) is a classic adventure novel by Jules Verne, first published in 1872. In the story, Phileas Fogg of London and his newly employed French valet Passepartout attempt to circumnavigate the late Victorian world in 80 days on a 20,000 wager set by his friends at the Reform Club. The technological innovations of the 19th century had opened the possibility of rapid circumnavigation and the prospect fascinated Verne and his readership. The book may have been inspired by the exploits of George Francis Train, who accomplished the feat in 1870. Plot summarySpoiler warning: Plot or ending details follow.The story starts in London on October 2, 1872. Phileas Fogg is a wealthy, solitary, unmarried man with regular habits. The source of his wealth is not known and he lives modestly. He fires his former valet, James Forster, for bringing him his shaving water two degrees too cold. He hires as a replacement Passepartout, a Frenchman of around 30 years of age. Later that day in the Reform Club, he gets involved in an argument over an article in The Daily Telegraph, stating that with the opening of a new railway section in India, it is now possible to travel around the world in 80 days. The schedule is given as follows: Fogg accepts a wager for 20,000 pounds from his fellow club members, which he will receive if he makes it around the world in 80 days. He sets off immediately, taking his puzzled new valet with him. He leaves London by train at 8.45 p.m. on October 2, and thus is due back at the Reform Club at the same time 80 days later, on December 21. Fogg and Passepartout reach Suez in time. While disembarking in Egypt, he is watched by a Scotland Yard detective named Fix, who has been despatched from London in search of a bank robber. Because Fogg matches the description of the bank robber, Fix mistakes Fogg to be the criminal. Since he cannot secure a warrant in time, Fix goes on board of the steamer conveying the travelers to Bombay. During the voyage, Fix gets acquainted with Passepartout, without revealing his purpose. Still in time, Fogg and Passepartout switch to the railway in Bombay, setting off for Calcutta, Fix now following them undercover. As it turns out, the construction of the railway is not totally finished, so they are forced to get over the remaining gap between two stations by riding an elephant, which Phileas Fogg purchases at the prodigious price of 2,000 pounds. During the ride, they come across a suttee procession, in which a young Indian woman, Aouda, is led to a sanctuary to be sacrificed the next day. Since the young woman is obviously drugged and not going voluntarily, the travelers decide to rescue her. They follow the procession to the site, where Passepartout secretly takes the place of the girl's deceased husband on the funeral pyre, on which the woman is going to be burned the next morning. During the ceremony, he then rises from the pyre, scaring off the priests, and carries the young woman away. The travelers then hasten on to catch the train at the next railway station, taking the girl, Aouda, with them. At Calcutta, they finally board a steamer going to Hong Kong. Fix, who had secretly been following them, again failed to obtain a warrant against Fogg in Calcutta and is forced to follow them along to Hong Kong. On board, he shows himself to Passepartout, who is delighted to meet again his traveling companion from the earlier voyage. In Hong Kong, it turns out that Aouda's distant relative in whose care they had been planning to leave her there, has moved away, so they decide to take her with them to Europe. Meanwhile, still without a warrant, Fix sees Hong Kong as his last chance to arrest Fogg on British soil. He therefore confides in Passepartout, who does not believe a word and remains convinced that his master is not a bank robber. To prevent Passepartout from informing his master about the premature departure of their next vessel, Fix makes Passepartout drunk and drugs him in an opium den. In his dizziness, Passepartout yet manages to catch the steamer to Yokohama, but neglects to inform Fogg. Fogg, on the next day, discovers that he has missed his connection. He goes on search for a vessel which will take him to Yokohama. He finds a pilot boat which takes him and his companions (Aouda and Fix) to Shanghai, where they catch a steamer to Yokohama. In Yokohama, they go on a search for Passepartout, believing that he may have arrived there with the original connection. They find him in a circus, trying to earn his homeward journey. Reunited, the four board on a steamer taking them across the Pacific to San Francisco. Fix promises Passepartout that now, having left British soil, he will no longer try to delay Fogg's journey, but rather support him in getting back to Britain as fast as possible (to have him arrested there). In San Francisco, they get on the train to New York. During that trip, the train is attacked by Indians, who take Passepartout and two other passengers hostage. Fogg is now faced with the dilemma of continuing his tour, or going to rescue Passepartout. He chooses the latter, starting on a rescue mission with some soldiers of a nearby fort, who succeed in freeing the hostages. To make up for the lost time, Fogg and his companions hire a sledge, which brings them to Omaha, where they arrive just in time to get on a train to Chicago, and then another to New York. However, reaching New York, they learn that the steamer they had been trying to catch has left a short time before. On the next day, Fogg starts looking for an alternative for the crossing of the Atlantic. He finds a small steam boat, destined for Bordeaux. However, the captain of the boat refuses to take the company to Liverpool, wherupon Fogg accepts to be brought to Bordeaux. On the voyage, he bribes the crew to mutiny and take course for Liverpool. Going on full steam all the time, the boat runs out of fuel after a few days. Fogg buys the boat at a very high price from the captain, soothing him thereby, and has the crew burn all the wooden parts to keep up the steam. The companions arrive at Liverpool several hours before the deadline, which would easily suffice to get to London by train. However, once on British soil again, Fix produces a warrant and arrests Fogg. A short time later, the misunderstanding is cleared up - the actual bank robber had been caught several days earlier. However, Fogg has missed the train and returns to London 5 minutes late, assured that he has lost the wager. In his London house the next day, he apologizes to Aouda for bringing her with him, since he now has to live in poverty and cannot financially support her. Aouda suddenly confesses that she loves him and asks him to marry her, which he gladly accepts. He calls for Passepartout to notify the reverend. At the reverend's, Passepartout learns that he is mistaken in the date, which he takes to be Sunday but which actually is Saturday due to the fact that the party traveled in Eastern direction, thereby gaining a full day on a journey around the globe, by crossing the International Date Line. Passepartout hurries back to Fogg, who immediately sets off for the Reform Club, where he arrives just in time to claim the wager won. Thus ends the journey around the world, which made Phileas Fogg not only a little richer but also the happiest man. ImitatorsVerne's articulation of the challenge proved seminal. There have since been sundry expeditions that emulate Fogg's, fictional, circumnavigation, often within self-imposed constraints.
Film adaptationsThe book has been adapted many times for feature films and television.
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The book has been adapted many times for feature films and television. The following wikilinks provide more information on notable interpretations of Jesus:. There have since been sundry expeditions that emulate Fogg's, fictional, circumnavigation, often within self-imposed constraints. Also the portuguese Nobel Prize winner José Saramago wrote his novel The Gospel According to Jesus Christ based on his atheist view of Jesus and the Gospels. Verne's articulation of the challenge proved seminal. A mystical version of Jesus as the Eternal Holy Child can be read in the story The Selfish Giant by Oscar Wilde. Thus ends the journey around the world, which made Phileas Fogg not only a little richer but also the happiest man. The portrayal in these two works is so similar that Farmer's narrative can easily be read as a sequel to Bulgakov's. Passepartout hurries back to Fogg, who immediately sets off for the Reform Club, where he arrives just in time to claim the wager won. In literature, we find Yeshua, the historical original of Jesus, as a character in the fantasy novel The Master and Margarita, by the 20th century Russian writer Mikhail Bulgakov and in the science fiction short novel Riverworld by the 20th century American writer Philip Jose Farmer. At the reverend's, Passepartout learns that he is mistaken in the date, which he takes to be Sunday but which actually is Saturday due to the fact that the party traveled in Eastern direction, thereby gaining a full day on a journey around the globe, by crossing the International Date Line. In music, many songs refer to Jesus and Jesus provides the theme for many classical works throughout musical history. Aouda suddenly confesses that she loves him and asks him to marry her, which he gladly accepts. He calls for Passepartout to notify the reverend. For example, in Ben-Hur and The Life of Brian Jesus only appears in a few scenes. In his London house the next day, he apologizes to Aouda for bringing her with him, since he now has to live in poverty and cannot financially support her. In many films Jesus himself is a minor character, used to develop the overall themes or to provide context. However, Fogg has missed the train and returns to London 5 minutes late, assured that he has lost the wager. Another recurring theme is the updating of aspects of the life of Jesus, or imagining his Second Coming (for example, The Seventh Sign). A short time later, the misunderstanding is cleared up - the actual bank robber had been caught several days earlier. Matthew and Franco Zeffirelli's Jesus of Nazareth) or intentionally added extra material (such as The Last Temptation of Christ). The companions arrive at Liverpool several hours before the deadline, which would easily suffice to get to London by train. However, once on British soil again, Fix produces a warrant and arrests Fogg. Many of these portrayals have attracted controversy, whether they were intended to be based on the Biblical accounts (such as Mel Gibson's 2004 film The Passion of the Christ, Pier Pasolini's The Gospel According to St. Fogg buys the boat at a very high price from the captain, soothing him thereby, and has the crew burn all the wooden parts to keep up the steam. The British musical stage play Jerry Springer - The Opera is a notable recent example of the latter. Going on full steam all the time, the boat runs out of fuel after a few days. Jesus has been featured in many films and media forms, sometimes seriously, and other times satirically. On the voyage, he bribes the crew to mutiny and take course for Liverpool. According to historians, forensic scientists, and genetics experts, he was most likely a bronze-skinned man—resembling a modern-day man of Middle Eastern descent. He finds a small steam boat, destined for Bordeaux. However, the captain of the boat refuses to take the company to Liverpool, wherupon Fogg accepts to be brought to Bordeaux. Often he is portrayed as looking like a male from the region of the artist creating the portrait. On the next day, Fogg starts looking for an alternative for the crossing of the Atlantic. Jesus has been portrayed in countless paintings and sculptures throughout the Middle Ages, Renaissance, and modern times. However, reaching New York, they learn that the steamer they had been trying to catch has left a short time before. Indeed, this skepticism has been around for centuries, with Erasmus joking that so much wood formed parts of the True Cross, that Jesus must have been crucified on a whole forest. To make up for the lost time, Fogg and his companions hire a sledge, which brings them to Omaha, where they arrive just in time to get on a train to Chicago, and then another to New York. Many modern Christians, however, do not accept any of these as true relics. He chooses the latter, starting on a rescue mission with some soldiers of a nearby fort, who succeed in freeing the hostages. The most famous alleged relics of Jesus are the Shroud of Turin, which is claimed to be the burial shroud used to wrap his body, the Sudarium of Oviedo, which is claimed to be the cloth which was used to cover his face, and the Holy Grail which is said to have been used to collect his blood during his crucifixion and possibly used at the Last Supper. Fogg is now faced with the dilemma of continuing his tour, or going to rescue Passepartout. There are many items that are purported to be authentic relics of the Gospel account. During that trip, the train is attacked by Indians, who take Passepartout and two other passengers hostage. He may also have spoken other languages of the time, such as the Jewish liturgical language Hebrew, and the administrative language, Greek. In San Francisco, they get on the train to New York. Jesus' language was most probably Aramaic; see Aramaic of Jesus. Fix promises Passepartout that now, having left British soil, he will no longer try to delay Fogg's journey, but rather support him in getting back to Britain as fast as possible (to have him arrested there). [13] See also Pharisees and Christianity. Reunited, the four board on a steamer taking them across the Pacific to San Francisco. Some scholars have asserted that, despite the depictions of him as antagonistic towards the Pharisees, Jesus was a member of that group. They find him in a circus, trying to earn his homeward journey. Roman reaction to the Zealots eventually led to the destruction of Herod's Temple by Vespasian in August of 70 CE, and the subsequent decline of the Zealots, Sadducees and Essenes. In Yokohama, they go on a search for Passepartout, believing that he may have arrived there with the original connection. They were founded by Judas of Galilee and Zadok the Pharisee in the year 6 against Quirinius' tax reform and "agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord." (18.1.6) They believed that the kingdom should be restored immediately, even through violent human action, and advocated direct action against the Romans. He finds a pilot boat which takes him and his companions (Aouda and Fix) to Shanghai, where they catch a steamer to Yokohama. Josephus' Jewish Antiquities book 18 states there was a "fourth sect", in addition to Sadducees, Pharisees and Essenes, which scholars associate with those he called Zealots. He goes on search for a vessel which will take him to Yokohama. Some, like John the Baptist in the first half of the century, and Yehoshua ben Ananias in the second half, claimed that a messianic age was at hand. Fogg, on the next day, discovers that he has missed his connection. Therefore the Romans would be replaced by a Jewish king only through divine intervention. In his dizziness, Passepartout yet manages to catch the steamer to Yokohama, but neglects to inform Fogg. Most people at that time believed that their history was governed by God, meaning that even the conquest of Judea by the Romans was a divine act. To prevent Passepartout from informing his master about the premature departure of their next vessel, Fix makes Passepartout drunk and drugs him in an opium den. Many Jews hoped that the Romans would be replaced by a Jewish king (or Messiah) of the line of King David — in their view the last legitimate Jewish regime. He therefore confides in Passepartout, who does not believe a word and remains convinced that his master is not a bank robber. In addition, isolated in small communities from these main groups, by choice, some even taking to remote desert caves in anticipation of the end times, lived the Essenes, whose theology and philosophy are thought, by some scholars, to have influenced Jesus and/or John the Baptist. Meanwhile, still without a warrant, Fix sees Hong Kong as his last chance to arrest Fogg on British soil. They resented Roman occupation, but, according to historian Shaye Cohen (1988), were in Jesus' time relatively apolitical. In Hong Kong, it turns out that Aouda's distant relative in whose care they had been planning to leave her there, has moved away, so they decide to take her with them to Europe. According to Josephus, within 1st century Judaism there were several sects, primarily the Sadducees, closely connected with the priesthood and the Temple, and the Pharisees, who were teachers and leaders of the synagogues. On board, he shows himself to Passepartout, who is delighted to meet again his traveling companion from the earlier voyage. No gold, silver or imported goods have been found in it by archaeological excavation. Fix, who had secretly been following them, again failed to obtain a warrant against Fogg in Calcutta and is forced to follow them along to Hong Kong. It had no synagogue, nor any public buildings. At Calcutta, they finally board a steamer going to Hong Kong. At this time Jesus' childhood hometown of Nazareth (Hebrew, Natserath) was, as revealed by archaeology, a tiny hamlet of a few hundred inhabitants. The travelers then hasten on to catch the train at the next railway station, taking the girl, Aouda, with them. Galilee, where Jesus grew up according to the Gospels, remained under the jurisdiction of another of Herod's sons, Herod Antipas, Tetrarch of Galilee and Perea, from 4 BC/BCE to AD 39/39 CE. During the ceremony, he then rises from the pyre, scaring off the priests, and carries the young woman away. This situation existed, more or less, till 64 and the start of the Great Jewish Revolt. They follow the procession to the site, where Passepartout secretly takes the place of the girl's deceased husband on the funeral pyre, on which the woman is going to be burned the next morning. He combined Judea, Samaria, and Idumea into Iudaea Province which was placed under direct Roman administration and supervision by a Roman prefect who appointed a Jewish High Priest for Herod's Temple in Jerusalem. Since the young woman is obviously drugged and not going voluntarily, the travelers decide to rescue her. In AD 6/6CE, Octavian, recently designated Roman Emperor and renamed as Augustus, deposed Herod's son Herod Archelaus. During the ride, they come across a suttee procession, in which a young Indian woman, Aouda, is led to a sanctuary to be sacrificed the next day. It was directly ruled by the Idumaean Herod the Great who was appointed King of the Jews in Rome in 39 BC/BCE by Mark Antony and Octavian. As it turns out, the construction of the railway is not totally finished, so they are forced to get over the remaining gap between two stations by riding an elephant, which Phileas Fogg purchases at the prodigious price of 2,000 pounds. All of the land of Israel belonged to the Roman Empire at the time of Jesus' birth. Still in time, Fogg and Passepartout switch to the railway in Bombay, setting off for Calcutta, Fix now following them undercover. This situation led to new interpretations of the Torah, influenced by Hellenic thought and in response to Gentile interest in Judaism. During the voyage, Fix gets acquainted with Passepartout, without revealing his purpose. Culturally, Jews had to grapple with the values and philosophy of Hellenism, and the imperialism of Rome, together with the paradox that their Torah applied only to them, but revealed universal truths. Since he cannot secure a warrant in time, Fix goes on board of the steamer conveying the travelers to Bombay. The world in which Jesus lived was volatile, marked by cultural and political dilemmas. Because Fogg matches the description of the bank robber, Fix mistakes Fogg to be the criminal. Main article: Cultural and historical background of Jesus. While disembarking in Egypt, he is watched by a Scotland Yard detective named Fix, who has been despatched from London in search of a bank robber. It is often translated Jesus of Nazareth to support the former hypothesis. Fogg and Passepartout reach Suez in time. The title Jesus the Nazarene may be a reference to a place of origin called Nazareth, or to a Jewish sect called the Nazarenes. on October 2, and thus is due back at the Reform Club at the same time 80 days later, on December 21. Some historians argue that when used in other Hebrew and Aramaic texts of the time, these titles have other meanings, and therefore may have other meanings when used in the Gospels as well. He leaves London by train at 8.45 p.m. Together, the majority of Christians understand these titles as attesting to Jesus' divinity. He sets off immediately, taking his puzzled new valet with him. In the Gospels, Jesus has many other titles, including Prophet (a title that he applied to himself, unlike others), Lord, and King of the Jews. Fogg accepts a wager for 20,000 pounds from his fellow club members, which he will receive if he makes it around the world in 80 days. Evidence for these positions is provided by similar use by other persons than Jesus at a similar time to the writing of the Gospels, such as Jewish priests and judges. The schedule is given as follows:. However, some scholars have argued that Son of Man was an expression that functioned as an indirect first person pronoun, and that Son of God was an expression that signified "a righteous person". Later that day in the Reform Club, he gets involved in an argument over an article in The Daily Telegraph, stating that with the opening of a new railway section in India, it is now possible to travel around the world in 80 days. The Gospels record Jesus referring to himself both as Son of Man and as Son of God, but not as God the Son. He hires as a replacement Passepartout, a Frenchman of around 30 years of age. The title Christ is also sometimes identified with the Greek chrestos, meaning "good", although the words are unrelated in terms of etymology, and Chrestus was often used as a pet name for slaves. He fires his former valet, James Forster, for bringing him his shaving water two degrees too cold. In fact, it would seem prima facie that an inherently divine being would not be in need of being anointed. The source of his wealth is not known and he lives modestly. The title does not imply, either in Greek or in Hebrew, a divine nature for the possessor of it. Phileas Fogg is a wealthy, solitary, unmarried man with regular habits. The word mashiach in Hebrew means anointed (a cognate in English is "massage," from the Arabic for "vigorous rubbing with aromatic oils") , because the Israelite kings were anointed with oil. The story starts in London on October 2, 1872. The Greek form is a liberal translation of Messiah from Hebrew mashiach (משיח) or Aramaic m'shikha (משיחא), a word which occurs often in the Hebrew Bible and typically refers to the "high priest" or "king". The book may have been inspired by the exploits of George Francis Train, who accomplished the feat in 1870. Christ is not a name but a title, which comes from the Greek Χριστός (Christos) via Latin, meaning anointed with chrism. The technological innovations of the 19th century had opened the possibility of rapid circumnavigation and the prospect fascinated Verne and his readership. Muslims, following Qur'anic usage, refer to him by the name `Isa (possibly cognate with the Hebrew name Esau). Around the World in Eighty Days (French: Le tour du monde en quatre-vingt jours) is a classic adventure novel by Jules Verne, first published in 1872. In the story, Phileas Fogg of London and his newly employed French valet Passepartout attempt to circumnavigate the late Victorian world in 80 days on a 20,000 wager set by his friends at the Reform Club. The Arabic form of the name used by Christians, following Syriac, is Yasu`. This movie frequently appears on various US-based cable TV networks. Such speculations are largely in connection with further theories concerning Barabbas. It takes a great many liberties with the original story, but the central idea is still there - indeed, one of the songs in this film is entitled Around the World in Eighty Days. The Aramaic word for "father" (Abba) survives still untranslated in Mark 14:36. Tweety's High Flying Adventure is a musical by Warner Brothers from 2000; it depicts the characters as not only talking animals, but the ones familiar from previous cartoons from the same studio. Some scholars speculate that Jesus was also known as "Bar Abba" ("Son of the Father") because many times in the Gospels he addressed God as "Father". This show has gained something of a cult following in Britain and Germany. His patronymic would have been, bar Yosef, for "son of Joseph". This series depicts the characters as talking animals and takes several liberties with the original story, but still remains faithful to the basic ideas. Other Aramaic forms of the name include Yeshu`, Ishu`, and Eshu`. Around the World with Willy Fogg by Spanish studio BRB Internacional from 1981 with a second season produced in 1993. Josephus, a first century Jewish historian, mentions no fewer than nineteen different people with this name, about half of them contemporaries of Jesus of Nazareth. A one-season cartoon series Around the World in 80 days from 1972 by Australian Air Programs International. Jesus' original name is not reported by contemporary or near-contemporary sources, but modern scholars have suggested that Jesus' name was the Aramaic ישׁוע / Yēšûaʿ (as in the Syriac New Testament) a shortened form of Yehoshua used in Ezra, Nehemiah and Chronicles), which was a fairly common name at the time. Around the World in 80 days from 1972 by Canadian studio Rankin-Bass with Japanese Mushi productions as part of the Festival of Family Classics series. The earliest uses of Iēsoûs are found in the writings of Philo of Alexandria, Josephus, and the Septuagint, as a transliteration of the Hebrew name Yehoshua (יהושע — known in English as Joshua when transliterated directly from Hebrew), and also Yeshua (ישוע). Around the World in 79 Days, a serial segment on the Hanna-Barbera show The Cattanooga Cats from 1969 to 1971. Jesus is derived from the Koine Greek Ιησους (Iēsoûs) via Latin. It was never completed as a full feature film. Main article: Names and titles of Jesus. An Indian Fantasy Story is an unfinished French/English co-production from 1938, featuring the wager at the Reform Club and the rescue of the Indian Princess. [12]. Several animated films and cartoon series were made based on Verne's book.
Fogg's character is an absent-minded crackpot inventor who bets with a rival scientist that he can travel the world with (then) modern means of transportation. According to most Christian interpretations of the Bible, the theme of Jesus' preaching was that of apocalyptic repentance. This version is only loosely based on Jules Verne's story, it makes Passepartout the hero and the thief of the Bank's money. John Shelby Spong). Disney's Around the World in 80 Days stars Jackie Chan as Passepartout and Steve Coogan as Fogg. However, some liberal Christians do not accept that Jesus was raised bodily from the dead, or that he still lives bodily (e.g. The story was again adapted for the screen in 2004 by The Walt Disney Company. Therefore, belief in the resurrection is one of the most distinctive elements of Christian faith; and defending the historicity of the resurrection is usually a central issue of Christian apologetics. The heroes travel a slightly different route than in the book and the script make several contemporary celebrities part of the story who were not mentioned in the book, such as Sarah Bernhard, Louis Pasteur, Jesse James and Queen Victoria. Most Christians — even those who do not hold to the literal truth of everything in the canonical Gospel accounts — accept the New Testament presentation of the Resurrection as a historical account of an actual event central to their faith. Patrick Macnee and Christopher Lee as members of the Reform Club. The resurrection of Jesus is almost universally denied by those who do not follow the Christian religion. A 1989 two-part TV mini-series starred Pierce Brosnan as Fogg, Eric Idle as Passeapartout, Peter Ustinov as Fix and several TV stars in cameo roles, e.g. Thereafter he went to Galilee and showed himself to several of his disciples by the lake and on the mountain; and they were present when he returned to Bethany and was lifted up and a cloud concealed him from their sight. The movie earned five Oscars, out of eight nominations. See Around the World in Eighty Days (1956 movie) for details. To his assembled disciples he showed himself on the evening after his resurrection, when Thomas was however absent, though he was present when Jesus repeated his visit to them a week later. Many famous performers play bit parts, and part of the pleasure in this movie is playing "spot the star". Just hours after his resurrection he appeared to two travellers on the road to Emmaus. The best known version was released in 1956, with David Niven and Cantinflas heading a huge cast. The Gospel accounts and the Acts of the Apostles tell of several appearances of Jesus to various people in various places over a period of forty days before he "ascended into heaven". There is no remaining copy of this film available today. John 20:11-18 states that when Mary looked into the tomb, two angels asked her why she was crying; and as she turned round she initially failed to recognise Jesus – even by his voice – until he called her by her name. An entertaining 1919 silent black and white parody by director Richard Oswald didn't disguise its use of locations in Germany as placeholders for the international voyage, part of the movie's joke is that Fogg's trip is obviously going to places in and around Berlin. Mark 16:9 says that Mary Magdalene was the first to whom Jesus appeared very early that morning. 1993: Commodore Explorer, 79 days. Matthew 28:2-4) that according to Matthew 27:62-66 the high priests and Pharisees, with Pilate's permission, had posted in front of the tomb to prevent the body from being stolen by Jesus' disciples. 1994: ENZA, 74 days. The sight of the same angel had apparently left the guards unconscious (cf. 1997: Sport Elec, 71 days. The Synoptic Gospel accounts further state that an angel was waiting at the tomb to explain to them that Jesus had been resurrected, though the Gospel according to John makes no mention of this encounter. 2002: Orange, 64 days. However, the women who had witnessed the entombment and the closure of the tomb with a great stone, found it empty when they arrived on the third day to anoint the body. The record holders so far have been:
1908 - Harry Bensley, on a wager, set out to circumnavigate the world on foot wearing an iron mask. Following the crucifixion, Joseph of Arimathea obtained Pilate's permission to take down Jesus' body and lay it into his own new tomb. She managed to do the journey within 72 days. In art it is often written as INRI, the Latin acronym for "Jesus of Nazareth, King of the Jews.". 1889 - Nellie Bly undertook to travel around the world in 80 days for her newspaper, the New York World. (See Barabbas.) All four Gospel accounts mention that the charge noted on the tablet called the titulus crucis, attached by orders of Pilate atop the cross, included the term "King of the Jews". Some scholars argue that it was an ordinary Roman trial of a rebel, whose Messianic claims made him especially dangerous. According to the canonical gospel accounts (Matthew 27:24-26, Mark 15:15, Luke 23:24-25, John 19:16a), Pontius Pilate, bowing to the Jewish religious leaders' pressure, handed Jesus over (paredōken) (to his Roman soldiers) to be crucified. He was condemned for blasphemy by the Sanhedrin and turned over to the Romans for execution - not for blasphemy, but for sedition against the Empire. He was identified to the guards by one of his apostles, Judas Iscariot, who is portrayed as having betrayed Jesus by a kiss. He was subsequently arrested on the orders of the Sanhedrin and the High Priest, Joseph Caiaphas. Jesus came with his followers to Jerusalem during the Passover festival, and created a disturbance at the Temple by overturning the tables of the moneychangers there. Pilate gave in and ordered the standards removed. They replied they would rather die than see the Torah violated. Pilate threatened them with death. Thousands of Jewish people descended on Caesarea to ask the standards' removal. In Josephus, Antiquities of the Jews, Book 18, chapter 3, paragraph 1, we learn that Pontius Pilate began his administration of Judea by ordering Eagle Standards set up in Jerusalem. Some interpretations of the text, particularly amongst Protestants, suggest that Jesus opposed stringent interpretations of Jewish law, supporting the spirit more than the letter. Jesus also preached the imminent end of the current era (αίών) of history, or even the literal end of the world; in this sense he was an apocalyptic preacher. Jesus preachings included the forgiveness of sin, life after death, and resurrection of the body. In his role as a social reformer, and with his followers holding the inflammatory view that he was the Jewish Messiah, Jesus threatened the status quo. His teaching castigated the Pharisees primarily for their legalism and hypocrisy, although he also had followers among the religious leaders (see Nicodemus). Jesus frequently put himself in opposition to the Jewish religious leaders including the opposing forces of Sadducees and Pharisees. According to the New Testament, Jesus also performed various miracles in the course of his ministry, including healings, exorcisms, and raising Lazarus from the dead. His closest followers were twelve apostles, headed by Peter. Jesus had a number of disciples. His parables (or stories with a hidden meaning) include the parable of the Good Samaritan, and the Prodigal Son. Some of his most famous teachings are in the Sermon on the Mount, which also contains the Beatitudes. His teaching frequently centered on the Kingdom of God, or Kingdom of Heaven. Jesus used a variety of methods in his teaching, such as paradox, metaphor and parable. Just after he was baptized by John the Baptist he began his public teaching; he is generally considered to have been about thirty years old at that time. On being missed, he was found 'instructing the scholars in the temple'. At the age of twelve, Jesus was left behind by his parents after a pilgrimage to Jerusalem. Only one incident between his infancy and his adult life is mentioned in the canonical Gospels (although New Testament apocrypha go into these details, some quite extensively). Nazareth in Galilee is represented as his childhood home. The Bible, however, does not exactly reveal how Mary and Elizabeth were related. Luke's Gospel records that Mary was a relative of Elizabeth, mother of John the Baptist (Luke 1:36). This was based on the Roman Catholic and Eastern Orthodox tradition that Mary remained a perpetual virgin, thus having no biological children before or after Jesus. However, Jerome argued that they were Jesus's cousins, which the Greek word for "brother" used in the Gospels would allow. The 1st century Jewish historian Josephus and the Christian historian Eusebius (who wrote in the 4th century but quoted much earlier sources now unavailable to us) refer to James the Just as Jesus' brother (See Desposyni). Mark 6:3 (and analogous passages in Matthew and Luke) reports that Jesus was "Mary's son and the brother of James, Joseph, Judas and Simon," and also states that Jesus had sisters. Magi ("Wise Men") from the East were guided by a star to his location some months later. In the Gospels, Jesus' birth is attended by visits from shepherds who were told of the birth by angels. Joseph, Mary's betrothed husband, appears only in stories of Jesus' childhood; this is generally taken to mean that he was dead by the time of Jesus' ministry. According to the texts of Christianity, Jesus was born in Bethlehem to Mary, a virgin, via the Holy Spirit. There could have been confusion due to a misunderstanding, or a deliberate change due to doctrinal points. It is possible that the Entry (and subsequent events, including the Crucifixion and Resurrection)in historical reality took place at this time - the month of Tishri in the Autumn, not Nisan in the Spring. Hyam Maccoby and other scholars have pointed out that several details of the Triumphant Entry into Jerusalem - the waving of palm fronds, the Hosanna cry, the proclamation of a king - are connected with the Festival of Sukkot or Tabernacles, not with Passover. Meier's A Marginal Jew, allowing for the time of the procuratorship of Pontius Pilate and the dates of the Passover in those years, his death can be placed most probably on April 7, 30 or April 3, 33 or March 30, 36. According to John P. Further, the Jews followed a lunisolar calendar with phases of the moon as dates, complicating calculations of any exact date in a solar calendar. The Gospel of John depicts the crucifixion just before the Passover festival on Friday 14 Nisan, called the Quartodeciman, whereas the synoptic gospels describe the Last Supper, immediately before Jesus' arrest, as the Passover meal on Friday 15 Nisan. As for Jesus' death, the exact date is also unclear. Having fewer sources and being even further removed in time from the authors of the New Testament, details surrounding Jesus' birth are regarded, even by many believers, as less likely to be historical fact, and therefore establishing a reliable birth date is particularly difficult. This estimate itself relies on the historicity of the New Testament story involving Herod around the time of Jesus' birth. However, based on a lunar eclipse that Josephus reports shortly before the death of Herod the Great, the birth of Christ would have been some time before the year 4 BC/BCE, probably 5 or 6 BC/BCE. This system made the then current year 532, and almost two centuries later it won acceptance and became the established calendar in Western civilization due to its championing by the Venerable Bede. Dionysius then set Jesus' birth as being December 25 1 ACN (for "Ante Christum Natum", or "before the birth of Christ"), and assigned AD 1 to the following year — thereby establishing the system of numbering years from the birth of Jesus: Anno Domini (which translates as "in the year of the Lord"). In the 248th year of the Diocletian Era (based on Diocletian's acsension to the Roman throne), Dionysius Exiguus attempted to pinpoint the number of years since Jesus' birth, arriving at a figure of 753 years after the founding of Rome. Before then, Jesus' birth was generally celebrated on January 6 as part of the feast of Theophany, also known as Epiphany, which commemorated not only Jesus' birth but also his baptism by John in the Jordan and possibly additional events in Jesus' life. However, as early as 354, Roman Christians celebrated it following the December solstice in an attempt to replace the Roman pagan festival of Saturnalia. Based on the accounts in the Gospels of the shepherds' activities, the time of year depicted for Jesus' birth could be spring or summer. Few, if any, scholars claim to know either the year or the date of his birth or of his death. There is considerable debate about the details of Jesus' birth even among Christian scholars. The most detailed information about Jesus' birth and death is contained in the Gospel of Matthew and the Gospel of Luke. Brief timeline of Jesus It is not the case that all scholars reject Jesus' divinity, yet some may choose to describe the social and cultural implications of claiming divinity in the 1st century. The question of the divinity of Jesus was discussed and decided on by Ecumenical Councils, starting with the First Council of Nicaea and others of Constantine I's attempts at producing unity, enforcement of the resulting decision thus suggesting an air of politicisation to the religious issue. The Christological argument attempts to prove the existence of God based on the existence of Jesus and his claims about himself as presented in the Gospels. The discipline of Christology discusses who Jesus was or was not from a philosophical and theological perspective. The Multidinarian Doctrine teaches that Jesus is not one of three Persons in God (as taught by Trinitarian Doctrine), but one of a hundred trillion Persons in God. A Zen Buddhist interpretation of Jesus, based on the Gospel of Thomas, is also possible. He has also been claimed as an Ascended Master by Theosophy and some of its offshoots; related speculations have him studying mysticism in the Himalaya or hermeticism in Egypt in the period between his childhood and his public career. The New Age movement has reinterpreted the life and teaching of Jesus in a large variety of ways (e.g, see A Course in Miracles). Mandaeanism regards Jesus as a deceiving prophet of the false Jewish god Adunay, and an opponent of the good prophet John the Baptist (whom they nonetheless believe to have baptised him). Many in the Surat Shabda Yoga tradition regard Jesus as a Sat Guru. Some Buddhists believe Jesus may have been a Bodhisattva, one who gives up his own Nirvana to help others reach theirs. The Bahá'í Faith considers Jesus to be a manifestation (prophet) of God, while not being God incarnate. Some doubt he lived, some regard him as an important moral teacher, and some as a historical preacher like many others. Atheists, by definition, have no belief in a divinity—and thus not in any divinity of Jesus. The primary reasons why Jesus is not accepted as the Jewish Messiah are as follows:. Joseph Klausner, a prominent Israeli scholar, was vigorous in asserting the Judaism of Jesus. Some Jewish scholars believe that Jesus is mentioned as Yeshu in the Jewish Talmud, although other scholars dispute this. As for the historical personality of Jesus, Judaism has fewer objections to quotes attributed to him than they do with subsequent confessions by early Christian adherents, Paul in particular. Religious Jews are still awaiting the coming of the Messiah (a notable exception concerns many members of the Chabad Lubavitch sect, who view their last Rebbe as being the Messiah). Judaism does not see Jesus as a messiah and also rejects the Muslim belief that Jesus was a prophet. The Hare Krishna sect of Hinduism believes that Jesus is the son of Krishna (who they believe is God the Father that Jesus spoke of), and they accept many of his teachings. A great deal of earlier inclusion of Jesus within the Hindu pantheon is connected to the emergence of the Saint Thomas Christians. Hinduism is divided on the issue of Jesus—some hold that it is unlikely he existed, or that he was just a man, others say he was a great guru or yogi, still others equate Jesus with an avatar. Ahmadiyya Muslims also believe that references to the Second Coming of Jesus in religious scriptures are allegorical and refer to the arrival of Mirza Ghulam Ahmad. The book uses historical documents to evidence Jesus' travel to Nasibain (Nisbis), Afghanistan and then to Kashmir, India in search of some of the lost tribes of Israel, who had settled in the east some 700 years prior. Drawing from Biblical, Quranic and Buddhist scriptures, Ahmad wrote that Jesus appeared to Mary, his apostles and others with the same (not resurrected) human body, evidenced by his human wounds and his subsequent clandestine rendezvous over about forty days in the Jerusalem surroundings. A medicine known as Marham-e-Issa (Ointment of Jesus) was applied to his wounds and he revived. Mirza Ghulam Ahmad (1835-1908), the founder of the Ahmadiyya Muslim Movement, wrote in his book Jesus in India (April 1896) that Jesus survived the crucifixion and later travelled to India, where he lived as a prophet (and died) under the name of Yuz Asaf.Ahmad argued that when Jesus was taken down from the cross, he had lapsed into a state similar to Jonah's state of 'swoon' in the belly of a fish [Matthew 12:40] (see swoon hypothesis). Mainstream Muslims believe that:. Unitarian Universalists who consider themselves Christian can be found throughout the denomination and in such groups as the Unitarian Universalist Christian Fellowship, certain congregations of the Unitarian Universalist Association, and the American Unitarian Conference. Some Unitarians consider themselves Christian because they are followers of the teachings of Jesus, while others do not self-identify as Christian. Most Universalists believe in universal reconciliation — that eventually everyone will be saved. Today few Unitarian Universalists define their religion solely based on this theological characterization. This historical argument gave birth to the Unitarian denomination and later the Unitarian Universalist Association. Trinitarians coined the term 'unitarian' to describe the arguments of those who believed God, as one being, is a single person and not three. Unitarianism developed out of theological arguments about whether or not Jesus is God. The Arians believed that the Father was the only true God based on John 17:3. They followed Jacob ("James" in the English New Testament), the brother of Jesus, and insisted that Paul's teachings were without authority and totally alien to what Jesus taught. Other than that, they were observant Jews and did not believe in Jesus as God. The Ebionites believed in Jesus as a great prophet who had commanded the end of animal sacrifices and the end of the eating of animal flesh. The Montanists believed in the Paraclete promised in John 14:16. The Marcionites believed Paul and Jesus rejected the Law of Moses and revealed a greater Supreme God than the creator god of the Old Testament. The Gnostics believed in the secret wisdom that they say Paul received during his road to Damascus experience (Romans 16:25; 1 Corinthians 2:7; 2 Corinthians 12:2-4; Acts 9). The Docetics, an early Christian sect, believed (as Muslims do today) that Jesus never died and the Crucifixion was a type of illusion done by God. The majority of lay Christians, theologians and clergy hold that the Bible shows Jesus both as divine, and claiming divinity. There are differing views within Christian groups as to whether or not Jesus ever claimed divinity. Some groups identifying themselves as Christian, such as Jehovah's Witnesses, and Christian Scientists, believe Jesus was divinely inspired but not God incarnate. The vast majority of Christians believe that Jesus is God according to the nature, as the only begotten Son of God the Second Person of the Divine Trinity, who was Incarnate from the Holy Spirit and the Virgin Mary, that is to say, who took on a human body and became also man according to the nature, and who came to earth to save mankind from sin and death through the shedding of his own blood in sacrifice and his rising from the dead on the third day and who later ascended into Heaven. As reflected in the different Christian denominations, Christianity has undergone several schisms in its understanding of Jesus. [10] [11]. In contrast, Roman Catholics believe that even non-Christians can receive the grace needed for salvation if they live a just life. The Lutheran position on justification is nearly identical. Jesus says (John 13:15) that his life was given as an example or role model for followers. Although most members of the various Christian denominations believe that faith in Jesus is necessary (based upon John 3:16), good works are certainly expected. Protestant Christians generally believe that faith in Jesus is the only way to receive salvation and to enter into heaven, and that salvation is a gift given by the grace of God. Stevenson, Creeds, Councils and Controversies, (London 1989); note that the above quotation follows Stevenson in italicising those phrases that do not occur in the Creed of Nicaea). J. In addition to the belief in "one God, the Father, Almighty, maker of heaven and earth ..." and in "the Holy Spirit, the Lord and life-giver, Who proceeds from the Father ...", this Creed confesses the belief in "one Lord Jesus Christ, the only begotten Son of God, begotten from the Father before all ages, light from light, true God from true God, begotten not made, of one substance with the Father, through Whom all things came into existence, Who because of us men and because of our salvation came down from the heavens, and was incarnate from the Holy Spirit and the Virgin Mary and became man, and was crucified for us under Pontius Pilate, and suffered and was buried, and rose again on the third day according to the Scriptures (see: Bible prophecy) and ascended to heaven, and sits on the right hand of the Father, and will come again with glory to judge living and dead, of Whose kingdom there will be no end" (for both the Greek text and the above quoted English translation, cf. The vast majority of Christian denominations (generally including Catholicism, Orthodox Christianity, and most forms of Protestantism, but not Restorationism) derive their beliefs from the agreement reached at the First Council of Nicaea in 325, known as the Nicene Creed, in the form of the Creed of Constantinople (381). However, many interpretations of the Synoptic Gospels suggest only one year; and to achieve consistency with the Gospel of John, one theory suggests that the last Gospel describes a timeline which depicts a ministry time period of approximately one year. It is commonly thought that Jesus preached for a period of three years, yet this is never mentioned explicitly in any of the Gospels. For example, the contributors to the Proceedings of the First International Congress of Mithraic Studies maintained that the only area which has any historical detail with regard to the influence of Mithraism on Christianity was in the area of art. However, not all agree. Tolkien, believed that such myths were created by ancient pagans with vague and imprecise knowledge of Gospel truth. R. R. Lewis and J. S. Devout Christian thinkers, such as C. There are many similarities between stories about Jesus and myths of Pagan Godmen such as Mithras, Apollo, Attis and Osiris Dionysus, leading to conjectures that the pagan myths were adopted by some authors of early accounts of Jesus. Those who have a naturalistic view of history do not believe in divine intervention or miracles without any evidence for them, such as the resurrection of Jesus mentioned by the Gospels. Some say that the Gospel accounts are neither objective nor accurate, since they were written or compiled by his followers. Even among those who do believe in his existence there are divisions over the extent of historicity of the canonical Gospel accounts. Nevertheless, these scholars reject supernatural elements in the Gospels and other early texts about Jesus. They draw on the canonical Gospel accounts, but also on other historical sources and archaeological evidence to reconstruct as best as possible the life of Jesus in his historical and cultural context. Consequently, scholars like Sanders, Geza Vermes, Paula Fredriksen, John Dominic Crossan and John Meier, argue that although many readers are accustomed to thinking of Jesus solely as a theological figure, whose existence is a matter of theological debate, the source documents (see Two-Source Hypothesis, and Gospel of Mark), on which several modern source hypotheses argue the four canonical Gospel accounts are based, were written within living memory of Jesus's lifetime and therefore provide a basis for the study of the "historical" Jesus. [9]. He notes that modern history and ancient history are two separate disciplines, with differing methods of analysis and interpretation. Paul Barnett has also pointed out that "scholars of ancient history have always recognised the 'subjectivity' factor in their available sources" and that "they have so few sources available compared to their modern counterparts that they will gladly seize whatever scraps of information that are at hand". Nevertheless, he concludes, "the sources for Jesus are better, however, than those that deal with Alexander" and "the superiority of evidence for Jesus is seen when we ask what he thought" (1993:3). Sanders considers the quest for the "historical Jesus" to be much closer to that of Alexander than to Jefferson or Churchill. In some cases, and Sanders presents Alexander the Great as paradigmatic, the available sources tell us much about his deeds, but nothing about his thoughts. In many cases (Sanders provides the examples of Thomas Jefferson and Winston Churchill) historians are fortunate to have access to a good deal of documentation, although much of it has to be interpreted critically. Sanders explains that historians often have to contend with documentation of differing quantity and quality. The historicity of Christ is as axiomatic for an unbiased historian as the historicity of Julius Caesar." In The Historical Figure of Jesus, E.P. Bruce, Rylands professor of biblical criticism and exegesis at the University of Manchester, has said: "Some writers may toy with the fancy of a 'Christ-myth,' but they do not do so on the ground of historical evidence. For example, F.F. Thus, many have suggested that one treat the existence of Jesus and the accuracy of the New Testament as distinct questions. Several historians have observed that historical documentation is often partial and second hand, and must be interpreted with care. In addition, Bible scholar Bruce Metzger wrote regarding the Canon formation, "Although the fringes of the emerging canon remained unsettled for generations, a high degree of unanimity concerning the greater part of the New Testament was attained among the very diverse and scattered congregations of believers not only throughout the Mediterranean world, but also over an area extending from Britain to Mesopotamia.". It may be surmised that the early church leaders took for granted that historicity was not an issue to be debated, any more than debating the historicity of the Articles of Confederation or the Constitution would be major issues today.[6][7] [8] (Last footnote uses a PDF file). However, noted scholars FF Bruce, Bruce Metzger and others argue that many considerations (including historical considerations) were taken into consideration regarding New Testament cannon. The debates that went on in the 4th century regarding which works should and should not be included in the canon were not known to include modern techniques of historical analysis, and generally tended to center more upon theology than upon historicity. [5]. [2][3][4] In addition, some scholars see the Gospel of Thomas as being very unlike the others Gospels and cite its lack of a resurrection of Jesus, despite the fact that the gospel of Mark originally may have ended without a resurrection as well. However, other scholars date the Gospel of Thomas as late as 150, see gnostic influences in it, cite the lack of any definitive support that any church fathers quoted it, and believe it suffers from a paucity of manuscripts. The Gospel of Thomas is included with the canonicals in the Five Gospels of the Jesus Seminar. The dating of the Gospel of Thomas is believed by some scholars to possibly predate the canonical Gospels, and therefore this non-canonical Gospel may not rightly be called apocryphal, or be said to have any greater or lesser level of scholarly certainty existing about its authenticity, than any of the four canonical Gospels. Also, considered as important by a handful of scholars, though arguably not as authoritative sources for the Christian faith, are several apocryphal writings such as the Gospel of the Hebrews, the Gospel of Mary, the Infancy Gospels, the Gospel of Peter, the Unknown Berlin Gospel, the Naassene Fragment, the Secret Gospel of Mark, the Egerton Gospel, the Oxyrhynchus Gospels, the Fayyum Fragment and some others compiled in The Complete Gospels. However, noted scholars reject the arguments of critics based on various historical and textual issues (see: Augustinian hypothesis). Some critics speculate that the Synoptic Gospels (Matthew, Mark and Luke) used as sources a Q document, Logia, M-Source, and Oral tradition, and that the Gospel of John used a Signs Gospel though none of these are currently extant. The four canonical Gospel accounts are the primary sources about Jesus received by the Church and the Christian faith. [1]. Although the exact level of the historical accuracy contained in these texts is debated, the vast majority of scholars agree that the actual existence of a historical Jesus is likely. However, some scholars argue for a high degree of historical reliability of the key New Testament events, and some also for early dates of the entire New Testament. Some believe that these texts may not have retained the same level of historical accuracy as direct first-hand accounts written during or soon after the life of Jesus. Many modern scholars hold that the works describing Jesus (primarily the Gospel accounts) were initially communicated by oral tradition and were committed to writing as soon as several decades after the Crucifixion. The only recorded times when Paul saw Jesus were in visions, but he claimed they were divine revelations and hence authoritative. The earliest New Testament texts which refer to him are Paul's letters, which are usually dated from the mid-first century. The historicity, teachings and nature of Jesus are subject to debate. A faulty 6th century attempt to calculate the year of his birth (which according to recent estimates could have been from 8 BC/BCE to 4 BC/BCE) became the basis for the Anno Domini system of reckoning years (and also the chronologically-equivalent Common Era system). The canonical Gospel accounts focus primarily on Jesus' last one to three years, especially the last week before his crucifixion, which, based on some historical data mentioned, would have been anywhere from the years 27 to 36 in the current era. Muslims believe that he was one of God's most important prophets and also the Messiah, though they attach a different meaning to this than Christians, as they do not share the Christian belief in the divinity of Jesus. Most Christians also believe that Jesus died on the cross and rose from the dead, and that through him they can be saved. Most Christians believe in one God that is a trinity composed of three persons, that Jesus is the second person of that trinity, and also that he is the Messiah (Greek: Christos) prophesied in the Old Testament (or Hebrew Bible). In addition to the four Gospels, a dozen or so non-canonical texts also exist, among which the Gospel of Thomas is believed by some textual critics to predate the Gospels of the traditional canon. The primary sources about Jesus are the four canonical Gospel accounts, which depict him as a Jewish preacher, healer and God himself; often at odds with Jewish authorities — who was crucified in Jerusalem during the rule of the Roman prefect Pontius Pilate. In Islam and the Bahá'í Faith, he is regarded as a major prophet. Jesus, or Jesus of Nazareth, also known as Jesus Christ, is Christianity's central figure, both as Messiah and, for most Christians, as God incarnate. . (Available online in PDF format - http://www.quicknet.ch/urech/online.htm). and Panakal L.: "The Ancient Mother – I : The Key to the bible" and "The Ancient Mother – II : The Key to the bible", Identity Publishers, Switzerland, 1997. Kumar V. Kierkegaard, Soren: "Training in Christianity", Vintage Spiritual Classics. Hart, The 100, Carol Publishing Group, July 1992, paperback, 576 pages, ISBN 0806513500. Michael H. The author is now Bishop of Durham (Church of England). Second in a projected massive five or six volume series on Christian origins, dealing with the life and death of Christ from a very open Evangelical perspective. Jesus and the Victory of God N.T.Wright, SPCK (London), 1996 ISBN 0281047170. The Arabic version of Josephus is free of these apparent Christian interpolations, but still makes it clear that Pilate ordered the execution of Jesus. Most scholars believe that these passages were added to Josephus's text by later Christians. In some editions of Jewish Antiquities by the Jewish historian Josephus Book 18, chapter 3, paragraph 3 www.josephus-1.com refer to Jesus. The Superhuman life of Gesar of Ling — Alexandra David-Neel (A divine hero still in oral tradition). On Heroes, Hero-Worship, & the Heroic in History. Carlyle, Thomas. In Quest of the Hero:(Mythos Series) — Otto Rank, Lord Fitzroy Richard Somerset Raglan and Alan Dundes, Princeton University Press, 1990, ISBN 0691020620. Yogananda, Paramahansa: The Second Coming of Christ, ISBN 0876125550. The Politics of Jesus ISBN 0-8028-0734-8. Yoder, John H. Wilson, Ian Jesus: The evidence ISBN 0297835297. ISBN 0802443265. Jesus Christ Our Lord. Moody Press, 1969. Walvoord, John F. Jesus the Jew: A Historian's Reading of the Gospels ISBN 0800614437. Vermes, Geza. Mere Christianity ISBN 0060652926. Lewis, C.S. Tolstoy, Leo The Kingdom of God is Within You ISBN 0803294042. Fortress Press. The Shadow of the Galilean: The Quest of the Historical Jesus in Narrative Form. Theissen, Gerd. An amazing book, tough but rewarding, exceptionally detailed. The Historical Jesus: A Comprehensive Guide, Fortress Press, 2003, ISBN 0800631226. Theissen, Gerd, and Annette Merz. Illegitimacy of Jesus: A Feminist Theological Interpretation of the Infancy Narratives. Schaberg, Jane. More specialistic than the previous book, though not inaccessible. Jesus and Judaism, Fortress Press, 1987, ISBN 0800620615. Sanders, E.P. An up-to-date, popular, but thoroughly scholarly book. The historical figure of Jesus, Penguin, 1996, ISBN 0140144994. Sanders, E.P. Incredible Shrinking Son of Man: How Reliable Is the Gospel Tradition? ISBN 1591021219. Price, Robert M. Jesus Through the Centuries: His Place in the History of Culture, Yale University Press, 1985, hardcover, 270 pages, ISBN 0300034962; trade paperback, HarperCollins reprint, 304 pages, ISBN 0060970804; trade paperback, Yale University Press, 1999, 320 pages, ISBN 0300079877. Pelikan, Jaroslav. Press, 1975. Manchester U. Mithraic Studies: Proceedings of the First International Congress of Mithraic Studies. Miller, Robert, The Complete Gospels, the Scholars Version translation of gospels from the first three centuries, includes canonical gospels, thomas, james, mary, infancy gospels, fragments, ISBN 0944344305. Metzger, Bruce, The New Testament Canon, page 254. The author is also famous as one of the rare who did an interview with Pope John Paul II. An amazing and very readable book that shows how Vittorio Messori, a recognized Italian historian who didn't care about faith, explores the question of Jesus, starting from two points of view, mythical (Jesus never lived) and critical (Jesus was not God) and finally comes to the third hypothesis, the one of the faith. Jesus hypotheses, St Paul Publications, 1977, ISBN 0854391541; The translation from Italian Ipotesi su Gesù. Messori, Vittorio. Another, less technical, study of the earliest traditions of Israel from linguistic and archaeological evidence which also treats the teachings and followers of Jesus in that context. ISBN 0-664-22313-3. Ancient Israel's Faith and History: An Introduction to the Bible in Context, Westminster John Knox Press, 2001. Mendenhall, George E. A study of the earliest traditions of Israel from linguistic and archaeological evidence which also treats the teachings and followers of Jesus in that context. ISBN 0-8018-1654-8. The Tenth Generation: The Origins of the Biblical Tradition, The Johns Hopkins University Press, 1973. Mendenhall, George E. A Marginal Jew: Rethinking the Historical Jesus ISBN 0385264259. Meier, John P. II: ISBN 0918956730. Vol I: ISBN 0918956463 , Vol. Evidence that Demands a Verdict, Two volumes looking at Jesus from the point of view of evidence. McDowell, Josh. ISBN 0060652926. "Mere Christianity" A book on Christianity and logical support for Jesus as God. Lewis, C.S. The Unvarnished New Testament, A new translation from the original Greek free of doctrines and dogmas, ISBN 0933999992. Gaus, Andy. The Five Gospels: What Did Jesus Really Say? The Search for the Authentic Words of Jesus. Funk, Robert W. From Jesus to Christ: The Origins of the New Testament Images of Christ ISBN 0300084579, ISBN 0300040180. Fredriksen, Paula. Jesus of Nazareth, King of the Jews: A Jewish Life and the Emergence of Christianity ISBN 0679767460. Fredriksen, Paula. The New Testament: A Historical Introduction to the Early Christian Writings, ISBN 0195154622. Ehrman, Bart. Jesus: apocalyptic prophet of the new millennium, ISBN 019512474X. Ehrman, Bart. Jesus, Paul and the Law, ISBN 0664250955. Dunn, James D.G. Did Christianity Begin with a Mythical Christ?: Challenging the Existence of an Historical Jesus, ISBN 0968601405. The Jesus Puzzle. Doherty, Earl. The Logia of Yeshua: The Sayings of Jesus, ISBN 1887178708. Davenport, Guy and Urrutia, Benjamin. Who Killed Jesus?: Exposing the Roots of Anti-Semitism in the Gospel Story of the Death of Jesus. Crossan, John Dominic. 1988 From the Maccabees to the Mishnah ISBN 0-664-25017-3. Cohen, Shaye J.D. Pseudodoxia Epidemica, 6th edition, 1672, V:vi. Browne, Sir Thomas. Does the NT call Jesus God?, Theological Studies #26, 1965. Brown, Raymond. Christ the End of the Law, Romans 10.4 in Pauline Perspective, ISBN 0905774930. Badenas, Robert. Yahweh and the Gods of Canaan: An Historical Analysis of Two Contrasting Faiths, ISBN 0931464013. Albright, William F. Akers, Keith, "The Lost Religion of Jesus," ISBN 1930051263. The Apostolic Fathers, Lightfoot, Harmer, Holmes. Teach Yourself NT Greek, Hudson, ISBN 0844237892. A Textual Commentary on the Greek NT, Metzger. The Greek New Testament, Aland, United Bible Societies. The New Testament of the Bible, especially the Gospels. We find no criticism of the law which would allow us to speak of his opposing or rejecting it.". Sanders in Jesus and Judaism, pp.264-269, states: "I am one of a growing number of scholars who doubt that there were any substantial points of opposition between Jesus and the Pharisees .. P. ^ E. ^ Jewish Encyclopedia on Pentecost. ^ Joint declaration ELCA Vatican. Nostra Aetate, declaration of Vatican II. ^ catechism entry on grace and justification catechism. ^ Paul Barnett, "Is the New Testament History?", p.1. The Master and Margarita, by Mikhail Bulgakov. Left Behind popular End Times books on Apocalyptic Jesus: "It was as if the very words of the Lord had superheated their blood, causing it to burst through their veins and skin.". Lewis: Jesus is either "Liar, Lunatic, or Lord". S. Josh McDowell proponent of Trilemma of C. Jesus Seminar modern scholars attempt to find Historical Jesus, solely using first stratum sources (those dateable to 30-70 CE) and only considering events and sayings with multiple independent attestations. Tom Wright Anglican Bishop of Durham. Marcus Borg Oregon State University Hundere Distinguished Professor of Religion and Culture. John Dominic Crossan retired former DePaul University Professor of Biblical Studies. Dunn Durham University Emeritus Lightfoot Professor of Divinity. G. James D. Sanders Duke University Professor of Religion. P. E. Jacob Neusner scholar of Judaism, author of A Rabbi talks with Jesus. Geza Vermes Oxford University Professor of Jewish Studies. Hyam Maccoby 1924-2004, British scholar. Brown 1928-1998 Union Theological Seminary Professor Emeritus, Does the New Testament call Jesus God?, Theological Studies #26, 1965, pp.545-573. Raymond E. Bruce 1910-1990 British Evangelical scholar. F.F. Albert Schweitzer 1875-1965 Quest for the Historical Jesus. Thomas Jefferson 1743-1826 Jefferson Bible. John Calvin 1509-1564 French theologian Calvinism. Martin Luther 1486-1546 German theologian Lutheran. Augustine of Hippo 354-430 Catholic Doctor of the Church. Marcion ca.110-160 called "most dangerous" heretic. Dramatic portrayals of Jesus. Sermon on the Mount. Historical Jesus. Maimonides rules (Laws of Kings 11:4) concerning one who is killed that “it is certain the he is not the one whom the Torah has promised.”. According to the New Testament Jesus was killed. According to the New Testament Jesus' father is God, but according to the Hebrew Bible, the Messiah must descend patrilineally from King David. The many Biblical prophecies regarding the Messiah (bringing the Jews back to the Land of Israel and bringing peace on earth, the dead rising, all people knowing God, the Messiah ruling from the throne in Jerusalem, etc.) have not been fulfilled. Jesus is alive in heaven and will return to the world in the flesh with Imam Mahdi to defeat the dajjal (the anti-Christ in Islamic belief), once the world has become filled with injustice. Some Muslim scholars (notably Ahmad Deedat) maintain that Jesus was indeed put up on the cross, but did not die on it, but was revived and then ascended bodily to heaven, while others say that it was actually Judas who was mistakenly crucified by the Romans. Jesus was neither killed nor crucified; but God made it appear so to his enemies. Almost all non-Muslim scholars regard this text as a medieval production, and thus not an authentic text. Some Muslims accept the Gospel of Barnabas as the most accurate testament of Jesus. However, Muslims hold that the New Testament we have today has been changed and does not accurately represent the original. Jesus received a Gospel from God, called (in Arabic) the "Injeel", and corresponding to the New Testament. Jesus renounced all worldly possessions and lived a life of strict nonviolence, abstaining from eating animal flesh and from drinking alcohol. The Qur'an mentions, among other miracles, that he raised the dead, restored sight to the blind, and cured lepers. Besides his miraculous birth, his first miracle was when, although only a few days old, Jesus spoke and defended his mother against accusations of adultery. Jesus was able to perform miracles, but only by the will of God. His mother, Mary ("Maryam" in Arabic), is among the most saintly, pious, chaste, and virtuous women ever. Jesus was born miraculously without a human biological father by the will of God. Jesus' message to mankind was originally the same as all of the other prophets, from Adam to Mohammad, but has been distorted by those who claim to be its adherents. He was neither God nor the son of God, but rather a human prophet, one of many prophets sent over history to guide mankind. He was sent specifically to guide the Children of Israel. Jesus (Isa in the Qur'an) was one of God's highest ranked and most beloved prophets. |